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Review and Herald, Vol. 13, No. 10.

VIEWS AND EXPERIENCE IN RELATION
Earlier text: VIEWS AND EXPERIENCE IN RELATION

BIBLE CLASS AT PORTLAND, MAINE.

By John Norton Loughborough

[Bro. Loughborough sends us the following report of a Bible Class held in Portland, Me., accompanied with the following note: "The day after I had completed this report, I received the Review, containing Bro. White's report. I send it along however; do with it as you think proper." We give it that our readers may have the benefit of both. Ed.]
WHILE giving lectures on the Sanctuary and its cleansing, in the hall occupied by the Adventists associated with the Crisis, a request was made of us to meet with them in Bible Class. The subject they wished to investigate, was the Sanctuary and its cleansing. To their proposition we readily assented.
When the class assembled, the writer of this was chosen to lead the class. I supposed from previous experience in Bible Classes, that it would be the business of the leader to ask questions, and thus draw out the opinion of each member of the class. But I soon became convinced that I was to be the class, and the congregation were to question me.
Our great desire being to get light before the people, we did not object to this arrangement, although it appeared to me, somewhat awkward.
The form which the subject of the class assumed, was, "Are there two apartments in the heavenly Sanctuary, and are there two kinds of service performed in that Sanctuary?" I will refer in this report to some of the principal texts and arguments which came before the class.
It was first suggested that Heb. ix, 23, 24 proved the existence of more than one holy place in heaven: "It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us."
On this text it was claimed that as the statement is made that "Christ is not entered into the holy places," (plural,) it must be that "the true" is also plural, and refers to more than one holy place, as Macknight's translation clearly states: "Christ hath not entered into the holy places made with hands, the images of the true holy places; but into heaven itself," &c.
Our Crisis friends claimed that this text simply taught that the earthly tabernacle was a figure of heaven itself, and that "the true" refers to one holy place in the heavens, in which Christ ministers accomplishing but one kind of service. We then asked if they wished to be understood that the two apartments on earth both met their antitype in the one apartment in heaven? This position they would not take; but in some remarks left us to infer (which we learn is their true position,) that the anti-type of the first apartment is not in heaven but on earth, and that Christ is only fulfilling the typical high priest's work. It was claimed that the high priest never ministered in the first apartment of the sanctuary, but only in the most holy place.
Our claim was that all the service which was accomplished in either apartment of the sanctuary was either directly the service of the high priest, or else accomplished under his superintendence. The service of the sanctuary was all the service of the high priest, although the work in the first apartment might in reality have been accomplished by those priests under him, who served in the order of their course.
To sustain the position that Christ performed but one kind of service, and that in the holiest, and that that service commenced when Christ ascended, Heb. ix, 19, was quoted. "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus." From this text it was claimed that Christ must have been performing his service in the anti-typical most holy place when Paul wrote to the Hebrews, or else he could not say "we have boldness to enter the holiest." At this point Bro. White introduced some criticisms on the term "holiest," showing that in the original Greek, the word rendered holiest, was in the plural, and should be rendered holies. He also introduced Macknight's translation of this text: "Well then, brethren, having boldness in the entrance of the holy places by the blood of Jesus." "Well," said one, "I don't know whether it is so or not; men have disputed our translation to sustain a great many notions." Said another, "I am not going to give up my Bible."
At this point we proposed the following question: If only the high priest's work in the most holy prefigures the work of Christ, what is represented by the service in the first apartment? "Well," says one, "the service in the first apartment was only a work preparatory to an atonement being made." Those priests, it was claimed, were not mediators, only the high priest was mediator. Thus they presented us with the idea that the people were three hundred and sixty-four days without a mediation. Another referred to 1 Pet. ii, 5, as an answer to the question, what is the antitype of the work in the first apartment? "Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." Our reply to this text was, that in the work of the first apartment of the sanctuary, blood was offered; but this text says nothing about offering blood. The text quoted, speaks of offering sacrifices. This we showed was not the service of the first apartment; but the sacrifices were offered on the altar of sacrifices which was placed in the court just before the door of the tabernacle of the congregation. See Ex. xl, 6. Again the demand was made for evidence to prove that a work is performed by the church on earth according with that accomplished by the priest in the first apartment of the earthly sanctuary. That work we showed was an offering of blood, and called for evidence to prove that the church thus made an offering of blood. No such testimony was presented. The reason is, no such testimony exists.
