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Review and Herald, Vol. XXXI, No. 1

PRESSING ON.
Earlier text: Report of the Battle Creek Bible Class.

THE BOOK OF PSALMS.

By Rev. G. B. Bacon

The Bible, as a religious book, would be most incomplete without the book of Psalms; for, in a complete religious book, there must be not only revelation, but the response to revelation. And the response is no whit less inspired and sacred than the revelation is. We know from whom the inspiration of true worship comes. The prayer and praise which go up to God, from hearts that worship him in spirit and in truth, first came down from him; and the worship which “is written in the book of Psalms,” because it was real worship out of honest hearts, that meant it when they uttered it, and prayed because they needed to, and sung because, for their religious joy, they could not but sing, was doubtless prompted by the presence of the Holiest within them, kindled by the breath of God, illumined by his light, and quickened by his life. It is with this consideration that the argument for the inspiration of this book of Psalms should start. They are real prayers, and real praises,—most intensely real, and therefore verily inspired. The men who uttered them and wrote them felt what they said, and meant it heartily. They cried out for help, because they must have help; because, if help were not forthcoming, they must perish. They sang praises and gave thanks because their hearts were full, and they could not restrain expression.
This, then, is the substance of the book of Psalms. There is a marvelous variety in it. There are prayers of almost every sort, uttered in almost every mood, fitted for almost every circumstance. There are praises copious enough for all exuberance of worship, various enough for all the varying use of gratitude and joy. Every one of them is full of worship. Almost every one is, either wholly or in part, directly spoken to the Most High; and the others utter holy meditations, sacred memories, devout longings, which are no less worshipful for being indirect. They are by various authors. They are written at various times. Some of them bear marks of careful study, and of the most laborious and artificial arrangement. Others seem to have come glowing with the fervor of a mighty inspiration which refused constraint. But, however this may be, each one of them is the utterance of a man who had something to say to God, and said it therefore: something about God, or else something about himself; or yet, more probably, something about both himself and God. It was something that he wanted to say to God. It was not enough that he could tell it to his fellow-men; he needed also to utter it to God. If he kept silence, it was as if a fire were burning in him: he could not keep silence. He wanted to tell God how much, how lovingly, how gratefully, he bore in mind the memory of his goodness. He wanted to tell God how pleasant and how comforting a thing it was to trust in him, to be a lamb in his safe fold, to be a citizen in his strong city, to be a soldier in his unconquerable hosts. He wanted to express to God the wonder and delight with which the mighty works he witnessed in the world about him had impressed him. He wanted to declare how grand the course of Nature seemed to him, how magnificent the works of Providence. He wanted to rehearse to God the glorious history which his right hand and mighty arm had wrought out for the people. These things he wanted to express to God; these things he called upon all people to express and say, not to themselves, and not to one another, but to God. Not that God needed to be told of them, of course that was not it; but because it was “a good thing to give thanks unto the Lord, and to sing praises unto our God; for it is pleasant, and praise is comely.” This was what each psalmist, as he wrote his psalm, believed.
And so, too, with the prayers. These psalmists needed to speak to God concerning themselves also. They wanted to ask him for his help and his continual blessing. They wanted to ask forgiveness for their sins, real sins, great sins, that needed real forgiveness, great forgiveness; as when David prayed his fifty-first psalm, for instance, which is so deeply burdened that the language fairly groans with the passionate repentance of a sinful soul. They wanted to ask for help against enemies who plagued and persecuted them in all sorts of ways. They wanted to commend to God the interests of their country, and to supplicate his favor for it, that he might give it victory in battle, and prosperity in peace, and always righteousness. They wanted to sustain their souls in doubt and darkness and despondency, that came to them as they come to us, by crying out to God in earnest supplication. Not that he needed to be told what they desired—for they knew that he would know, before they asked him, what they were in want of—but because their needs must speak; because their God was one who could hear prayer and answer it—a living God, a Spirit, to whom it was not a matter of mere unconcern, as it was to the stone gods or wooden gods of heathen people, whether they were prayerful or silent; because, as one of them expresses it, while he kept silence, his very bones grew old with the inarticulate pressure of his emotion; because, as another one has said,—
“As the heart panteth after the water-brooks, So panteth my soul after thee, O God! My soul thirsteth for God, for the living God: When shall I come and appear before God?”
This was what each psalmist more or less distinctly and profoundly felt; and it was in this way that he spoke to God about himself and all that was his, fully, freely, earnestly; till, at last, the whole catalogue of human wants has found an utterance in this complete collection of the inspired prayers of Hebrew worshipers.—Rev. G. B. Bacon.

