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Review and Herald, Vol. 24, No. 16.

NATURE AND DESTINY OF MAN
Earlier text: NATURE AND DESTINY OF MAN

Seventh-day Adventists Recognized as Non-combatants.

By John Nevins Andrews

BRO. WHITE: In obedience to the instructions of the Gen. Conf. Committee, I have visited the Provost Marshal General. The accompanying papers will show what I presented to him. These were all copied and placed on file in the department for reference in case any District Marshal shall refer any matter concerning ourselves to the Provost Marshal General. The originals have just been returned to me with an endorsement stating just what is necessary to be done before the District Marshal in case of draft.
The Marshal made no use of the pamphlet entitled "The Draft," but stated that it would be a proper document to present before the District Marshal in proof of the non-combatant views of our people. He further stated that the exemption clause of the enrollment law was not construed by him to mean Quakers merely, but to apply to any religious body who hold non-combatant views. He has issued orders to all the Deputy Marshals in accordance with this construction of the exemption clause.
I understand the proper course for our brethren in case of draft to be summed up in three things:
1. An oath or affirmation before the District Marshal that they are conscientiously opposed to bearing arms.
2. The presentation of the pamphlet entitled "The Draft," as showing the position of our people. To this it would be highly proper to add the certificate of the clerk of the church to which the drafted man belongs, showing (1) that we are a non-combatant people, (2) that the individual is a worthy member of this religious body.
3. It may be proper to introduce the testimony of the drafted man's neighbors, showing that his life has been consistent with this declaration of his faith. I believe that this course of action, which is very plain and simple, will meet the case of all our brethren and will enable them to avail themselves of the provisions of the exemption clause.
J. N. ANDREWS. Washington, D. C., Sept. 1, 1864.
The following are the papers above referred to:
[A]
MICHIGAN MILITARY AGENCY, [On E, near 7th Street North,] WASHINGTON, D. C., Aug. 31st, 1864.
BRIGADIER GENERAL JAS. B. FRY, PROVOST MARSHAL GENERAL:
Sir,—Permit me to ask your special attention to the bearer, Rev. J. N. Andrews a minister of the Religious Organization known and recognized as the "Seventh-day Adventists," a body of Christians, residing in small numbers in each, or nearly all, of the Free States, who "are conscientiously opposed to the bearing of arms, and who are prohibited from doing so, by the rules and articles of faith and practice of such religious denomination."
Rev. J. N. Andrews comes duly accredited as the agent of that organization to ask of you, that the relief contemplated in Section (17) of the Enrollment Act, approved March 3d, 1863, may be extended to each, and every, member of their organization, provided they shall on oath, or affirmation, declare that "they are conscientiously opposed to the bearing of arms, and are prohibited from doing so by the rules and articles of faith, and practice, of their church, and furnish satisfactory evidence that their deportment has been uniformly consistent with such declaration."
Permit me to ask your attention to the endorsement of Austin Blair, Governor of Michigan, on page 9 of the accompanying pamphlet named "The Draft," also to express to you my full confidence in the loyalty and patriotism of the petitioners.
Your obedient servant, J. TUNNICLIFF, JR. Mich. Military Agent.
[B]
WASHINGTON, D. C., Aug. 30th, 1864.
SIR:
I have the honor to present the accompanying Documents, showing that I am the duly accredited representative to the Provost Marshal General, of the religious denomination styled Seventh-day Adventists, a people unanimously loyal and anti-slavery, who because of their views of the ten commandments and of the teaching of the New Testament cannot engage in bloodshed, and who therefore ask that the provisions of the enrollment act of March 3, 1863, and of July 4, 1864, designed to meet such cases, may be applied to themselves.
Respectfully submitted, JOHN N. ANDREWS, Minister of the Gospel. To Brigadier General James B. Fry, Provost Marshal General.
[C]
SEVENTH-DAY ADVENTIST PUBLISHING HOUSE, Battle Creek, Mich., Aug. 22, 1864.
WE, the undersigned, General Conference Executive Committee of the denomination of Christians calling themselves Seventh-day Adventists, hereby empower Eld. John N. Andrews, an accredited minister of our denomination, to act in our behalf in laying before the Provost Marshal General, the sentiments of Seventh-day Adventists in relation to bearing arms and engaging in war.
JOHN N. LOUGHBOROUGH, } General Conference JOHN BYINGTON, } Ex. Committee GEORGE W. AMADON. } of S. D. Adventists.
[D]
NEWFANE, Niag. Co., N. Y., Aug. 15th, 1864. To PROVOST MARSHAL, GEN. FRY:
Dear Sir,—I learn that there is an effort being made by the denomination of Christians calling themselves Seventh-day Adventists to avail themselves of the exemption clause in the enrollment law, which applies to those who are opposed to war from religious and conscientious convictions.
My knowledge of them has been quite limited, but so far as I have known them, I have known them to be thoroughly loyal and upright. I have understood them to be, from conscientious convictions founded upon the ten commandments, opposed to engaging in war, and have also understood that their course has, as far as possible, been in accordance with such convictions. How far the clause in the law referred to, will be construed to go by the department I am not aware, but I am in favor of giving them a fair and impartial hearing, and all their rights under such law being granted to them.
If entitled to such exemption they will be able to show their claims to it. I believe them to be a very conscientious, upright and consistent people, and that their principles and practices have been uniformly in harmony.
Respectfully, BURT VAN HONE. Late M. C. 31st District, N. Y.
[E]
State of New York, 28th District, Office of the Provost Marshal, ROCHESTER, Aug. 24, 1864. BRIG. GEN. JAMES B. FRY, PROVOST MARSHAL GENERAL:
Sir,—I have the honor to introduce Rev. J. N. Andrews of this city, who visits Washington upon business connected with his society. He is known to me as a gentleman of integrity, and any statement he may make can be relied upon.
Very Respectfully, Your Obt. Servant, ROSWELL HART, Captain & Provost Marshal, 28th District, N. Y.
To these the following response was received from the Provost Marshal General:
PRO. MAR. GENL'S. OFFICE, September 1st, 1864.
RESPECTFULLY RETURNED TO REV. J. N. ANDREWS: Members of religious denominations, who have been drawn in the draft, and who establish the fact before the Board of Enrollment that they are conscientiously opposed to the bearing of arms, and are prohibited from so doing by their rules and articles of faith, and that their deportment has been uniformly consistent with their professions, will be assigned to duty in hospitals, or to the care of freedmen, or shall be exempt on payment of $300, to such persons as the Secretary of War may designate. By Command of the Provost Marshal General, THEO. MCMURTRIE, Capt. & A. A. G.