At this point, Heb. vi, 19, 20, was quoted to show that Christ was performing his work in the holiest apartment of the new covenant Sanctuary, when Paul wrote to the Hebrews. "Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail: whither the forerunner is for us entered, even Jesus, made an high priest forever after the order of Melchisedec." The argument based on this text was, that there was but one vail in the typical sanctuary, and that was between the first and second apartments. And as Christ was said to be within the vail, it must be that he was in the most holy of the antitypical Sanctuary. We objected to this, that Paul taught, [Heb. ix, 2, 3,] that there were two vails in the typical sanctuary. "For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shew-bread; which is called the sanctuary. (Margin, holy.) And after the second vail, the tabernacle, which is called the holiest of all." It is apparent to every candid reader, that there could not be a second without a first. So we claimed if the sanctuary had a second vail, it must have had two vails. So the fact that Christ was within the vail in the days of Paul would not prove that he was within the second apartment.
Our friends who were contending that Christ was in the holiest when Paul wrote, thought this statement of Paul's concerning the second vail, must be a wrong translation, or a misprint. We asked their authority for claiming that it was a wrong translation; but no such evidence was presented, save their statement that the earthly sanctuary had but one vail. These proved to be the same individuals who a few moments before had declared their intention to stick to their Bibles.
An effort was made to draw out the true position of these persons on the Sanctuary question; but the questions proposed for this purpose they carefully evaded. Their true position we have since learned to be, that the new-covenant Sanctuary is both heaven and earth; that while the service of the first apartment is being carried out by men on earth, Christ is fulfilling the service of the most holy in heaven; and that the blue sky is the vail between the two apartments.
By them it was claimed, that when we read "Unto two thousand three hundred days then shall the Sanctuary be cleansed," it means that at the termination of that period Christ's work will be completed, and the atonement for sinners be ended. This conclusion might perhaps be drawn, if the text said, "Then the Sanctuary shall have been cleansed;" but I cannot see how such a conclusion can be drawn from our present version of the text.
Were we to admit the view noticed above, that Christ performs the work of the holiest in heaven, while men on earth are fulfilling the service of the first apartment, then we could no longer claim that there was analogy between the work in the typical, and that accomplished in the antitypical Sanctuary; for there was to be no man in the tabernacle of the congregation while the high priest went into the second apartment to fulfill his work there, and make an atonement. See Lev. xvi, 17. So if the position were true that the service of the second apartment commenced when Christ ascended, then no first apartment service has yet been accomplished; for there was (in the type) no service in the first apartment while the high priest was accomplishing his service in the most holy place. But the service in the most holy place cleanses the Sanctuary, (which is the high priest's service) and carries us to the end of probation for sinners. The above positions being admitted, there never would be a first apartment service. But we learn that the priests on earth "served unto an example of heavenly things." Heb. viii, 5. Then the service of both apartments was an example, and there must be a service in heaven, answering to the first apartment service on earth.
As the Sanctuary is not said to be a pattern of things in earth and heaven, but "patterns of things in heaven," [Heb. ix, 23,] both apartments of the antitypical Sanctuary must be in heaven. If the blue sky which surrounds the earth is the vail of the Sanctuary, of course heaven must be the outer apartment, and the earth being entirely surrounded by the vail, (blue sky,) would be more properly called that within the vail.
J. N. LOUGHBOROUGH.
Monterey, Mich., Jan. 12th, 1859.

