Earlier text: HISTORY OF THE SABBATHTHE "REST" OF HEB. IV.
By Ellet Joseph Waggoner
It has long been the opinion of some that the Sabbath of the Lord was a figure or type of the rest that remains for the people of God, and that the obligation to observe it ceased with the passing away of the Levitical ceremonies. We are obliged to dissent from both the premise and conclusion. Were it proved or admitted that the Sabbath was used as a figure of our future rest, that fact would not render it conclusive that it was therefore no longer a duty to observe it. Things may be instituted as types, and depend on that relation for their existence, as the feasts, &c., of the Mosaic dispensation, or things may be used as figures where such use was not the object of their institution or creation, and their being used as figures does not destroy any other relation or supercede any other use for which they were created. All must admit that the woman is used as a figure of the church of Christ, especially in Eph. v, yet no one could be found who would assert that therefore other uses for which woman was created were superseded. Paul said of the woman precisely what Jesus said of the Sabbath—she was made for the man. But the woman is used as a figure of the church, and she is yet for man as much as she was or could be before being so used as a figure. The Sabbath also was made for the man, and if it were used as a figure of our future rest, would it not be quite as reasonable to conclude that it is yet for the man, as that the woman is after being so used as a figure. We have always contended, and we think with good reason, that no types were instituted till after the fall of man. Reference has been made to Rom. v, 14, to disprove this position. But we think the text will not serve that purpose. It says of Adam: "who is the figure of him that was to come." But this is far from being proof that Adam was created a typical man. But more than this, to make it serve the purpose of the objector against the Sabbath, it must be assumed that Adam was created for the sole purpose of being a type of Christ, and when Christ came, man was superseded—done away—abolished! But this is beyond the objector's intention; of course he will have to fall back on our position, that he was only used as a figure of Christ because both were representatives; and that such a use of Adam did not destroy his manhood—his accountability, or change any moral relation. Is it not then assuming too much to say that a similar use of the Sabbath would destroy its sabbatic nature and neutralize all its relations? Thus we see that unnecessary conclusions are drawn from the assumption that the Sabbath was used as a type. But we are not ready to admit that the Sabbath is used as a figure in Heb. iv; the Rest that remains having its own appropriate type in that connection. Whatever this rest was, it is evident that the Lord swears they should not enter into it, and they did not enter it by reason of unbelief. Neither of these declarations can be referred to the Sabbath; for, it would be strange indeed if the Lord, after commanding them to keep the Sabbath, under such fearful penalties, should afterward swear in his wrath they should not keep it, and still enforce its observance by the teachings of the prophets. Absurd as this idea is, it is the real position of those who teach that the Sabbath was the rest referred to in Ps. xcv, as quoted by the205 Apostle in Heb. iii. Again, Paul says they did not obtain it by reason of unbelief; but they did keep the Sabbath; therefore the Sabbath was not the rest referred to. And we shall find on examination that this rest was given to them by Joshua, (Heb. iv, 8,) which was not true of the Sabbath. We notice in the letter under consideration that Paul is arguing to the Hebrews on their own records, reasoning from premises which they all admitted. This course he pursues throughout the book. In chap. iii, he commences the examination of a series of types, beginning with the office of Moses. He says, "Moses verily was faithful in all his house, [house of Israel,] as a servant, for a testimony of those things which were to be spoken after,"—clearly showing the typical nature of his work. "But Christ as a son over his own house; [house or household of faith, true Israel, or Jews inwardly,] whose house are we," [the church] &c. Here we find the things which were to be spoken after. It is evident that the house of Moses bears the same relation to the house of Christ that Moses bears to Christ;—the first is a figure of the second. But in order to prove our right to this title, we must hold fast even to the end, else we shall come short of the rest, even as they who fell in the wilderness. Here commences Paul's comment on the rest, and in chap. iv, 8, another type is introduced; viz., Joshua. As Joshua occupies an important place in this argument, we wish to call particular attention to the work ascribed to him. Paul intimates that Joshua gave them rest, but not the rest contemplated in the promise. But do the Scriptures teach that Joshua gave them rest? They do. See Josh. xxi, 43, 44. "And the Lord gave unto Israel the land which he sware to give unto their fathers, and they possessed it, and dwelt therein. And the Lord gave them rest round about, according to all that he sware unto their fathers, and there stood not a man of all their enemies before them." This rest the Lord gave them by the hand of Joshua. This rest was the peaceable possession of the land of Canaan. Now as Moses was a figure of Christ, and the house of Israel a figure of the church of Christ, so was Joshua a figure of Christ, and the rest that Joshua gave the house of Israel in Canaan, is a figure of the rest that remains for the people of God, which Christ, the captain of our salvation, will give us when our pilgrimage here is ended. We think there can be no dispute as to four types being introduced here. Moses, Joshua, Israel and the Rest. To enter into this (typical) rest the children of Israel were called out of Egypt. But both Moses and Paul record the fact that they who came out of Egypt never saw that rest. And why? Because, by reason of their unbelief their "carcasses fell in the wilderness." This fact seems entirely to have escaped the notice of those who claim that the seventh-day Sabbath was that rest. The facts we have traced out are decisive on this point, thus: They did not obtain this rest because of unbelief.
