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Review and Herald, Vol. 14, No. 4.

SAINTS' INHERITANCE
Earlier text: SAINTS' INHERITANCE

VOWS.

By John Norton Loughborough

"Offer unto God thanksgiving; and pay thy vows unto the Most High; and call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me. But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?" Ps. l, 14–16.
The subject we have selected for our remarks is one that certainly has an application to us; for there is probably not one within the sound of my voice, who has come to the years of understanding, who has not made vows to God. In all probability many of those vows are yet unpaid. This language comes home to us with most solemn force—"Pay thy vows."
A vow is a solemn promise to God of doing some good thing. In ancient times a vow was considered very sacred. It was looked upon as a heinous offense not to perform that which one had vowed. When a person had vowed a righteous vow, there was no release for him from that vow. Lev. xxvii, 28, 29. Although, after they had promised the Lord to bestow some of their flocks, or substance, they might seek to be released from that vow, there was no release. If they failed to fulfill such vows, they not only sinned, but the thing vowed was either by force applied as they had vowed, or killed. This sin of failing to pay their vows is probably that to which the wise man refers when he says, "It is a snare to the man who devoureth that which is holy, (consecrated by solemn vow,) and after vows to make enquiry." That is, if a person should make a solemn promise to bestow a certain amount upon the cause of the Lord, and after such promise bestow it for his own selfish ends, and then begin to inquire into the justness of his vow, he would be ensnared.
It did not seem to be a sin not to vow; but when a vow was made, it was a sin not to perform. "When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it; for the Lord thy God will surely require it of thee: and it would be sin in thee. But if thou shalt forbear to vow, it shall be no sin in thee." Deut. xxiii, 21, 22. Again, we read, "When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools; pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. Suffer not thy mouth to cause thy flesh to sin," &c. Eccl. v, 4–6. From this text we understand that it is no sin to refrain from making vows; but it was playing the fool with the Lord to withhold the paying of a vow after having made it. A person who refrained from vowing was somewhat like one who refrains from complying with the plan of salvation offered in the gospel. If they strictly conform to the conditions of offered pardon, they may obtain pardon; but if they fail to comply with these conditions, they deprive themselves of that pardon, and at last they must die. Not for failing to get pardon, but for their sins. Their sin does not consist simply in failing to obtain a pardon; but in failing to obtain a pardon they place themselves where their sins must fall upon their own heads. So with vows; the sin does not consist in not making vows, that is left optional with us. But if we make vows, when we fail to meet them it is a sin.
We have made vows which are not yet paid, and this testimony speaks to us: "Pay thy vows, . . . and call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me." Here is a precious promise of being kept in the day of trouble; but its conditions are: "Pay thy vows, . . . and call upon me." Whether David penned this Psalm especially for this time or not, we cannot say; but it surely teaches that the Lord will not hear in the day of trouble those who call upon him, while their vows are still unpaid. We expect a "time of trouble such as never was," when nothing but the hand of the Lord can protect us. Do any wish to secure the favor of the Lord in that time? They must now pay their vows unto the Most High. This language reminds us of that in Ps. xci, 9, 10, "Because thou hast made the Lord, which is my refuge, even the Most High thy habitation, there shall no evil befall thee, neither shall any plague come nigh thy dwelling." This promise of being kept during the plagues, is because the Most High has been our habitation. To make him our habitation we must be living in that manner that it can be said of us that we abide in the Father and the Son. John xiv, 23. This can only be said of those who share largely of God's Spirit. "Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit." 1 John iv, 13.
It requires complete consecration to God to fit us for that time of trouble. The Lord says, "Pay thy vows, . . . and call upon me, I will hear thee." This reminds us of a peculiar promise of the prophet Malachi. "Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." Although this may have been written with reference to the tithing of the flocks and herds, yet, even then, it would represent that work which is to be accomplished by us in offering our sacrifices of a broken and a contrite spirit, and paying all our vows to God. "Bring in all the tithes," or, in other words pay all thy vows. Fulfill all thy promises that thou hast made to the Lord to serve him, and sustain his work, and prove me now herewith. Test the Lord's promise. See if the Lord is not as good as his word, if we comply on our part. See if he will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. This pouring out of God's blessing doubtless refers to the "latter rain" of God's Spirit, when, as the Lord has said by Joel, "I will pour out my Spirit upon all flesh," &c. If we would share in these blessings, we must bring in all the tithes, or pay our vows.
Our vows, if really accepted of the Lord, are of the most solemn character; even more so than those of ancient times. Their vows were heard by human witnesses, and if there was any failure in paying them the testimony of these witnesses was to have an important bearing in the final settlement of the case. Our vows are not left simply to human witness; but the Lord himself is witness in a special sense. When we vow, a solemn promise is made on our part to do that which we believe the Lord is requiring of us. If our vows are made in sincerity of heart, the Lord approbates, and shows that he accepts our vows by letting his Holy Spirit rest down upon us. Thus we are brought into covenant with the Lord. We on our part, are to fulfill our vows, and the fulfillment of this condition will secure to us a continuance of God's favor.
Our vows are made under various circumstances. Sometimes when the hand of affliction rests upon us; but always, if made considerately, when we want to secure the favor of the Lord, and the smiles of his countenance. The very fact that the Lord lets his Spirit rest upon us when we make our solemn vows, is evidence that he accepts those vows. Are not our vows written in heaven? We are to be judged out of those things which are written in the books, according to our works. What a solemn thought! Our vows are all recorded, and we are being rapidly borne on to the time when we must meet the Judge in our own persons! Shall we meet him over a record of broken promises? Or will we now pay our vows?