IS SUNDAY THE TRUE SEVENTH DAY.

WHILE in Parma, Mich., not long since, I was informed that the M. E. minister of that place had preached against the Lord's Sabbath, and one of the positions taken by him was that Sunday was the true seventh day. Since that time I have received a copy of the Wesleyan, sent by some person, to me unknown, in which is an article headed "The Sabbath chronologically determined," in which the same Sunday-seventh-day theory is set forth. The writer says:
"This original Sabbath continued in force until that year, (A. M. 2512,) in which year the Israelites went out of Egypt. In that remarkable year two remarkable alterations were made by God's authority. First, the month which was anciently and throughout the Patriarchal dispensation, the seventh month of the year, was now ordered to become the first. Secondly, that which was anciently the seventh day of the week, was now ordered to become the first day of unleavened bread. This feast was appointed to continue seven days. They were themselves the seven days of the newly instituted week, and of the same authority with the original institution. This newly instituted Sabbath, was in force until the year of our Saviour's passion.
"It is much more to be wondered, that the change of the Sabbath at the going out of Egypt, should have been overlooked, than that it should be discovered, explained and proved. And it is worthy of remark that the religious solemnity which had hitherto been paid to the seventh day of the Patriarchal week, was transferred authoritatively to the first day of unleavened bread, on what day of the week soever, by the changeable course of the moon, it might happen to fall. In Genesis ii, 3, it is said, 'God blessed the seventh day.' But in Exodus xx, 11. we read, 'God blessed the Sabbath day.' The reason for substituting 'Sabbath day,' instead of 'Seventh day,' may be accounted for, it being evident that the Patriarchal Sabbath was not the seventh day of the week to an Israelite, but the first."
We read of darkening counsel by words without knowledge, but have seldom seen it carried out to such an extent as in the article from which the above extracts are taken. The theory cannot be sustained by any proof, or any just reasoning. The article is most deceptive, as it professes to determine its facts by astronomical calculations, by which the days of the week are ascertained from creation to the crucifixion; and therefore assumes to be more than a mere theory, even a demonstration. We will point out some of its fallacies and falsities.
1. The fourth commandment as given to Israel pointed out and enforced the Patriarchal or original Sabbath. The reason for its observance is the same as in Gen. ii; and these facts cannot be predicated of two different days.
2. The commandment wherein the Lord says he blessed the Sabbath day, defines it to be the seventh day, and not the sixth day, as the article avers: neither is it a seventh day peculiar to the Jews, and not the seventh to the Patriarchs, as the writer says, but the seventh day on which God rested, as in Gen. ii.
3. The Lord blessed it because he had rested on it, and not because he spared the Israelites when he slew the Egyptians.
4. The change of the month is distinctly stated, in the Scriptures, but no change of the weekly Sabbath is intimated, so that we cannot reason from one to the other.
5. The writer blunders in his calculation, for he says—"That which was anciently the seventh day of the week became the first day of unleavened bread," from which he argues that the original seventh day thenceforth became the sixth day of the "newly instituted week," whereas the first day of unleavened bread was on the fifteenth day of the month, without

The Week and the Sabbath

By James White

any regard to the day of the week, and it could not continue to fall on the same day of the week, therefore it could not be the sixth day of the former or original week as he professes to have demonstrated, but would vary, as he elsewhere observes, "by the changeable course of the moon." Hence, if the week, at the commencement of each year, was counted from the fifteenth day of the first month, there must have been longer or shorter weeks or days intercalated in the week at the termination of the year in order to make the first week of the next year commence at that point. This is evident. But neither Scripture, history, astronomy, reason or common sense will allow of any such reckoning. He counts largely on the credulity of his readers, who expects such vagaries to pass for scientific demonstration.
6. The writer himself acknowledges the blunder, when he says that the religious solemnity which had hitherto been paid to the Patriarchal week, was transferred to the first day of unleavened bread, on what day of the week soever it might happen to fall. But he also says that by this act there was a "newly instituted week," and that the sixth day of the old week was made the seventh of the new. That is to say, the solemnity of the seventh day Sabbath was transferred to the sixth day of the week, whether it happened to be the sixth day or not!!!
7. Again he has multiplied the blunder, for he first said "that which was anciently the seventh day of the week, became the first day of unleavened bread;": and in the next paragraph said that "the religious solemnity which had been paid to the seventh day of the Patriarchal week was transferred to the first day of unleavened bread," which he first avers was the same identical seventh day of the Patriarchal week!! Transferred from the seventh day of the week to another day, falling on the seventh day of the week! Verily, astronomy is a great science.
The first day of unleavened bread was indeed a sabbath, but it was a yearly sabbath, fixed to a certain day of a month, not to a certain day of the week.
8. This theory impeaches the testimony of the Holy Ghost, by acclaiming that that was not the first day of the week, which inspiration declares was the first day of the week. This would make the New Testament record a fraud, which has deceived thousands, who have read in its pages that Christ arose on the first day of the week if it be so that he did not arise on the first day. Any candid, unprejudiced reader of the Bible will not be slow to see that there is but one seventh day of the week recognized in the Old and New Testaments.
A few such astronomical calculations, backed up by a few modern essays on geology, would save the modern Voltaire, and Paines, a deal of trouble, by making the Bible a mere toy in the hands of worldly-wise men to display their learned folly, by means of "science falsely so-called." J. H. W.
Will the Wesleyan please copy?