THE SUNDAY QUESTION IN PA.

The opinion of Justice Read, of the Supreme Court of Pennsylvania, reversed the opinion of Judge Strong in the case of Sparhawk et al. vs. the Union Passenger Railroad Company of Philadelphia. The opinion covers the whole ground, and holds that neither the local law of Pennsylvania nor the precepts of Christianity, considered as part of the common law, afford any just ground for prohibiting the Company from running their cars on Sunday as well as on other days.
In reference to the institution of Sunday, the Judge further remarks:—
Sunday, which has been confounded with the Jewish Sabbath, rests on no divine command of any kind, but grew up by usage among the primitive Christians. It was first legally recognized when Christianity became the religion of the Roman States, under Constantine. The English law recognizing holidays and fast days, passed in the reign of Edward the Sixth, rests upon the same principle as the edict of Constantine, that is, it regards Sunday as an ecclesiastical, not as a Scriptural, or divine institution. In ancient times, both Parliament and the Court of Justice sat on Sunday. “Every hamlet,” says Froude, speaking of Henry the Eighth, “had its pair of Butts, and on Sundays and holidays all able-bodied men were required to appear in the fields, to employ their leisure hours ‘as valiant Englishmen ought to do.’” Such was substantially the English law relating to Sunday when the Province of Pennsylvania was founded.
By the law passed at Chester, Pa., in 1682, it was enacted that “according to the example of the primitive Christians, and for the ease of the creation, every first-day of the week, called the Lord’s day, people shall abstain from their usual and common toil and labor.” This act was the basis of all subsequent legislation down to the year 1798, when the existing law was passed, under which the present action was brought.
The act of 1798, passed the year after the city had been devastated with the yellow fever, like the preceding legislation on the subject, forbids all worldly employment or business on the Lord’s day, “works of necessity and charity only excepted.” The sole mission of this law according to a previous decision of the courts, is to inculcate a temporary weekly cessation from labor; but it adds not to this requirement any religious obligation.
Judge Read then proceeds to treat the case as coming fairly within these exceptions of necessity and charity. In this part of his opinion he gives a most interesting and able review of the social and economic progress of the past seventy years, since the Pennsylvania statute was passed. He dwells especially on immense boon which cheap modes of conveyance are to the poor of large cities, and quotes a striking remark of a leading divine of London, “That if the poor people of London could not ride out on Sunday, there would be twenty funerals where there is now but one.” Sunday is the only day when the working classes can enjoy this respite. At the request of many leading citizens, including clergymen, the Pennsylvania Central Railroad has for several years run Sunday trains to Pittsburg, to accommodate persons in the suburbs wishing to attend church. The horse railroad clearly has the same right. On all these grounds, the learned Judge reverses the decree of the lower court.

FRETTING.