A solemn vow was made by you at your conversion. You solemnly pledged to the Lord that you would strictly obey him. The Lord accepted your confession, and your vow, and let his Spirit, like the gentle dew, settle down upon you. Have you lived up to those solemn promises? If you have not I would entreat you in the name of the Lord, "Pay thy vows unto the Most High."
When you saw the light of the Third Angel's Message, its solemn truths found a large place in your heart. You looked upon it as the last message of mercy to man, and felt awful solemnity in view of the time in which we live. While thus feeling the force of truth, under the vividness of first impressions, what solemn vows were made by you that you would ever honor the cause you had espoused, and show by your lives that you believed the Third Angel's Message. Where are those vows you then made? Oh! says one, I do not feel now as I did then. But is the truth any less powerful now than then? If you do not feel as you did then, is not the fault in yourself? If you have lost your feeling, do not be afraid to look back and search up your vows. "Pay thy vows unto the Most High," and see if, when you live out the truth as you vowed to do it, if you will not feel all the force of truth on your heart you ever felt.
But still other vows have been made by you that have not been paid. After embracing the Third Angel's Message, perhaps you did not see things move on as rapidly as you expected, and some began to throw off the watch, and settle down into carelessness and a general stupor, which was broken by the proclamation of the testimony to the Laodiceans. As this was proclaimed, it was set home in power by the Spirit of God upon our hearts. All felt constrained to say "It describes our condition exactly." When the rebuke of the Lord was given, "Because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth," what zeal and earnestness seemed for a time to be manifested among the people of the Lord. Each feared to tarry lest he should be spued out of his mouth. Brethren, you who were striving to follow the truth then, let your minds run back and meditate upon the solemn vows you made. Did not you with fasting and weeping vow unto the Lord that you would open your heart, that you would leave the world, that you would live out the solemn truth? Think of these things, and remember that all those vows are written in heaven, and that we soon must meet them unless we pay them.
When the Laodicean message was given, we thought surely the message of the third angel would soon go forth with a loud cry. All that were not zealous the Lord will spue out of his mouth. Indeed, the message did look like one calculated to fit up God's people to engage more heartily in his work. More than two years have passed since that message was first given. Some who then manifested much zeal have fallen. Others, who were indifferent, have since been awakened to a sense of their danger, and begin to manifest zeal in the cause of the Lord. The Lord's ways are not our ways, and we should in this remember that the longsuffering of our God is salvation.
When the Lord gives solemn truths to men, a space of time is granted for them to develop character. We supposed the spueing out was immediately to come; but character must first be developed. Some were then stirred by the zeal of others. God is weighing his people. Now is the time in which there is the most danger. Will any remain stupid? The Lord will not always bear with them. His work will shortly be revived more powerfully, and the lukewarm will be spued out of his mouth. Brethren, let us not tarry here; but search up, and renew all these vows, and pay them unto the Most High.
Since the testimony of the true Witness has been proclaimed, as we have felt from time to time our danger, and have been made to understand that we were entering the great shaking time, and that many of us were liable to be shaken out unless we were more zealous, how many of us have made solemn vows that we would be more in earnest, and we have felt to cry with God's servants, "Spare thy people O Lord, and give not thine heritage to reproach."
The promise of the Lord is, to those who pay their vows. "I will hear thee, and thou shalt glorify me." The Lord is glorified in our bearing much fruit. John xv, 8. Except we abide in the vine (Christ) we cannot bring forth fruit. Verse 4. We can know that we abide in him by the witness of his Spirit in our hearts. 1 Jno. iv, 12. His Spirit we shall obtain if we pay all our vows unto the Most High. In verse 15 [read 16] the Psalmist says, "But unto the wicked God saith, what hast thou to do to declare my statutes?" &c. It seems from this that God's people are to pay their vows, that they may get fitted up to declare the Lord's statutes and preach his truth. It is not by might nor power, that the Lord's work is to be accomplished, but "by my Spirit." This view of the subject leads David to say in the next Psalm, [li, 10–13,] "Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from thy presence, and take not thy Holy Spirit from me. Restore unto me the joy of thy salvation, and uphold me with thy free Spirit. Then will I teach transgressors thy ways, and sinners shall be converted unto thee." If the Lord's Spirit helps to preach, the truth will take effect. God's servants need a fresh unction from on high, and the Spirit to set home the truth upon the hearts of those who hear. Oh let us strive more earnestly to get the joys of the Lord's salvation. Know ye not that your body is the temple of the Holy Ghost? God's Spirit will fill our hearts, if we defile not the temple. If we are the channels through which light is to be given to the world, how important that these channels be kept free; that we be filled with the Spirit; that our cups may run over, and others share of the Lord's salvation.
Brethren, throw open the flood-gates, and let the Spirit fill your hearts. You have longed to see the truth spreading and have thought where an effort was being made to get the truth before the people, if this or that gift was there, the people would move. Brethren, rather pray, Oh Lord let thy free Spirit uphold thy servants, and speak through them to the hearts of men. When the Lord speaks through his servants, preaching is effectual. And unless the Lord's Spirit is in the work, the words of your best speakers will not move the people. Let us, then, no longer grieve away God's Spirit; but search up our broken vows, determine to be more in earnest about this work, and pay our vows unto the Most High.
J. N. L.