LETTER FROM BRO. BOURDEAU.

By Daniel T. Bourdeau

Bro. Smith : I am still encouraged to press my way on to mount Zion, and to do what I can in my sphere for the advancement of the cause of truth among my fellow-men. Since I have fully embraced the truth, I have realized in a measure that my progress in the way of life is proportionate to the efforts I make to reveal to others what the Lord has revealed to me; and therefore I have endeavored to act my part in proclaiming the message that is so precious to God's people in these last days of peril.
During the past Summer I have made some efforts to disseminate the sanctifying truths of the Third Angel among my own people; but my plans have been somewhat frustrated by a certain Eld. Letourneau, formerly from France. This individual has become the pastor of the French Baptist church of Enosburgh, to which I once belonged, and he has done all he could to influence the members of his church against those who keep the Commandments of God and the Faith of Jesus. But thank the Lord, his folly is being known! There are many of our old Baptist friends that are not disposed to receive all of Eld. L.'s testimony; and they visit us occasionally for the express purpose of conversing with us on the doctrines that we advocate. We bid them a hearty welcome, and gladly lead their minds in the channel of present truth.
For a few weeks past I have been laboring with Bro. Evans; and truly the Lord has blessed and strengthened us while we have endeavored, in our weakness, to proclaim the Third Angel's Message. We have held meetings in the following places: Samsonville, Sutton, Canada East, East Richford, Richford Mountain, (among the French,) and Jay.
At Samsonville we gave one lecture for the special benefit of a few honest souls who had been in the Advent movement, and still retained their integrity; and we firmly believe that the truths spoken will have their desired effect.
At Sutton, we had intended to give several lectures; but the inclemency of the weather prevented us from accomplishing our design. We held but one meeting in this place, and spoke on the signs of the times. When we had got through speaking, we remarked that the time was at the disposal of our hearers; and immediately Mr. Akins, a Methodist preacher, who had been bitterly opposed to Sabbath-keepers, arose and subscribed to the sentiments that we had advanced, and in his closing remarks said, "I did not expect to hear the truth, but I have heard it." This man is a fair sample of many that yet remain with the churches. If the truth was only presented to them they would heartily subscribe to it, and exclaim, "I have been disappointed: I did not expect to hear the truth, but I have heard it!"
The Lord help us to exert such an influence by our deeds and words, that the many honest souls that now grope their way in darkness may see the light and be led to walk in it.
At East Richford, we had much freedom in speaking on the conditions of eternal life, and on the Sabbath of the fourth commandment, and in opening our hearts to Mr. Chase, a Baptist minister, who has preached one year to the French of Enosburgh and Montgomery, and who has for some time past lectured in favor of Sunday-keeping. He acknowledged that we presented ideas that were entirely new to him. My prayer is that the Lord may put in his heart to weigh well what he has heard, and lead him to see the error of his way.
At Richford Mountain, we had the pleasure of speaking to several French Baptists who understand both the French and English languages; and they paid the very best of attention to the truths that we advanced, and said that they would long remember what they had heard, and requested that we should remember them in our prayers. Previous to this meeting, my brother and myself had given several lectures in our own language to the people of this place, and given them quite a number of our French tracts. I believe there are a few jewels here who will divest themselves of their errors and traditions and decide to suffer a while with God's people, that they may be prepared to stand when Jesus shall appear.
At Jay, we gave a course of seven lectures, and the interest of our meetings increased till our lectures closed; and four decided to keep the Commandments of God and the Faith of Jesus. Others acknowledged that we had the truth. We trust that the churches of Enosburgh and Richford will not forget that there is a little band of Sabbath-keepers in Jay that need their help. Come, brethren, remember what it has cost the poor messengers to carry you the truth, and make efforts to help those who are trying to help themselves.
When I consider the pit of awful darkness and confusion in which I wandered before the Lord showed me the bright and straight path that the Israel of God are traveling in these perilous times, and when I also consider what the Lord has done for me since I have decided to follow with God's dear saints in the way of life, I can heartily say with David, "Praise the Lord; for he is good: for his mercy endureth for ever." And I also feel like saying, What can I do for the Lord in return for his great lovingkindness to me? I have many things to do for my kind heavenly Father. We all have important duties to perform. The Lord has done much for us as a people, and he requires much at our hand, that he may be glorified through us, and that he may consistently help us to prepare for the scenes through which we shall be called to pass, and finally stand when the Saviour comes in his glory.
I know that the conflicts which are before us are great, and that our foes are formidable; but I also know that great and mighty is our Captain! He has never lost a battle; and those who have followed his directions have ever come off victorious over all their foes. The directions of Christ are plain: all can understand them. The christian armor is perfect; and all those whose hearts are subdued by divine grace, can wear it, and with it fight successfully the battles of the Lord.
Brethren, we can be strong in the Lord, and in the power of his might; for he who is the chief Head of the church has promised to impart strength to all his followers. We should be strong in the Lord; (Eph. vi, 10;) for it is the strong that cause their enemies to tremble and flee, and thus glorify Him who shall destroy all those who hate righteousness, and take pleasure in iniquity. We must be strong and courageous, in order to stand in the time of trouble that shall try men's souls. Let us then lay aside every weight, and the sin that doth so easily beset us; the sin that prevents us from taking God at his word, and claiming his promises as ours, and that deprives us of so many blessings that we might enjoy, if we only were willing to believe that the Bible is our book, that the blessings it contains are our blessings, and that the Saviour it brings to our view is our Saviour, brother and friend; and that we are heirs with him to that inheritance which is in reserve for them that truly love the appearing of Christ. I thank God for the christian's hope. It rejoices and comforts my heart when I am called to wage war with the foes of God, and when I am called to part with those that are dear to me. I shall try to fight the good fight, and lay hold on eternal life, that when He who is my life shall appear, I may with all the dear saints plant my glad feet on Mount Zion. DANIEL T. BOURDEAU. West Enosburgh, Vt., Jan. 7th, 1859.