But they did have the Sabbath and rested upon it.
They could not enter into this rest because they fell in the wilderness.
But they did observe the Sabbath during their whole sojourn in the wilderness.
Those who received that rest, received it by the hand of Joshua.
But the Sabbath was never given by or through Joshua. Therefore it is again and again proved that the Sabbath was not the rest referred to in this scripture, and was not the figure of the rest that remains to the people of God. But the oath of Jehovah referred to by David and Paul, may be considered the main proof of this position, and utterly subversive of the position of our opponents. This is recorded by Moses in Deut. i, 34, 35, in the following words: "And the Lord heard the voice of your words, and was wroth, and sware, saying, Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers, save Caleb," &c. Here is the generation with which he was grieved; here is the oath which he sware; and here is the rest which they did not see, or enter into. But Caleb, Joshua, and the children of the rebellious ones received it, according to the words of the Lord in Deut. i, as we have proved by quoting Josh. xxi. We think this point is settled beyond controversy. The antitype of this rest is the promised land, the everlasting inheritance which Jesus will bestow on his people. It is the new earth which the meek shall inherit, the world to come, of which the seed of Abraham is the heir, and his people are joint-heirs with him. In considering this antitype we shall notice two points in the Apostle's argument. 1. This inheritance was prepared in the past. 2. Its possession is future. 1. That it was prepared in the past he affirms; and from the foundation of the world. This affirmation he proves by quoting Gen. ii, 2. And here we notice another error into which our opponents have fallen. They say the Apostle here gives a comment on the seventh day. He does not comment at all on the seventh day, but quotes Gen. ii, 2, as a proof text to sustain his affirmation. In this, Paul only connects the purpose of God in creating the world with his future purpose to restore it to its Eden state, and bestow it upon his people. Many separate these, and find no connection between the past creation and the future redemption. This error has doubtless grown out of another, viz., that the future inheritance of the saints is some far off place, some imaginary Paradise, to which souls fly away when released from this earth. But God made the earth "to be inhabited"—he made it for man; and though man toils and contends with thorns and thistles a little while, and then returns to the ground from whence he was taken, God's plan is not to be frustrated; the inheritance is only marred, not destroyed. His work was complete when the earth was made, for if God rested from all his work, it proves that all his work was finished from the foundation of the world—the time when he rested. What is said of the inheritance is also said of the kingdom, and it may cast light on this subject to refer to that. We are said to be heirs of the kingdom; it is yet a subject of promise; it is to be set up in the future, and yet the Saviour says it was prepared from the foundation of the world. Matt. xxv. 34. True, the diadem has been removed, and the throne overturned. Eze. xxi, 26, 27; but the "first dominion" shall come to the daughter of Jerusalem. Compare Micah. iv, 8, and Gen. i, 26, 28. Hence, the kingdom was prepared from the foundation of the world; it was lost and subverted for a time, but the original purpose is kept in view, and will be accomplished when it is restored and "given to the people of the saints of the most high." Dan. vii, 27. And so of the inheritance, "that good land," the "land of rest" which God has promised to his faithful ones; it was made for man, made very good, and thus prepared from the foundation of the world. Now it is marred; defiled by its inhabitants, and groaning under the curse. But the original purpose is here also kept in view, and will be accomplished when the purchased possession shall be redeemed, or brought back to its original purity. Eph. i, 14. 2. Its possession is future. This the Apostle proves by quoting from David, wherein the people are warned against the sins of their fathers, by the commission of which they would lose the promised rest. The argument of the Apostle may be presented thus: Rest was given to Israel by Joshua, which was the peaceable possession of the land of Canaan; that was not the true rest promised to the people of God, but only a type. For, if that were the real rest of the promise, the children of Israel were enjoying it in the days of David; but if they were then enjoying it, why warn them of the example of their fathers? seeing there was no liability of coming short of that which they already possessed. But they were so warned, and a certain day in the future is "limited" or spoken of in David; but it is evident that Joshua did not give them in the past that for which they are led to look in the future. Therefore the rest of Joshua was typical, and the true rest remains to be inherited by the people of God. This I think is the true sense of this scripture. It harmonizes the various passages referred to, and all the facts in the case, with the oath of the Lord, which must control all our views on this subject. Let it then be our care so to keep the commandments of God, and the faith of Jesus, that we may at last "see that good land," and enjoy rest in that inheritance which is incorruptible, undefiled, and that fadeth not away. CLOSE OF THE VOLUME.