This is a petty fault, but one which has much influence upon character and happiness. There have been men of strong and cultivated intellects, whose minds have been sadly weakened, and their acquirements made utterly useless by their subjection to this miserable habit. We have seen Christians, also, otherwise highly furnished for extensive usefulness, whose influence has been completely nullified by it; while on the other hand, the power of the religion of Christ has never been more distinctly or healthfully manifested than by its rescue of many from its dominion, and their return to a cheerful submission. In the serenity of his declining years, John Wesley was enabled to say, “I feel, I grieve, but by the grace of God, I fret at nothing.” His words are to us a sure sign, both of the ripe wisdom of age, and of the thoroughness of the work of grace in his heart.
Fretting is unfortunately regarded by many Christians as only a foible, an unpleasant foible, indeed, but only a foible. We think it might more justly be called a sin. If the words “be careful for nothing,” are a divine law, fretfulness is certainly not obedience to it. If patience is a Christian grace, the impatience which is constantly breaking forth into petty complaints about trivial things can not be regarded but as its opposite, and what is the opposite of a Christian grace but a sin? Let Christians look at it. If we are to be judged for idle words, and condemned because of them, shall we not be judged for impatient words, and for those querulous complaints which come from a heart ill at ease itself, and ready to murmur against all the appointments of God?
But it is as a bar to usefulness that we feel how evil a thing this petty foible may become. It spoils a thousand other good qualities. Who loves and honors a fretful minister, learned and laborious though he may be? Where is the school class that can be long retained or largely benefited by one who shows himself a prey to discontent, and seems to have confined his study of the Bible very much to the Lamentations? What wife or mother can keep her place as the center of the household affections, when day after day there is a perpetual dropping of complaining words, and when the face has always a worn and weary look? Can poverty be cheered, or the sick chamber enlivened, by one who has no heart but for his own sorrow, and loves to rehearse the tale of his fancied miseries? No. To be thoroughly and largely useful, one must work with a free and genial heart. Good humor helps vastly in the accomplishment of good works. A cheerful countenance, the exponent of a cheerful heart, will remove many difficulties, and assist us to meet those that are immovable. Fretting will only make difficulties larger and more formidable, and will create some itself. It will weaken our own power, and deter others from coming to our side. Its influence is evil, and only evil, and that continually.—Sunday School Times.
Fight hard against a hasty temper. Anger will come, but resist it stoutly. A spark may set a house on fire. A fit of passion may give you cause to mourn all the days of your life. Never revenge an injury.
“He that revengeth knows no rest, The meek possess a peaceful breast.”
Man doubles the evils of his fate by pondering over them. A scratch becomes a wound, a slight an injury, a jest an insult, a small peril a great danger, and a slight sickness often ends in death by the brooding apprehensions of the sick. We should always look on the bright side of life's picture.

THE ADVENT REVIEW.