The Sons of God.

By H. M. Kenyon

"Beloved, now are we the sons of God, and it doth not yet appear what we shall be, but we know that when he shall appear we shall be like him; for we shall see him as he is. And every man that hath this hope in him, purifieth himself even as he is pure." 1 John iii, 2, 3. We find that God's people are required to be a pure people, and that this is an individual work. "He that hath this hope in him, purifieth himself." I understand John has reference to the second coming of our Lord; and who have, or who should have a more lively hope than those who are keeping the Commandments of God and the Faith of Jesus? We are not left to our own conceptions how we are to purify ourselves; but the Scriptures are "profitable for doctrine, for reproof, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works."
Says Peter, "Seeing ye have purified yourselves in obeying the truth, through the Spirit, unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently." 1 Pet. i, 22. "Wherefore laying aside all filthiness and superfluity of naughtiness, receive with meekness the engrafted word which is able to save your souls." James i, 21. "But be ye doers of the word, and not hearers only, deceiving your own selves."
We find by these quotations that the child of God has something to do, a work to perform; "for if any man be a hearer of the word, and not a doer, he is like a man beholding his natural face in a glass, and goeth his way, and forgeteth what manner of man he was." We may have faith in the word of God; but unless our works correspond with our faith, it will avail us nothing; for says James, "Ye see then how that by works a man is justified, and not by faith only." Jas. ii, 24. How important it is, that those who believe that Jesus is near even at the doors; that soon the unmingled wrath of God is to be poured out upon all those who do not heed the testimony of the third angel, should square their lives by the Word, and "be hewed by the prophets," and be not only "hearers of the Word, but doers also."
God will hold us responsible for the light of his truth which has shone upon our pathway. What more could God do for his people than he has done?
While the professed people of God are left to grope their way in darkness, God has favored us with the light of present truth; and as we have the truth let us walk in it; for says Jesus, "If ye continue in my word, then are ye my disciples indeed, and ye shall know the truth, and the truth shall make you free." John viii, 31, 32. Then let us "walk in the light, while we have the light;" for says Paul, "Ye are all the children of light, and the children of the day; we are not of the night nor of darkness, therefore let us not sleep as do others, but let us watch and be sober." 1 Thess. v, 5, 6. And let us heed the admonition of Jesus, "to have our loins girt about with truth, and our lights burning, and we ourselves like unto men that wait for their Lord when he shall return from the wedding; that when he cometh and knocketh, we may open to him immediately." Luke xii, 35, 36. May the language of our hearts be with the poet,
"We want the truth on every point, We want the truth to practice by."
H. M. Kenyon.
Monterey, Mich., Jan., 1859.