To the Brethren in Michigan.

The Michigan Conference Committee, feeling that some arrangement should be made by which meetings among the churches should be more systematically and regularly held than heretofore, propose, as a matter of experiment, to district the State, putting a certain number of churches into each district as they would most naturally be divided, and assigning a district to the care of some messenger for one quarter. We have accordingly arranged the churches for labor in the following order:
Western District. Colon, Parkville, Otsego, Allegan, Watson, Monterey, Caledonia, Bowne, Lowell, Orleans, Fair Plains, West Plains, and Wright.
Central District. North Liberty and Salem Center, Ind. Burlington, Newton, Hillsdale, Hanover, Jackson, Tompkins, Bunkerhill, Charlotte, Windsor, Oneida, and Convis.
Eastern District. Orange, North Plains, Greenbush, St. Charles, Chesaning, Owasso, Woodhull, Locke, Tyrone, Milford, Shelby, Oakland, Lapeer and Memphis.
A portion of the present quarter of the Conference year has already gone; hence in this quarter, it will be necessary for two or three churches in some instances to meet together, so that the field may all be passed over, and the quarter end at its proper time. Nov. 21, 1864; and as it is advisable, for the same reason, to have this district labor commence with as little delay as possible, the committee take the liberty to appoint the two first meetings in each district as follows: Western District, Joseph Bates, first meeting at Caledonia, Sept. 24, Wright, Oct. 1.
Central District, John Byington, Convis, Sept. 24, Jackson, Oct. 1.
Eastern District, R. J. Lawrence, Milford, Sept. 24, Orange and North Plains, Oct. 1.
The remaining appointments in each district, those who labor in the several districts will arrange to suit themselves, being careful as above stated to so arrange it, that the quarter shall end Nov. 21. We make the above appointments simply to expedite the matter as much as possible.
The committee suggest that soon as tent season closes, Bro. I. D. Van Horn should visit Memphis Lapeer and Oakland. The brethren at Hadley, and Vicksburg, should be visited by the messenger who holds meetings nearest to them.
This arrangment is not designed to exclude the churches from having a visit from any other laborer except the one assigned to their district for any given quarter, but it is that the churches may know what to depend upon, and not become discouraged under the idea that perhaps no one will visit them, and also that they may see that the committee are not wholly unmindful of their wants. but are endeavoring to make arrangments to supply them as well as our available means will permit.
As above stated, the present arrangement is only for one quarter, and is by way of experiment. Now we want both ministers and people to report in regard to the success of these meetings, and how they are pleased with the arrangement, that we may know whether or not to continue it. And we pray that the blessing of God may rest upon all the means used to advance his cause, revive and encourage his people, and prepare them for the soon-coming translation.
U. SMITH, } Mich., JOHN BYINGTON, } Conf., R. J. LAWRENCE, } Com.