WHO IS THE GIVER?

PEOPLE not unfrequently act as though they considered all that they possessed their own; as though they had exclusive right to dispose of it as they pleased, and as though when they did contribute of their substance to the cause of the Lord, they had done something for which they were entitled to great credit themselves. Every one, of course, has the power to dispose of his property as he sees fit; but he has no right to use it, otherwise than as the word of God directs: to provide for his own, and to advance the cause of his Redeemer. It is hard for the worldly nature, of which we are all apt to possess more or less, to be required to yield up the treasures we have acquired, and doubtless dearly loved, even if we have the privilege of having a trumpet pretty thoroughly sounded before us; but to be required to yield them up, without having the credit of having done anything ourselves, is harder still. Nevertheless such seems to be the light in which the people of God anciently looked upon the matter. See 1 Chron. xxix, 14–16. We have in this chapter an account of the offerings the people made to king David for the erection of the temple at Jerusalem; and when he and they had contributed liberally of all manner of precious stones, and gold, and silver and brass and iron, what does David tell them? Does he give them credit for having done some great thing? On the contrary, he speaks as follows: "But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee. For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding. O Lord our God, all this store that we have prepared to build thee an house for thine holy name cometh of thine hand, and is all thine own."
Here is the matter clearly spread out before us. All, of whatever we have or are, belongs to God. And however freely we may contribute of it to advance the cause of God, we do but give him what before came from his hand and is his own. It is with such feelings as these, that every one will be enabled to give, who does it with right motives and in a right spirit.

A COMPLAINT.