By Editor
This number closes the nineteenth volume of the Review and Herald. With it also closes Bro. Andrews' History of the Sabbath. We stated in the first number that we designed to give in this volume the reasons of our hope and faith as far as possible without crowding out other important matter. The Sabbath question, so ably defended in Bro. Andrews' book, and by other writers, has occupied its full share of space in this volume, and if our readers have studied well the evidence presented, they are prepared to give the reasons of their faith in regard to this unpopular subject to all who may wish to hear them. The gift question has also received considerable attention, and we trust is better understood as resting upon the firm basis of the word of God. There are other subjects of equal importance which have not found as large a place in this volume. But we design that they shall in the next. It is with a degree of satisfaction that we look over our file of papers of the present volume, and see that much truth has been clearly presented by the different writers; also review the evidences that those discouragements which have been burdening the cause are being lifted from it. Our people are evidently approximating a state of permanent union, such as they have not enjoyed. Trials seem grievous, but when well endured by the honest and the true, they yield the peaceable fruits of righteousness. YOUTH'S INSTRUCTOR.
By Editor
In the May number of this valuable little sheet we stated that "it is decided to stop your paper unless you pay up. Bills are sent in this number to all who have not paid this and past volumes, to show you how much you owe, and yon are requested to pay the amount without delay. If you do not, the Secretary will go through the books and set black marks upon your names, and you will get no more papers until we hear from you. He will go through the books each months for three months, the first time before another Instructor is printed, and will mark out the names of those who owe the most, till all delinquents are erased. Now you are timely and fully warned, and if your paper is stopped, you will know the reason." According to the above statement, the names of 160 subscribers will be erased before the June number is issned, who owe the sum of $193,22. Next month all will be erased who owe 75 cents or more. These persons should either pay their debts, or report themselves unable to do so. We hope most of them will pay np, and renew their subscriptions. Now is the time to do it, when you send advance pay for Vol. xx of the Review, which commences with the next nnmber. Our position on the second angel's message of Rev. xiv, 8, cuts close. Some call us very uncharitable for teaching that the great confusion of corrupted Christianity constitutes the Babylon of the Apocalypse. Then to say that this great Babylon has fallen, is too much for them to endure. Yet it is acknowledged everywhere, by nearly all the churches, that they have backslidden—fallen from a position better than that which they now occupy. But those connected with the different churches, when they break the ice, and speak right out, generally condemn themselves worse than we have done. Our good Bro. Summerbell, of the Seventh-day Baptists, speaks freely in an article in the Recorder of May 22, 1862, entitled, "Central Association." Besides his statements in regard to the sad change in his people, he says so many good things that will interest, and we trust benefit, our readers, that we give his entire article. CONFERENCE DOINGS IN N. Y.