Home

HOME.—To build a happy home six things are requisite. Integrity must be the architect, tidiness the upholsterer. It must be warmed by affection, lighted up with cheerfulness; and industry must be the ventilator, renewing the atmosphere and bringing in fresh salubrity day-by-day; while over all, as a protecting canopy and glory, nothing will suffice except the blessing of God.—Sel.

The Freedmen.

By Editor

As those who are conscientiously opposed to bearing arms can be assigned to the care of the freedmen, if they so choose, instead of paying the $300, or going to do duty in the hospitals, any information concerning these freedmen is of interest. The following sketch which we extract from an article in the American Missionary for September, shows in what condition they come into our lines, and gives something of an idea of what is to be done in taking care of them.

"THE CONDITION OF THE ESCAPING FREEDMEN."

"They escape from desolated plantations, they traverse territory gleaned and impoverished by passing and re-passing armies, they fly with little clothing or bedding, they find no homes ready for them, no food or fire or shelter, they are weary and hungry and sick. They do not come, a few scattered individuals or families, that local charity might supply, but they come by hundreds and thousands together. In the aggregate of last year they have poured out a population as large as Connecticut could send out, if all its men, women and children should go forth in one grand exode; and the coming twelve-month bids fair to exceed the past. Surely no stinted or tardy charity can supply such masses.
"The condition in which they come within our lines may be seen in the following extract from a letter of Mr. N. M. Mann, Agent of the Sanitary Commission:
""The return of Sherman's expedition had been anticipated by us all as sure to bring along a crowd of blacks, but no one had formed any idea of the utter destitution, the squalid misery, in which they would come. All the way from Meridian this black river followed in the wake of the army, increased by constant accessions, till, sullen and slow, it wound its way into Vicksburg with four thousand five hundred souls. Following through a country twice ravaged by a devouring host, they had literally nothing left them for subsistence but the remnant left by our troops. Foraging parties scoured the country on either hand, to obtain supplies for the soldiers, but no one brought these people food, and houses and barns pillaged and burnt left nothing for them, save what the hungry soldier could spare.
"Just at dusk the train of contrabands came in. Slowly and sadly they dragged along through the streets. Wagons were loaded with children, whose weary, despairing look will haunt me, I believe, as long as I live. A mother or two in each, trying to sooth the little ones, crying with hunger and fatigue, all clothed in the dirt-colored homespun they always wear, worn to rags and tatters, leaving them in many cases almost naked. Hundreds of them had not rags enough to be decent. As if nature sympathized with them in their misfortunes, the shades of night came on as they passed through the city, and partially screened from the crowd of gazers this saddening, sickening sight'"

Report from the Mich. Tent.