By James White

Brethren in different parts of Michigan often complain that it is seldom that they see one of our preachers, while the Battle Creek church have settled with them no less than five preachers. Well, certainly, there seems to be pretty good grounds for complaint. But we wish to say in behalf of the Battle Creek church, that they do not claim the labors of even one of these five preachers. Their society, and labors occasionally, and the society of their families, are indeed agreeable; but it often happens that there are in Battle Creek on the Sabbath, three of these ministers, and our churches around destitute, not having heard a discourse for three months. The Battle Creek church do not need this surplus help; in fact, we judge from the character of their meetings when they do not have preaching, that they could do quite well for six months without one discourse.
System in labor, or, in locating preachers' families near their fields of labor, may be called for as much as in benevolence. We would say to the churches in Michigan, send in your claims for a preacher to come and settle with you. Would to God we had enough so that one could be settled in each of the following counties: Ottawa, Allegan, Kent, Hillsdale, Jackson, Lapeer, Oakland, Livingston, Ingham, Eaton, Shiawassee, Clinton, Ionia, and others. At Hillsdale, Lapeer, Wright, and Monterey they have meeting-houses; but no preacher settled with them, who might preach to them on the Sabbath, when returned from a preaching tour.
And again, how much easier for the brethren to support a preacher's family with them, than off at such arm's-length, at Battle Creek. We say again to our churches, send in your claims for a preacher to settle with you, and let the complaint of too many preachers in Battle Creek cease. J. W.

UNIVERSALISM.

The Southern Churchman says: "What the principles and tendencies of Universalism are, may be seen from the following hymn, which was written by an Episcopal clergyman of talent and piety, of this State, to be sung at the dedication of a Universalist church. The Universalists had made a public call on the talented musicians of the town—nothing being said about their religion or even morals—to assemble for the purpose of practising some suitable pieces of music for the occasion. The Episcopal clergyman not being a musician, took the liberty to furnish them with some suitable verses, and although the sentiments are in perfect accordance with Universalism, it was deemed unadvisable to sing them."
Sinners! Christ at last will have you— He no wrath on you will lower; But his boundless love will save you In your sins by wondrous power; It is able, it is able, Pray no more.
Never pray for life eternal: This you cannot fail to see; With the vilest be fraternal, Heaven the abode of all will be. O be joyful, O be joyful, Heaven is free.
Free for all of every nation, Every language, color, clime; None can die without salvation, Though like Nero's be their crime, Welcome Nero, welcome Nero, Heaven is thine.
Nero might have feared that mercy Never could his sins efface, Now we know it is not hearsay, Nero was a child of grace; Happy Nero, happy Nero, Heaven's thy place.
What a happy, motley party Must in such a heaven convene; Every man, whate'er his heart be, In that wondrous world is seen. Tyrants, pirates, knaves and murderers, —What a scene!
Methodists and Presbyterians, All their lying wonders tell; Baptists and Episcopalians— There's no wrath we know full well. Sing, ye sinners—sing, ye sinners, There's no hell.
'Tis this doctrine cools our frenzy, Stays the hand to murder driven; Who would kill a man through envy, Thus to send the soul to heaven? By the knife of the assassin, Heaven is given.
Sing, O grace is all extended, Yes, 'twill save a world from thrall; Good and bad in one are blended— Herod, Howard, Paine and Paul. Come, ye mortals, saint and villain, One and all.

The European War

THE public journals speak as follows: “The European news is startling; the war has actually begun! It is apparently of little use to cry peace, peace! any longer. England has taken herself and influence out of the way. Russia sympathizes with France. Prussia is considering it. Napoleon has evoked the terrible war-spirit of the nations—been always skillfully successful in keeping the moral sentiment of Europe on his side—appealed to the patriotism of each independent nation with signal success, and waited patiently for his chances. We don’t believe this war will end with a single campaign; on the contrary, it is likely to be continued till all the governments of Europe have been successively drawn into its roaring whirlpool. The harvest will be ours in the United States, if we know how to take the advantage of it; but the appearances are manifest that we shall have questions on our own hands soon, that will take our highest energies, and our longest patience. The future is full of agitation everywhere.”

Benevolence

By J. C.