At the Conference of Seventh-day Adventists, held at Roosevelt, N. Y., May 10 and 11, 1862, F. Wheeler was appointed Chairman, and D. Arnold, Secretary. The following resolutions were then adopted: Resolved, That we are in favor of the New York tent being sent into the field the ensuing season. Resolved, That we invite Bro. M. E. Cornell to labor with the tent. Resolved, That we pledge ourselves to aid in sustaining the tent enterprise by our prayers and our means. Resolved, That we appoint Bro. M. E. Cornell treasurer of the tent fund. Resolved, That we invite all the scattered brethren in the State to co-operate with the tent enterprise. Resolved, That we appoint Brn. M. E. Cornell, F. Wheeler, and R. F. Cottrell, a committee to confer with Bro. White, and appoint a general State meeting at such time and place as they may deem proper, for the purpose of organizing a general State Conference, and206 that we recommend to each church within the State to be represented at said State meeting. Resolved, That we send the foregoing resolutions by Bro. Cornell to the ensuing conference at Hamlin, for their amendment or adoption, as they shall deem best. The brethren in Conference at Hamlin, N. Y., assembled on first-day morning, May 18, and organized by appointing R. F. Cottrell Chairman, and J. M. Aldrich Secretary. The foregoing resolutions, passed at the Roosevelt Conference, were read by Bro. Cottrell, and adopted by this Conference. It was further Resolved, That Bro. J. N. Andrews be invited to labor with Bro. M. E. Cornell with the N. Y. tent the ensuing season, and that the Secretary extend to Bro. Andrews such invitation. Resolved, That Brn. Andrews and Cornell be invited to locate in this State with their families, and that the Secretary be requested to confer with them in relation to the same. The Conference voted to secure the services of Bro. J. T. Orton as tent-master the ensuing season. R. F. COTTRELL, Chairman. J. M. ALDRICH, Secretary. P. S. As it is needful that money should be raised immediately for tent operations, the brethren will see the necessity of redeeming their pledges—either the whole or a part—as soon as possible. J. M. A. THE GREAT MAN.—The great man is he who chooses the right with invincible resolution; who resists the sorest temptations from within and without; who bears the heaviest burdens cheerfully; who is calmest in storms, and most fearless under menace and frowns; and whose reliance on truth, on virtue and on God, is most unfaltering. MEETINGS IN N. Y.
By M. E. Cornell
According to appointment we met with the brethren at Roosevelt, Kirkville, and Hamlin. The meetings were of interest and profit. The social meetings were encouraging. Several who had been undecided in regard to the gifts in the church, took a stand for them. Others were stirred up to investigate. Some who felt reproved by the visions, saw no way to deny them but to say the gifts have been abolished; like those who are reproved by the Sabbath precept, they see no way of escape but to proclaim the death of the whole law. Those who deny the gifts have taken a step downward. Their second step is no-spirit, third, no-law, fourth, no-God. If the Bible is true, which most believe, then spiritual gifts are perpetuated, and as sure as the Bible rules for distinguishing true from false visions, are infallible, so sure the visions published among us are of God. We know them by their fruit. When we have tasted that fruit and found it sweet, all the world cannot make us believe it is bitter. Some who have been reproved by the visions complain that they are bitter; but it is because they are wrong. No chastening is for the present joyous. If the visions did not reprove our wrongs we should then have reason to doubt them. The Bible is true. It proves the visions to be of God, hence we cannot reject them without rejecting the Bible. If any candid man thinks otherwise we are ready to give him the proof from the Bible. We have often sung, "We want the truth on every point," &c.,
and of course we want the truth on the gift question. When we consider that the apostle Paul has undertaken to tell us all about it, we must conclude that there is no excuse for ignorance. All we ask is that candid people investigate the subject. I was greatly encouraged to find the Sabbath-keepers so well united, and see a ready response to the testimony on this subject. More than three-fourths of all I saw on this tour, heartily acknowledge the gifts. Now if they will only heed them we shall soon see a united people receive the power from on high. This tour has been a pleasant one to me. I have formed many happy acquaintances, and hope some lasting good has been done. Many of these saints I shall probably never see again till I meet them on mount Zion. I have probably neglected duty in new fields while taking this tour in the churches, and visiting some relatives; I therefore hope that not much harm has been done, if not much good. Concerning my expenses, I will say they have been more than met, and I purchased some necessary clothing; besides, I have refused over $25. I would say to those who have requested me to visit them, and I have not done so, that it is not for lack of desire, but for want of time. It is already tent season, and I have no time for rest, but have to prepare and enter at once into the labor, and I hope to be soon in my appropriate place in new fields. May the Lord reward all for their kindness to me, and we all be saved when Jesus comes. Amen. PROCEEDINGS OF THE NORTHERN IOWA CONFERENCE.