By Dudley Marvin Canright

BRO. WHITE: We closed our lectures at Alma, Sunday, Aug. 28, having stayed just six weeks, and given fifty-three discourses. Considering the thin settlement and the hurrying time of harvest, haying, and threshing, the people turned out well; as our congregation ranged from eighty to two-hundred and fifty. It looked dark and discouraging for a few weeks; but at length the word began to take effect and our hearts were cheered as one after another stepped out on the truth.
On the last day of our meetings, we took a vote on the Sabbath question. There were about two-hundred and fifty present, and two thirds of them voted for the seventh-day Sabbath. When we called a vote for the first-day Sabbath, only two (Methodist ministers) arose; and they had not ventured in to hear until this meeting.
As near as we can learn the result of this tent meeting, about thirty have decided to obey the truth. Among these are several of the first citizens of the community. Bro. Van Horn baptized seventeen while at this place. The interest to hear is increasing; and many good openings have been made for the presentation of the truth. We have scattered a good deal of light and truth here, besides our lectures, having obtained twelve or fifteen subscribers for the Review and several for the Instructor, and sold about $75, worth of books, the profits on which paid about two-thirds of our board bill.
On the whole our hearts are encouraged, as we look over the work which the truth has accomplished in Gratiot county, this summer; and we firmly believe that the hand of God has directed this work.
As we left Alma for St. Johns by way of Ithaca, we could but rejoice that we had to stop at nearly every house for over ten miles to bid some Sabbath-keeper good bye. We find that some have taken hold of the truth at Ithaca since the tent left there. May the Lord bless the brethren and sisters in Gratiot and prepare them for translation when Jesus comes.
Our tent is now pitched in St. John, Clinton Co. As there is much excitement at present about politics, and it is probable that it will increase till election, we fear that we shall not be able to accomplish much. By the Lord's help, we will do what we can. Pray for us.
D. M. CANRIGHT.
St. Johns, Mich.

THE LAW NOT ABOLISHED

By Eld. M. E. Cornell

Interesting Extracts. No. 11.

BY ELD. M. E. CORNELL.

THE LAW NOT ABOLISHED.

WILLIAM TYNDALE, Martyr 1630, comments as follows: "For heaven and earth shall sooner perish, than one jot or tittle of the law should be put out. I come not to destroy the law, but to repair it only—and to teach the true understanding of the law. I do but only wipe away the filthy and rotten glosses wherewith the scribes and the Pharisees have smeared the law and the prophets; and rebuke their damnable living which they have fashioned, not after the law of God but after their own sophistical glosses, feigned to mock out the law of God, and to beguile the whole world, and to lead them in blindness. And that the scribes and Pharisees falsely belie me, how that I go about to destroy the law, and to set the people at a fleshly liberty."—Expositions, pp. 38, 39.

SUM OF THE LAW.

Again Tyndale remarks: "All the whole law which was given to utter our corrupt nature is comprehended in the TEN COMMANDMENTS. And the ten commandments are comprehended in these two, Love God and thy neighbor. And he that loveth his neighbor, in God and Christ, fulfilleth these two; and consequently the ten." "Now if any man, that submitted not himself to keep the commandments, do think that he hath any faith in God, the same man's faith is vain—and is no faith that can justify or be accepted before God." "Now read all the scripture, and see where God sent any man to preach mercy to any, save unto them only that repent, and turn to God with all their hearts to keep his commandments."—Doctrinal Treatises, p. 470.
"For he that loveth not the law and hateth his sin, and hath not professed in his heart to fight against it, and mourneth not to God to take it away and to purge him of it, the same hath no part with Christ."—Ib. p. 301.

ORIGIN OF THE SABBATH.

"The origin of the Sabbath is known to every one that has read the first three verses of the second chapter of Genesis, or learned to repeat the fourth commandment. It did not take its rise, like other sacred days and seasons—with the Jewish system of worship, that was to pass away; nor was it instituted for any ceremonial reason, such as we have seen had place in the case of sacrifices, and of the priestly office, from their earliest appointment. Nay so remote was its nature from any such character as this, that it was originally set apart for the use of beings altogether innocent and holy; for the seventh day was sanctified, or declared more holy than other days, before our first parents were become sinful and lost; when in paradise, where all days were so full of the worship of God, this of the Sabbath was to be distinguished as peculiarly sacred, and to be observed as a continual memorial of his goodness and power displayed in the great work of creation."—Biblical Antiquities, p. 365.
Tyndale remarks that, "God blessed the seventh day; that is, gave it a pre-eminence, that men should rest therein from bodily labor, and learn to know the will of God and his laws, and how to work their works godly all the week after."

PREPARATION FOR THE SABBATH.

"It was usual to make some preparations for the Sabbath toward the close of the sixth day. Mark xv, 42. According to the Jews, it was customary to cease from labor on that day at the time of the evening sacrifice, (3 o'clock P. M.) and from that hour till the sun went down, all busied themselves to get completely ready for the holy season that was at hand. Victuals were prepared, (for there might be no cooking on the Sabbath,) and all things attended to that were needful for orderly and decent appearance, such as washing the face, hands, and feet, trimming the beard, &c, that the day of rest might be entered upon without confusion, and in a manner of reverence and respect. A little before sunset the Sabbath Candle was lighted in each house in token of gladness at the approach of God's day."—Biblical Antiquities, p. 368.