By Editor

A REVIEW is “a second or repeated view, a re-examination, a re-survey.” It is further, “a revision, a second examination with a view to amendment or improvement.” In literature it is “a critical examination of a new publication, with remarks.” As a periodical it is one which contains as a prominent feature the “examination and analysis of new publications.”
All of these features, as relating to the great doctrine of the Second Advent, pertain, in a greater or less degree, to the Advent Review; and we have ever considered that we had cause for congratulation, that so appropriate a name was providentially chosen for this periodical. One of its special objects is a review of the past great Advent movement. What Adventist who shared in that movement can look back upon it but with a thrill of joy, and can but long for manifestations of the Spirit of God, in equal power, in connection with the work now? And how can a person possibly enter with any enthusiasm upon the new theories and schemes devised since 1844, which oblige him to give up all the work previous to that time, either as erroneous or premature? If God was not in the work then, will any Adventist tell us at what point he has been in it since that time? But if God was in it, can any one standing in the counsel of God give it up? And yet, with the exception of those who observe the Seventh-day, what company of Adventists recognize this movement as a fulfillment of prophecy, or give it any place in their present theory? What company, if they do not openly declare it, do not by their actions, that still stronger method of conveying ideas, intimate that it is to be given up as an entire failure, ignored and forgotten?
We cannot be too thankful that we have not been left to slide from the foundation so securely laid in 1844 for the Advent movement of these last days, nor to cut loose from the safe moorings then so providentially provided. This has saved us, and it is the only thing that could save any one, from chasing all the ignes fatui of new times that have distracted and scattered the great majority of the once harmonious body of Advent believers. Every Advent theory that has been devised, which ignores the past work, is a castle in the air, a pyramid without a base, a building without a foundation.
The past we delight to review. The single error under which we then labored in reference to the advent of Christ, being now so fully and clearly explained, and the explanation having not only relieved a difficulty, but thrown a new flood of light upon our pathway, the whole work from its commencement to the present time, is luminous with the glory of God. We can rest our faith upon it in all the joy of unwavering assurance.
But our paper is not alone a Review. We herald the Sabbath. A reform must be enforced upon this great and fundamental truth. But why do you make so much more of the Sabbath than of any other commandment? We answer, All parts of the law are with us equally sacred. We only dwell upon that point where men misled by ignorance, and entrenched in prejudice, persist in violation. The reason for this is illustrated by the little parable of the tree and axe. “Why, says the tree to the axe, ‘do you continually keep hitting in the same place?’ ‘How else,’ says the axe, ‘shall I get you down?’” So it is with the huge systems of error and false practice against which we have to contend in these last days. By continually hitting them in the same place, with those divine truths which show their falsity, we can wear them away till in the minds of the honest, they will totter and fall. Line upon line, precept upon precept. The fire and hammer of the truth must be kept in vigorous play. Men may try to make their assertions stand that the first-day of the week is the Sabbath, or that there is no Sabbath, in face of the plain declaration of the Bible that the Seventh-day is the Sabbath, and they will always fail. That truth still stands immutable; and nothing makes it look clearer and stronger, than the absolutely puny effects which result from the great efforts that men make against it, with so much flourish of trumpets, and sweat and toil.
The Review now enters upon a new volume. Thirty volumes of its testimony, and seventeen years of its history are in the past. As the cause seems to be entering upon a new era, the paper must catch the flame, and exhibit new life and interest. This it will do; for the paper is but a reflection of the work abroad. We trust its brightening flame may carry light during the coming volume to many who now sit in darkness, and from its quiver there may issue many polished shafts of truth which shall carry conviction to waiting and honest hearts.
The end of all things is at hand. The day of accounts is approaching. With this ever in view may our correspondents write, and the Review be published. The time will come, and that before long, when the last communication will be written and prepared for the paper; the last type will be set; the last paper be issued; and its testimony be closed up forever. It will then be no source of satisfaction to any to think that they have written aught for its columns with hard and bitter feelings, with a censorious spirit, or for selfish or partisan ends; but it will be a satisfaction to be able to say, I have ever tried to write with a sincere desire for the good and salvation of souls, and with an eye single to the glory of God.
That when its testimony is finished, all will have been said, that should have been said, and everything omitted, that had better not been said, will perhaps be too much to expect. But to come as near to this as possible—let this be our labor.

ARE YOUR NEIGHBORS WARNED?

By G. W. A.