Letters.

By C. L. Palmer

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

From Bro. Palmer.

BRO. SMITH : For the first time I attempt through the Review to unite my testimony with the saints of God scattered abroad. I feel to praise God for his mercy and love, in sending the Third Angel's Message this way. Truly the Lord has been very good to us here in Colon. And when I look around and see my neighbors and friends, who with me and others, heard and confessed the truth, turning away and denying God's law and reproaching those who keep it, I tremble for them, fearing it is with them as it is said in Heb. vi, 4-7, of a class who had turned away from the truth. In view of these things I am led to cry out, O, God, spare thy people! keep them from being tempted above that which they are able to bear, but with every temptation provide a way of escape.
Brethren and sisters, my daily prayer to God is, that he may help us to keep the truth and exercise a living faith, and be united; for then, and only then shall we be “comely as Jerusalem, and terrible as an army with banners.” O let us tread the world under our feet, and hold the truth of God up before the people in all we do and say.
I want to get so near to God and live so like our blessed Pattern, that the world will persecute and hate me for his name's sake; then I shall feel how truly worthless is the honor of this vain world.
The little band of Sabbath-keepers here were much refreshed by a visit from Bro. J. H. Waggoner, who preached to us last Sabbath and First-day. Truly his teaching made glad our hearts, as he gave to each a portion in due season. His visit was, it would seem, directed by the Lord; for a few days previous to his coming, a young man about four miles south of us, had after reading some of our books on the Sabbath, and law of God, introduced as a question for debate at their school house, the following: Resolved that the seventh day is the true Sabbath. The rule of debate was that nothing but Bible could be used as proof. Bro. W. came just in time; for the young man (not yet a Sabbath-keeper,) had sent down to have some of the brethren come to his help; and Bro. W. went, and gave them plain testimony from God's word, and completely overthrew every argument, and inference, and vain tradition which they offered. I hear that some of them are quite silenced about the question, and one man came to me to learn something of our position. I gave him some tracts to read, and with them my prayer that God would direct his mind, and teach him to repent, believe, and obey.
Brethren and sisters, I ask an interest in your prayers that I may be enabled to receive all truth and obey it, and always be ready to give an answer to every man that asks a reason of my hope.
May the Lord direct us all into the patient waiting for Christ, knowing that if we suffer with and for him, we shall also reign with him when he comes in his kingdom. “Even so, come Lord Jesus, come quickly.” Amen.
C. L. PALMER.
Colon, Mich.

WM. WEDGE

By William Wedge

From Bro. Wedge.

BRO. SMITH: It has been upward of two years since I moved to this State. During this time we have not seen any that keep the true Sabbath. Still we are trying to keep the Commandments of God and the Faith of Jesus. As we have not the privilege of meeting with people of like faith, we feel sometimes very lonely; but in reading the Review, we gain light and strength in the truths of the blessed gospel.
I believe we are living in the last days, and that Christ will soon come to call his people home. My determination is to be of that number who will get the victory over the beast, and over his mark, and the number of his name. Truth will turn the victory on Zion's side. I have tried in my weak manner to convince some of the present truth. Some acknowledge that we have the true Sabbath, and would be glad to hear the Advent doctrine preached. I was talking recently with a member of the Lutheran church. He manifested a desire to hear the Third Angel's message, and thought the church would open their house to hear the views proclaimed. My desire is that the Lord would send some Advent speaker this way.
Striving for the kingdom,

WM. WEDGE

Winchester, Iowa, Jan., 1859.