THE Northern Iowa Conference assembled on the evening of May 10, 1862, at Marion, Iowa. Delegates from the following churches were present: O. Chipman, H. Nicola, Dayton; O. Mitchell, J. Shaul, La Porte; J. L. Pauley, Vinton; T. Hare, Marion; R. T. Tyson, J. T. Mitchell, Lisbon; D. Weaver, Fairview. J. T. Mitchell was chosen President, and M. B. Smith, Secretary. The following resolutions were offered, and unanimously adopted: Resolved, That as we believe the brethren in Millersburg are in sympathy with us, therefore the President appoints Bro. B. F. Snook to act as delegate from that place. Resolved, That we call this the Northern Iowa Conference of S. D. Adventists. Resolved, That this Conference be composed of all the organized churches represented by the delegates. Resolved, That any church of S. D. Adventists may unite with this Conference by coming into organization, and strictly keeping the commandments of God and the faith of Jesus. Resolved, That it is the duty of this Conference to care for, and oversee, all unorganized churches until they refuse to come into full organization; then it will have no further responsibilities. Resolved, That each church in this Conference shall have two delegates, and if composed of forty members, three delegates, and one for every twenty members above this number. Resolved, That we bring all the means we calculate to contribute to the cause, under the plan of Systematic Benevolence. Resolved, That the officers of this Conference be composed of a President, Secretary, and standing committee of three. Resolved, That ministers laboring in this Conference be required to have a certificate of recommendation signed by the Secretary and President. Resolved, That we believe it to be the duty of all brethren scattered abroad, to attach themselves to some organized church. Resolved, That we appoint one day in each month to attend to the business matters of the church. Resolved, That Wm. H. Brinkerhoof be considered an honorary member of this Conference. Resolved, That five be appointed for a business committee for this meeting. * The business committee report the following amounts for tent fund the coming season: Marion church $10; La Porte $8; Dayton and Richmond $25; Millersburg $7; Lisbon $10; Fairview $10; Vinton $7. Also that the Conference finds Bro. Snook's indebtedness to be $52, which was appointed to be paid as follows: Millersburg $4; Dayton $12. Marion $6; Lisbon $6; Fairview $12; Vinton $4; La Porte $4; Waterloo $2; Bro. Dorcas, Tipton, $2. (These sums should be paid immediately, as Bro. Snook will have to hire the money of the bank at 2 or 3 per cent. a month to pay the debt SECRETARY.) Resolved, That a committee of five be appointed to see how Bro. E. W. Shortridge stands with the Southern Iowa Conference. The committee report that they attach no blame to the Southern Iowa Conference. Resolved, That the Secretaries at Marion and Lisbon be appointed to see to the wants of the preachers. Resolved, That Bro. M. B. Smith act as corresponding Secretary. Resolved, That the treasurers of the S. B. fund act as tent committee. Resolved, That J. T. Mitchell act as President, and M. B. Smith as Secretary, of this Conference, until its next session. Resolved, That Brn. T. Hare, of Marion, O. Mitchell, of La Porte, and D. Andre, of Lisbon, act as Conference committee. Resolved, That this Conference think it proper to leave the brethren at Dayton free to act with the Northern Iowa, or Southern Iowa, Conference, as they may choose. Resolved, That the next session of this Conference be held at La Porte. Resolved, That we invite Bro. Snook and Shortridge to labor with the tent the coming season. Resolved, That Brn. Snook and Shortridge commence their labors with the tent, first at Washington, if the Lord opens the way. Resolved, That we tender our hearty thanks to Brn. Bonifield and Brinkerhoof for their attendance, and that we send by them our brotherly love to the Southern Iowa Conference. Resolved, That we invite Bro. and sister White to attend the next session of this Conference. Resolved, That the proceedings of this Conference be published in the Review. J. T. MITCHELL, President. TREATMENT OF ENEMIES.—There are many who will endure any hardship, make any exertion, bear any sacrifice, for their friends, for whom they can never do enough; but toward their enemies, they are unkind, implacable, and resentful. The man who has injured them, they can never forgive; for him they have no kindness, but hold him in contempt, aversion and neglect. But Christianity requires a higher and more disinterested virtue than this, for it commands us to be kind to our enemies.—Sel. CHARLES OSBORN
By Charles Osborn