DEAR brother, sister, friend, whoever you are, and wherever you dwell, let me ask you one question. Have you done all you can to bring your neighbors and friends to a knowledge of the present truth, so that in the event of their being lost your skirts would be clear of the blood of their souls? We are all capable of doing more or less good in the world, and if we do not make a right use of the talent lent us, great will be our condemnation when we give an account for the deeds done in the body. But very few are called to the office of public teachers, to preach and print, but there is some position in the world in which all can obey that command of the Saviour to “let our light shine.” May an All-wise Providence so direct each one that good may be done through the “name of the holy child, Jesus.”
At present the Macedonian cry comes to this Office from various parts of the field, while at the same time every preacher and lecturer is as active as health and strength will permit. Truly it is distressing to see men and women perishing, when we know the truth of God would make them free and prepare them for the kingdom. But what shall be done to save precious, honest souls? Let us each ask ourselves the question, What can I do? Evidently something must be done while there is such a great destitution of ministerial help. What shall it be? Let me suggest:
1. In every community where there is an ear to hear, and the living teacher cannot be obtained, let the books and papers be freely, judiciously circulated! Generously supply yourselves with our publications, and then scatter them all through the neighborhood, as a good, enlightened judgment would dictate. The great day alone will reveal the amount of good that will be accomplished by such an effort. Almost daily we are learning of the blessed results of circulating the tracts. Let an instance suffice: Some one was visiting friends in Canada, and, doubtless being prompted by the missionary spirit, left several present-truth tracts in the neighborhood. They were read, some denounced them as heretical, but none said they were true. Finally, a tract on the Sabbath question fell into the hands of one old gentleman who read, and also believed, and, like an honest man, made up his mind to be “a doer of the word.” And thus, all alone, others making a jest of his faith, he has persevered for some time in observing the Lord’s Sabbath. A short time since he visited Battle Creek to learn the way of truth more perfectly, to receive the ordinance of baptism, partake of the emblems of our Saviour’s broken body, and to make such disposition of a surplus of worldly goods as every steward of the Lord in advanced age should feel it his duty to do. How our hearts were made glad to see what the divine Spirit can do for those who are isolated in distant places, having no opportunities with the church. And how profoundly were we impressed with the power of present truth, as we saw this dear brother laying his silver dollars on the counter, in a land of strangers, of another nationality, for books and papers, to aid in the proclamation of the commandment of God and the coming of Jesus! Could we well restrain our tears, as late in the evening two full-sized grain-bags were nearly filled with packages of books and tracts, to be taken by our aged brother to the Provinces, whom, perhaps, we should never have the privilege of meeting again till the great gathering of the family of God? Ah! verily the Christian has some sweet moments in this world! But enough. Here is a field in which all can do something. And should not each one emulate that spirit which prompted our great Exemplar to say, “Wist ye not that I must be about my Father’s business?”
2. It would be well for able brethren, or churches, to procure our “Circulating Library,” embracing all the leading works on the main points of present truth, and place them in school districts and neighborhoods where there is an inquiry to learn “whether these things are so.” Verily He that said, “Go teach all nations,” i. e., “make disciples of them,” would bless such an act.
Again we ask the question, “Have your neighbors been warned?” Brethren, here is a work which should be done, and soon “the night cometh when no man can work.” Let us all gather with Christ, and remember “that he that winneth souls is wise.” Will the publications be scattered? Will your neighbors and friends have the privilege of learning our belief? Who says, Yes? G. W. A.

FALSE CHARITY.

By Dudley Marvin Canright

I FIND the following remarks in the Introduction to Bower's History of the Popes: “Many nominal Protestants are not half Protestants—nor half Christians, as the consequence. They have a wonderful elastic “charity,” which ignorantly includes among its objects especially all manner of sin, and error, and absurdity, and falsehood. Just as if the genuine charity of the New Testament was a silly, indiscriminate, or alterable affection; as if it had no eyes and did not rejoice in the truth. Such persons have ordinarily no charity for God; hence, to contradict him, or, as he represents it, to make him a liar, is a very easy affair, and a cheap reckoning to their consciences. The time is come when enlightened and Christian Protestants and patriots in this country, must not only hold the truth, but hold it fast.”
When we expose the corruptions of the false religion of the day, men cry out that we lack charity, for charity covers a multitude of sins. They seem to think that charity consists in covering up sins and brothering everybody and everything. But “charity rejoiceth in the truth,” not in a falsehood. Hence, true charity can have no fellowship with anything that is contrary to the truth. Can any one doubt that John, the beloved disciple, possessed true charity? No. Then let us hear him: “He that saith, I know him, and keepeth not his commandments, is a liar and the truth is not in him.” 1 Jno. ii, 4. Again, “If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God-speed.” 2 Jno. 10. Now hear Paul: “If any man love not the Lord Jesus Christ, let him be anathema maranatha.” 1 Cor. xvi, 22. “Anathema maranatha,” that is, “Let him be accursed; our Lord cometh.” This is strong food for our lukewarm-charity-loving friends. Now listen to John the Baptist, as he talked with the worldly-minded professors of his day: “But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?” Matt. iii, 7. Even our blessed Lord had a very hard, uncharitable spirit, according to the ideas of these times. How often he exclaims, Woe unto you scribes, Pharisees, hypocrites! and tells them plainly how they appear in the sight of God. This is true charity. Those who lack this charity have no charity for God. In the Judgment, they will censure God as lacking charity for those whom he condemns to perdition.
D. M. CANRIGHT. Norridgewock, Me.