A SOLILOQUY.

By Delphia J. Frisbie

DEAR Lord and must I be like thee, Before I heaven gain? A vile and sinful worm like me, Thy image here maintain.
And must this stubborn heart of mine, Yield up each idol here? And have no other will but thine, Before I glory share?
Must every vile affection here, Within my heart secure, Be rooted out and grace appear, And all my thoughts be pure?
Great is the work, oh Lord, I see, To be a christian, true; A sinner vile, I come to thee, That thou the work may'st do.
Oh speak the word! it shall be done; I'll put my trust in thee; Oh bid dark unbelief be gone— I must salvation see.
Thou art my only hope and trust; No arm of flesh can save; Myself I'd humble in the dust, While I thy mercy crave.
Thou art the Way, the Life, the Truth; Thou art the God most high; I sought thee in the days of youth, And still to thee I cry.
Then come just now and fill my heart, With grace and love divine; Thy righteousness to me impart, The glory shall be thine.
Then shall my walk with 'thine' compare, While journeying here below; My interest will be centered there, From whence my blessings flow.
DELPHIA J. FRISBIE. Battle Creek, Mich.

The True Witness.

By John Newton

How important it is that we take heed to Him who counsels us to buy of him gold tried in the fire that we may be rich, white raiment that we may be clothed, and to anoint our eyes with eye-salve that we may see. I believe that now, truly, is the time to apply it; for we see that Satan is working in every manner conceivable, to draw away our minds from things which pertain to eternal life, knowing that his time is short.
My desire is that I may take heed to the faithful and true Witness, who knoweth our works, and at last overcome and sit with him on his throne, even as he overcame, and has set down with his Father in his throne.
JOHN NEWTON.
Ware, Mass,

Cruelty to Animals.

By D. W. Emerson

Is it not high time that the children of God lift their voices and cry out against this great evil? Is it not to be feared that this evil is practised to some extent among professed Sabbath-keepers? So far as my individual experience goes, I have seen it carried to an almost alarming extent. Ought this to be so? Can the spirit of malicious cruelty to dumb brutes and the Spirit of God dwell together? Then, dear brethren, let us all that are brought in contact with this great evil, lift up our voices against it, and put it away from among our ranks. D. W. EMERSON. Malta, Ills.

A Brother Converted to the Sabbath

By D. W. Emerson

From Bro. Emerson.

BRO. SMITH: I take this opportunity to let the dear saints scattered abroad know what the Lord is doing for us in this place. I feel to praise God's holy name, that I have through his infinite goodness and mercy, been enabled to see the error of my ways and turn my feet into the strait and narrow path that the blessed Saviour marked out for his followers. I pray that God may help us to realize the awful responsibility that rests upon us in these last days.
Dear brethren and sisters, do we realize it? I feel at times that I do not as I ought. But I can truly say my path grows brighter day by day.
I have a brother who came to see me, with his mind thoroughly prejudiced against the Sabbath; but all his preconcerted ideas had to fail before the plain testimony of God's holy word; he went away resolved to no longer follow the traditions of men, but to keep the commandments of God. My prayer is that he may prove faithful. He was brought out in the great revival last winter.
May the Lord help us to arise and put on the whole armor, and fight manfully the good fight, that we may receive a crown of immortal glory at the appearing of our blessed Lord and Saviour.
Your brother striving to overcome. D. W. EMERSON.
Malta, Ills.

Request for Lectures at Grand Ledge

By John Fishell, Jr.

From Bro. Fishell.

Bro. Smith : I now write to have some one of the messengers come here and give a course of lectures. We have been here over one year, and some have been very anxious to hear the Third Angel's Message. Three have commenced keeping the Sabbath. Others are very anxious to hear. We expected Bro. Rhodes here, but he did not come. Some were very much disappointed. There is a preacher here, an able and a good man. He says he wants to hear. We think much good might be done if some one could come soon.
Bro. Smith, will you please to try and have some one come. Their expenses will all be provided for. We would like to have the appointment given in the Review, if convenient. We live three miles up the river from Grand Ledge, Eaton Co., Mich.
John Fishell, Jr.
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