BENEVOLENCE.—Shall we speak of our benevolence, we who are reaping what others have sowed, the commands of God and faith of Jesus, the unsealed book of prophecy, the whole book of man's history sacred and profane, all the past of man's career from Eden almost 6000 years, down to 1859 since the advent of our blessed Lord; all this spread out like a map before us, the rise and fall of nations, and of heroes who figured upon the platform but now slumber till the resurrection? For us the book of prophecy, for us the chronicle of time, for us the map of history! To other ages these were a pastime, a study, an exercise to enrich the mind. To us they are practical datas, enforcing important doctrines; and to us they unlock the future; combined they seem to unfold future glory; and by the influence of the Spirit shining upon the printed page, they form a luminous combination of light which thrown upon the future, causes the holy city, which John saw in the distance to loom upon our vision, as almost here.
With such rich possessions in hand and in prospect, can we think any earthly treasure dear to us, except to invest in the work of God? now when the terrors of the judgement are upon us, now that the lightnings of the 2nd Advent almost cast their reflections upon us, shall we plan for future wealth here? Is it benevolence to invest our funds in the bank of heaven—a bank so soon to make its dividends? Is it not a pleasure, a privilege? J. C.
PATIENCE OF THE SAINTS.—What an ordeal was that the waiting ones passed through when the time of the 2300 days period closed in 1844; a trial of "faith and patience," of persistent fidelity amid scoffs and jeers, amid disappointment and darkness. Did the martyr need help, who grasped the stake while the flame consumed his flesh? Truly he did but all was clear duty to him; no suspense in anguish; but here the disappointed ones had for years to cling by mere faith to an unseen hope amid the bitterest scorn and contempt, with keen mortification and disappointment. God saw and will reward them. J. C.

Sanctification.—A Requirement of God.