REPORT FROM BRO. LOUGHBOROUGH.

By John Norton Loughborough

At the time of my last report I had just commenced a series of meetings in this place. I am still laboring here, having given in all thirty-one discourses. Some four at least have already taken their stand upon the truth, and many others are deeply interested, some of whom we are in hopes may yet be prevailed upon to go with the Lord’s people in trying to flee from the wrath to come. We design to hold on here as long as the interest and duty seems to demand. Although the ministers and many of the people in the place have thought for several days, that it was about time that we were through, I have not thought so, for the Spirit of the Lord seems to say, Tarry a little longer.
My mind was deeply impressed with the importance of holding this long series of meetings before coming here for several reasons. Several efforts have been made in the place in the past, but all of them closed much too soon, and closed at a point when many were just becoming deeply interested in the truth. The last series of meetings some four years ago, closed with the apostasy of the one who had held the meetings, which exerted a disastrous influence against the truth, in that it led the uninformed to suppose that the doctrines we hold were a prelude to Spiritualism. This wrong impression in the minds of many, our brethren here have had to struggle under, and it seemed needful that this wrong impression should be corrected. There is a goodly number of brethren at this place and at Monterey, only five miles distant, and it seemed as though it might be a means of stirring them up to greater activity in the cause, to have brought fresh to their minds the evidences of our position, and the near-coming of Christ. Besides this there were many citizens inquiring concerning our faith.
Learning of the spirit that was manifested by the one who gave the last series of discourses here; namely, a great effort to display self, and exhibit human witticism, my mind was more than ever before impressed with the awfully solemn truths we hold, and the necessity of moving in that humble channel that God could work, and so relying upon him that his power might be manifest in riveting conviction on the minds of the people. Never have I experienced, in the same length of time, more sensibly the help of God in proclaiming the truth. Deep conviction pervades the congregation, while the Spirit of God helps to portray the truth before them. Never was my mind more deeply impressed with the nearness of Christ’s coming, and the importance of the solemn work of preparation for the event.
I have frequently expressed myself to the brethren here during this series of meetings, that I believed a new era had dawned on the third angel’s message since the recent meetings of investigation in Battle Creek. I am glad to see the brethren and sisters here arousing to a spirit of activity, and to see from reports from abroad that a spirit of deeper consecration to God is entering the hearts of this people. May the good work still go on is my prayer.
Last week I had the privilege of spending a couple of days in Battle Creek. I was glad to learn that the interest was still good there. I attended the Tuesday evening prayer meeting, and although I occupied about one-third of the time of their meeting in speaking to them, in the remaining hour over fifty bore their testimony of their determinations to go on in the good work of the Lord. Many of these testimonies were wet down with tears.
My heart says, Praise the Lord for the good work he is doing for his people. But how many remain indifferent; and, alas! I fear the day of God will find them unprepared. May we all remember the words of our Saviour, “Take heed that no man take thy crown.” How necessary that we walk humbly with our God, and that we be found in that place where his Spirit can work with us, for without him we can do nothing. Who of us will follow a course of selfishness, determined to have our own way, carrying out our own wills, and not submitting ourselves to the will of God, thus hindering the progress of the work of the Lord. Often am I led to ask myself the question, “Lord is it I?” May the Lord forgive wherein I have been out of the way in the past, and grant me his grace that I may so walk in the path of humility that I can be an instrument of doing some little good in the advancement of this truth.
Brethren, earnestly pray for the prosperity of this cause. J. N. LOUGHBOROUGH.
Allegan, Mich., Dec. 5, 1867.