BRO. WHITE:—During the meetings the past winter, in organizing the church here, I have seen the straightness of the way, and realize my own weakness more than I ever did before. In reviewing my past course, I have felt it duty to say a few words to the brethren with whom I was associated in Bedford, Mich. As some of them have moved away from there, I desire to take this method of saying to them that I now see I was often under wrong feelings in the trials and difficulties we passed through there, and sometimes sympathized with wrongs, to my own injury and to the207grief of others. I would especially say to Bro. Williams, that I entertained hard feelings against him, for which I am sorry and ask his forgiveness. I ask the forgiveness of all the brethren and sisters who were grieved with me, and desire an interest in their prayers that I may in the future walk according to the will of the Lord. Burlington, Mich., May 15, 1862. The Late Bishop Doane, of New Jersey, was strongly opposed to temperance, and his sideboard and tables were loaded with brandy, wine, &c. On one occasion Rev. Mr. Perkins, of the Sons of Temperance, dined with the Bishop, who, pouring out a glass of wine, desired him to drink with him. "Can't do it, Bishop: 'Wine is a mocker.'" "Take a glass of brandy, then." "Can't do it, Bishop: 'Strong drink is raging.'" By this time the Bishop, becoming somewhat restive and excited, remarked to Mr. Perkins: "You'll pass the decanter to the gentleman next to you." "No Bishop, I can't do that; 'Woe unto him that putteth the bottle to his neighbor's lips.'" Give the pith, the cream, the marrow, the essence, the fire. Press your thoughts, pack them, bring everything to a burning, scorching focus. Avoid prefaces, circumlocutions; rush right into your subject at once. Begin before you think of it, and keep dashing on with all your might until you are done. A tremendous thought may be packed into small compass—made as solid as a cannon ball, and, like that projectile, cut down all before it. Short articles are generally more effective, find more readers, and are more widely copied than long ones. Pack your thoughts close together, and though your article be brief, it will have more weight, and will be more likely to make an impression. LETTERS.
By Martha Colburn
- "Then they that feared the Lord, spake often one to another."
DEAR BRETHREN AND SISTERS:—For some time past I have felt that I ought to speak of what the Lord has done for me, to the praise and glory of his name. A little over a year since I knew nothing of the precious truths that are now the joy and rejoicing of my heart. For more than twenty years I have been a professed follower of Jesus, trying to serve faithfully, yet not rendering (for some years) a joyous, loving service. Then came years of sickness, trial, darkness, and severe discipline; and blessed be the name of the Lord, Jesus was with me in the furnace, although I knew it not, and at last revealed himself gloriously, as an almighty ever present Saviour to give, moment by moment, grace and strength to overcome, and give victory continually over every besetment. My whole being was melted and subdued by love, and a new song was put into my mouth even praise and thanksgiving to God. Since then, (about eight years) the service of my heart to Jesus has been mostly a joyous one. Although far short of what it should have been, at times, yet it has been my greatest joy to please Jesus, and the turning away from the folly and fashion of the world, has oft times brought scorn and reproach. I had no knowledge of the doctrines of the Bible, except as they were taught by Congregationalists and Baptists, never searching for myself, supposing that being ignorant I could not understand the Bible aright. I never really believed that people were in happiness or misery directly after death, and the idea of being a disembodied spirit ranging forever in boundless space was never any comfort to me. With this ignorance of the Bible, yet ever with an earnest longing to see Jesus and be like him, how like "cold water to a thirsty soul," were the teachings of the blessed word. In it I found man not immortal, the dead unconscious, the final destruction of the wicked, the saints inheritance, the earth made new, life and immortality only in Christ at his coming, and best of all, that his glorious appearing so near at hand, and hasting greatly. These things I learned by searching the Bible, while with the Adventists at Boston. I came home overflowing with joy to tell to others the precious truths I had received, when I was led into the little band of Seventh-day Adventists in this vicinity. With them I soon saw the first and second messages of Rev. xiv, the Sanctuary and the Sabbath, and came into the third message with all my heart. I hesitated some time in regard to the visions, but do now most heartily receive, and thank the Lord for, them. The Lord bless brother and sister White more and more. I love the dear brethren and sisters who "keep the commandments of God and the faith of Jesus." The weekly visits of the Review cheer, encourage, and benefit me, while I earnestly desire to "be clothed with humility," to have "on the whole armor," to walk in love, to strive in such a way as to overcome continually, get just right, and go through into the everlasting kingdom. The Lord help us all, that at last we may stand together upon mount Zion with the Lamb. Yours, looking for the blessed hope.
MARTHA COLBURN.