By B. F. Robbins

1 Thess. iv, 3. For this is the will of God even your sanctification. Chap. v, 23. And the very God of peace sanctify you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. John xvii, 17. Sanctify them through thy truth, thy word is truth. Verse 19. And for their sakes I sanctify myself that they also might be sanctified through the truth.
Heb. ix, 13-14. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh, how much more shall the blood of Christ who through the eternal Spirit offered himself without spot unto God, purge your conscience from dead works to serve the living God. Chap. x, 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all. Verse 14. For by one offering he hath perfected forever them that are sanctified. Chap. xiii, 12. Wherefore Jesus also that he might sanctify the people with his own blood suffered without the gate.
1 John i, 7. But if we walk in the light as he is in the light we have fellowship one with another and the blood of Jesus Christ his Son cleanseth us from all sin. Rev. i, 5. Unto him that loved us and washed us from our sins in his own blood. Eph. v, 25.—Husbands love your wives even as Christ also loved the Church and gave himself for it. Verse 26.—That he might sanctify and cleanse it with the washing of water by the word. Verse 27. That he might present it to himself a glorious Church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish.
Titus ii, 14. Who gave himself for us that he might redeem us from all iniquity and purify unto himself a peculiar people zealous of good works. 1 Cor. i, 2. Unto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus. Verse 30. But of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness sanctification and redemption.
1 Cor. vi, 11. And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. Heb. ii, 11. For both he that sanctifieth and they who are sanctified are all of one, for which cause he is not ashamed to call them brethren. Rom. xv, 16. That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable being sanctified by the Holy Spirit. 2 Cor. i, 22. Who hath sealed us and given us the earnest of the Spirit in our hearts.
Eph. i, 13. In whom also after that ye believed ye were sealed with that Holy Spirit of promise. Verse 14. Which is the earnest of our inheritance, until the redemption of the purchased possession unto the praise of his glory. Chap. iv, 30. And grieve not the Holy Spirit of God whereby ye are sealed unto the day of redemption. 2 Thess. ii, 13. But we are bound to give thanks alway to God for you brethren, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth. 1 Peter i, 2. Elect, according to the foreknowledge of God the Father through sanctification of the Spirit and sprinkling of the blood of Jesus Christ.
Now a few questions drawn from these precious words of truth.
I. Does God in his Gospel require his people to be sanctified wholly as a privilege and duty? Most certainly. This is evident from the scriptures before us. And why? Because,
1. It is his will. His command is, Be ye holy, for I am holy.
2. Christ gave himself for us in order to our sanctification. His blood cleanseth from all sin. Jesus prayed for our sanctification.
3. Without sanctification, we are unprepared for Christ's coming and kingdom. Hence, it is indispensable as a privilege and duty. For our sakes he sanctified himself that we also might be sanctified through the truth. Without holiness, no man shall see the Lord. Blessed are the pure in heart, for they shall see God.
II. What is sanctification? I answer,
1. It is holiness.
2. It is purity of heart and life. "He that hath this hope in him purifieth himself even as He is pure." What hope? The hope of being like Jesus at his coming.
3. It is a cleansing from all sin. The blood of Jesus Christ, his Son, &c.
III. How are we to be sanctified or made holy and pure, cleansed from all sin?
1. By the work of the Spirit upon the heart, convincing us of the importance of the blessing and the means by which it is to be attained, as revealed to us in the word of God. By the Spirit in its work upon the heart, creating within us earnest desires for the attainment of the blessing. By the Spirit within us, leading us into all truth and sealing us unto the day of redemption.
2. By the efficiency and power of the blood of Christ to cleanse from all sin.
3. By unwavering confidence in the word of God, as God speaking to us in his promises. "For all the promises of God in him are yea and amen to the glory of God by us."
Faith, all important faith, in God's word will appreciate the importance and attainableness of the blessing. Faith in God's word will prompt to earnest desires for its attainment. Faith in God's word will realize the efficiency and power of the blood of Christ to cleanse from all sin. Faith will exult Jesus as all and in all, the author and finisher of our faith, as of "God made unto us wisdom, righteousness, sanctification and redemption." Another inquiry:
IV. When are we to seek for and attain the blessing of sanctification or cleansing from all sin? Now. "Now is the accepted time &c." And why now?
1. Because the provisions and promises of the Gospel offer it to us by faith now.
2. Because the Apostles in their epistles address their brethren as sanctified in Christ Jesus; as holy brethren partakers of the heavenly calling; as perfect in Christ Jesus, &c. As they were, so should we be.
3. We should seek for this blessing now, because we know not how soon Jesus will come; lest when he comes he find us unprepared.
I am aware of one prominent objection to the doctrine of this article, which is: Paul says in the viith, chapter of Romans: "I am carnal, sold under sin; for the good that I would, I do not, but the evil which I would not, that I do. Now, if I do that I would not, it is no more I that do it, but sin that dwelleth in me," &c.
This is the language of Paul the convicted sinner, and altogether different from the expressions of Paul in Christ in the next chapter.
There are quite a number of us in this section of like faith with the friends of the Review, some recently converted, and the doctrine of this article is one of deep interest to us. It is what is giving us an influence over the minds of others around us.
Yours, in the hope of being like Jesus, B. F. ROBBINS.
Friendship, Allegany Co., N. Y.

Letters.

By J. R. Goodenough

'Then they that feared the Lord spake often one to another.'

From Bro. Goodenough.

BRO. SMITH: I feel to rejoice that the Third Angel's Message is on the rise in this State. I want to rise with it; for I believe it is the last call of mercy to this world, and is soon to close. O may we be prepared for that time! I want to be among the waiting ones when the Lord returns from the wedding.
I was at Hillsborough about three weeks ago, and found the brethren strong in the faith and striving to overcome. From that place I came here expecting to find the brethren rejoicing in the truth, but the enemy had been at work here since Bro. Phelps left, dividing the flock, not letting the brethren speak of the truth in their prayer-meetings. But the Lord has worked for them, and they are now striving to walk together again in peace and love. May the Lord help them. Last Sabbath I spoke to them, and we met in the evening for a prayer-meeting. The Lord met with us, praise his holy name!
Yours striving to overcome.
J. R. GOODENOUGH.
Sandusky, Sauk Co. Wis.

MY HOPE.