MEETINGS IN WISCONSIN.

By Isaac Sanborn

The good work of the Lord is still onward here in Grant county, Wis. I have now labored in this place four months, in which time I have preached one hundred times, in four different places. My work has drawn out quite a spirit of opposition from a few sectarians. Eld. Ball preached twice against the Sabbath, taking the position that the law of ten commandments was done away. Eld. Bushly, another Methodist minister, took the position that the law was all binding, and that any day of the week was the seventh day, and therefore the Sabbath day. The Lord helped me to review their positions, which resulted in much good. Eld. Bushly then preached a sermon on the immortality of the soul, which the Lord also helped me to review, which resulted in establishing scores of people upon the Bible doctrine that the saints receive immortality at the second coming of Christ and the resurrection of the dead, when those who seek for immortality by patient continuance in well doing, will receive, as the gift of God, eternal life through Jesus Christ. See Rom. vi, 23; ii, 6; 1 Cor. xv, 51–55.
When Eld. Bushly commenced his sermon on immortality, he held in his hand some tracts which he said he had not picked up in the neighborhood, but had sent to the publishing house and got himself. In the afternoon, after I had reviewed him and shown the people that the tracts he quoted from were published by first-day Adventists, he said the tracts bore the name of Mr. Ganyard, who was formerly a first-day Adventist, and had obtained some tracts two or three years ago, and lent them to some of his Methodist neighbors, who are now opposers of the truth; and they had furnished Eld. B. with the tracts which he said he had sent to the office or publishing house for himself. Well has the Lord said of such by Isaiah: "Now go, write it before them in a table, and note it in a book, . . . that this is a rebellious people, LYING children, children that will not hear the law of the Lord." Isa. xxx, 8–10. Again in Isa. xxviii, 15, the Lord says that they have made LIES their refuge, and under falsehood they have hid themselves; but in verse 17 the Lord says, The hail shall sweep away the refuge of lies. These hailstones will fall upon them in the seventh plague of God's wrath. See Rev. xvi, 17–21.
The elder's falsehood concerning the tracts was so glaring that most all the congregation noticed it.
After this, I continued my meetings another week; and last Sabbath, after preaching a sermon from the text in Matt. v, 16, "Let your light so shine before men that they may see your good works, and glorify your Father which is in Heaven," we repaired to the water, cut away the ice, and baptized twenty-seven willing souls in the likeness of Christ's death, that they may now walk in newness of life by keeping all the commandments of God and the faith of Jesus. This makes sixty-five that I have baptized since I commenced meetings here. There are over eighty who are now keeping the Sabbath in this vicinity, where, four months ago, there was not a Sabbath-keeper. I have organized two prayer and social-meeting societies, one numbering fifty-four members, and the other twenty-three, who have put down their names to the following covenant: "We, the undersigned, do hereby associate ourselves together into a prayer and social-meeting society, covenanting together to keep the commandments of God and the faith of Jesus." Others will unite soon. Their meetings are very interesting. Two men, of past religious experience, have been chosen leaders of the meetings. May the Lord help them to be faithful is our prayer. They will have monthly meetings, when all will try to get together in one place for the worship of God.
We have also made arrangements for the organization of a Bible-class in each place of meeting, which will be very interesting to all who can engage in it.
I have sold about seventy-five dollars' worth of publications, and obtained twenty-four subscribers for the Review.
I commenced meetings last evening in Springville, Clayton Co., Iowa, just across the Mississippi river, where Bro. Segraves lives. I can remain here but one week, as I am very much in need of rest, not having rested any for six months. The Lord has, during this time, wonderfully sustained me, for which I praise his great and holy name.
Since writing the foregoing, I have preached eight times in the village of Springville, Clayton Co., Iowa. I did this by the urgent request of Bro. and sister Segraves, who had but recently moved in there. I introduced but two subjects in the main, which were the promises of God and his holy law, with faith in Christ, as the conditions of receiving the promises, if they are strictly lived out in our daily walk and conversation. At the close of the meeting last evening, I took an expression to see how many believed the seventh day to be the Sabbath now binding on the people. About thirty arose. Quite a number of these I expect will soon keep the Sabbath. I think it is an excellent opening for labor, and had I not been so badly worn out by my past labor, I would have stayed a few weeks. If the way should close up for my going to Trempeleau, I shall return to these parts as soon as I rest awhile.
I know of nothing that is likely to stop me from going to Trempeleau, unless a protracted meeting should be started there. Bro. Ingalls will therefore write to me at Johnstown Center at his earliest convenience, and let me know if the way is still open for me to come about the middle of January. I will answer by letter and tell them when I will come and commence meeting.
I held my last meeting with the dear people of God in Waterloo to-night. Our meeting to-night was very large and interesting. Many could not get into the house. Truly have I seen the testimony of the Lord fulfilled in this place by people coming out on the truth and learning in a few weeks what some of us have been years learning. May we not look upon this as a sign that we are drawing near the loud cry of the message? I am now at Bro. Thompson's, at Woodman, where I have stopped to rest over night. I expect to reach home to-day, where I will try to recruit for a few weeks. I hope the brethren and sisters will pray for me that I may be revived and strengthened for further usefulness in his blessed cause, and that a door of utterance may be given me to speak his word.
ISAAC SANBORN.
Woodman, Grant Co., Wis., Dec. 11, 1867.

THOUGHTS ON THE REVELATION.

By John Norton Loughborough

I HAVE this day finished the careful reading of the book with the above title recently issued at the Review Office. If any have not yet supplied themselves with a copy of this work they are depriving themselves of the possession of a valuable treasure. The book is a book not only to read, but to study, a book of reference on this important part of Divine Revelation in which the Lord has promised his blessing upon those who understand, and do the things written in it. Do you lack an understanding of the book, then we say to you secure “Thoughts on the Revelation,” which carefully and critically examines every chapter of the book, and which we do not hesitate to say is the clearest exposition of the Revelation extant. Secure the book at once.
J. N. LOUGHBOROUGH.
Allegan, Mich., Dec. 5, 1867.

From Bro. Johnston.

By Wm. Johnston

Bro. Smith: After four weeks’ absence among the brethren in Trumbull and Ashtabula counties, I arrived at home in good health, for which, I desire to be truly thankful. While among the brethren, I preached every Sabbath—once at Orwell, besides attending their Wednesday evening prayer meetings. Here, our good brother Hutchinson offered me a room and other accommodations if I would move to that part of the country. At Wayne, the brethren received me with open arms and hearts, and treated me with much respect and kindness; and insisted on my staying with them all winter, if possible. Here I preached on three Sabbaths, and one first-day. The good Master was present, to give liberty in speaking, and to refresh our weary spirits.
On last Sabbath we had indeed a precious time. All the brethren and sisters belonging to the church were present, and Bro. Marfield, from Orwell, was also with us. The meeting was continued near three hours. Many prayers were offered up; many testimonies given; till all present were melted down into contrition and tenderness; while tears of joy and gratitude flowed from many eyes. “Bless the Lord, O my soul, and forget not all his benefits.” There were none but Sabbath-keepers present on this occasion.
The second Sabbath I was at this place; we had three or four who expressed their disapprobation, and asked several questions, which I answered to the entire satisfaction of the brethren. I spoke from Gal. vi, 7, 8: “Be not deceived, God is not mocked; for whatsoever a man soweth, that shall he also reap. For he that soweth to the flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.” In speaking of the deception of Satan, I pointed out some few of the popular errors of the present time, and cautioned the congregation against them.
The brethren in Wayne seem to be as much interested in the present truth as any people I have as yet been among. May the Lord preserve them in the unity of the Spirit and bonds of peace until Jesus comes to take his weary followers home. Amen.
Wm. Johnston.
Smithville, O., Nov. 20, 1867.
Continue reading: From Bro. Cottrell.