By Francis Gould

I'm looking for a glorious home, A country bright and fair, Where no dread curse is ever known, Nor sin shall enter there; It is that good and heavenly land Promised so long ago, To all who keep God's just commands, And only Jesus know.
I'm looking for a kingdom here For which the pilgrim sighs, Which on this earth will soon appear, To greet our joyful eyes; Jesus, the true and rightful heir, Will reign on David's throne, He will the royal scepter bear, And claim the power his own.
I'm looking for the coming One In glory and in pomp, To raise from earth his sleeping sons, With sound of mighty trump; To give the saints eternal rest— To save from death and sin, To consummate my hope so blest— Come Saviour, come again!
FRANCIS GOULD. East Brookfield, Vt.

ISA. III, 16-26.

By G. W. A.

MOREOVER Jehovah saith, because the daughters of Zion are haughty, and walk with stretched forth neck and wanton eyes, walking and mincing as they go, and making a tinkling with their ankle-rings; therefore Jehovah will make bald the crown of the head of the daughters of Zion, and Jehovah will expose their nakedness. In that day the Lord will take away the ornaments of their ankle-rings and their net work and their crescents, the ear pendants and the bracelets and the mufflers, the head dresses and the step chains and the girdles and the perfume boxes and the ear rings, the finger rings and nose jewels, the costly garments and the mantles and the cloaks and the purses and the mirrors and the fine linen and the turbans and the vails. And it shall come to pass that instead of perfume, there shall be putrefaction, and instead of a girdle a rope, and instead of curled hair baldness, and instead of a mantle, a girdling of sackcloth and a fire-scar instead of beauty. The men shall fall by the sword, and the mighty in the war. And her gates shall lament and mourn, and she being desolate shall sit upon the ground.
[The above paragraph from Bernard's revised and enlarged version of the Bible, is given for the critical and curious. It shows how extravagantly the daughters of Zion anciently went into the gew-gaws and superfluities of dress. But mark, their harps were soon after hanging on Babylonian willows, and themselves captives in a heathen land. Things written aforetime are for our instruction upon whom the ends of the world are come. Sisters dont be high-minded but fear. G. W. A.

Extracts from Letters.

Bro. W. Morse writes from Deerfield, Minnesota.
"I have often thought of those passages in Matt. xxi. 23—28, where the chief priests and elders came to Jesus and said, By what authority doest thou these things?" Our Saviour did not go on to show them that he was the Christ, or by what authority he did those things; but he refers them back to the baptism of John, saying: "Whence was it? From heaven or of men?" He well knew that there was a gate they must go through; or, that they must believe John's preaching and receive that message as from God, or it would be in vain for him to try to show them that he or his authority was from God. Just so at the present day. If a man cannot be made to see that God has sent out his servants to proclaim the hour of his judgment come, or the first angel's message and also the second; it is in vain to try to show them the third, and the Sabbath through that message. I often think the reason some give up the Sabbath is, that they do not see it through the third message. We cannot patch this message upon the creeds of the churches. We cannot keep the Sabbath in the churches, any more than the children of Israel could keep it in slave-holding Egypt; hence we see that the second angel's message was given in the right time to bring us out and prepare a people for the third. In Matt. ix, 16 Jesus taught that no man putteth new cloth into an old garment, neither do men put new wine into old bottles. As new cloth would shrink by wearing, of course a piece of new sawed into an old garment would soon make the rent worse. Just so in the other case. As their bottles were made of leather, they were capable of stretching as the wine fermented; but after they became old, stiff and unyielding, if new was put into them, as it began to work, it would immediately burst the bottles. This parable fits well upon some at the present day. The Sabbath, the three angels' messages and sanctuary with their kindred truth, the churches cannot bear.
"Dear brethren, let me say in conclusion that I fully believe that here is the patience of the saints. Truly we have need of patience, for yet a little while and he that shall come will come and not tarry. Now the just shall live by faith.
"I cannot express my feelings of thankfulness while I write. It is said in Heb. xiii, 16—17, "Obey them that have the rule over you, and submit yourselves," for they watch for your souls as they that must give an account; that they may do it with joy and not with grief. I feel truly thankful to those that have watched over me; and I am sorry to say that I fear they have borne it with grief. Pray for us still in this far off land, that we may possess a humble teachable spirit and be prepared to sing the song of triumph with the redeemed on Mt. Zion."
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