The Atonement.

By Ellet Joseph Waggoner

BY ELD. J. H. WAGGONER.

(Concluded.)

Appendix.

CHRIST, MAHOMET, OR CONFUCIUS?

Those who reject the Bible and the atonement, frequently refer to Mahomet and Confucius as being equally entitled with Christ, if not more than he, to honor and worship.
When I hear persons compare the Koran to the Bible, and place Mahomet on an equality with Christ, I am constrained to think that they have never read the Koran, (perhaps not the Bible,) and have never inquired into the principles of the Divine Government, or sought to find a way to save fallen humanity, and vindicate Divine Justice. I have read the Koran with this thought before me; desiring to find there these great principles and to give it credit for them if found; but I did not find them. And from my reading of it, I should full sooner place the story of "Jack the Giant Killer" on a level with the "American Encyclopedia," than place the Koran on a level with the Bible. We shall all be agreed in regard to the infliction of punishment when it answers the end of justice; and that the Divine Ruler has a perfect right to choose his own instruments to carry out his own purposes; that when nations become grossly immoral he may use the flood, fire, the tornado, the earthquake, or other nations, to effect their overthrow. When all the nations of earth had become corrupt, it became necessary to choose one family and plant them a separate people, and remove or destroy idolatry from their land, to acquaint them with the truth, and to preserve a genealogy that the world might be assured that the promises and prophecies were fulfilled in Messiah. As God overthrew the enraged Egyptians in mercy to his people, so the nations of Canaan, low sunken in idolatry and sensuality, were exterminated in mercy to the race, to unfold the doctrines and facts of the Messiah's future kingdom. We see the wisdom of God in the Levitical law, for the gradual development of the great plan of salvation, both to make it plain to human reason, and to impress it deeply on the human heart. The Bible reveals the faults of God's people, but does not justify them. It teaches love, kindness, good-will, humility, self-denial, purity, and all that is "lovely and of good report" in the human character: while it offers the only means to raise and restore the erring to the favor of a just Creator. It offers only joys that are pure, free from vanity and corruption; free from all that is low and sensual. The Koran, on the contrary, leads to hatred, to violence, to bloodshed, without even an effort to make this a mere element or necessity of a plan to eventuate in redemption: it presents the hope of power here, and of lustful gratification hereafter; the hope of overthrowing their enemies here as the best means of enjoying a plurality of wives in paradise! Not one principle of justice to be gained—not one attribute of God honored and glorified. Truly, he must be ignorant or depraved (or both) who compares the Koran to the Bible; and that this is often done I take as an evidence of the perverseness of humanity.
Bishop Sherlock made the following just comparison: "Go to your Natural Religion: lay before her Mahomet and his disciples arrayed in armor and in blood, riding in triumph over the spoils of thousands and ten thousands who fell by his victorious sword. Show her the cities which he set in flames, the countries which he ravaged and destroyed, and the miserable distress of all the inhabitants of the earth. When she has viewed him in this scene, carry her into his retirements, show her the prophet's chamber, his concubines and wives, and let her see his adulteries, and hear him allege revelation, and his divine commission, to justify his lusts and his oppressions. When she is tired with this prospect, then show her the blessed Jesus, humble and meek, doing good to all the sons of men, patiently instructing the ignorant and the perverse. Let her see him in his most retired privacies; let her follow him to the mount, and hear his devotions and supplications to God. Carry her to his table, to view his poor fare, and hear his heavenly discourse. Let her see him injured, but not provoked. Let her attend him to the tribunal, and consider the patience with which he endured the scoffs and reproaches of his enemies. Lead her to his cross, and let her view him in the agonies of death, and hear his last prayer for his persecutors: 'Father forgive them, for they know not what they do.' When natural religion has viewed them both, ask which is the prophet of God? But her answer we have already had: when she saw part of this scene through the eyes of the Centurion who attended him at the cross; by him she said, 'Truly, this is the Son of God.'"
Confucius is doubtless entitled to more respect than Mahomet; there being no evidence, to my mind, that he was an impostor; for he was not a religious leader. And therefore they who put him forth as a rival to Christ are no more entitled to credit than the devotees or apologists of Mahomet. All that is known of Confucius is by Chinese tradition, which will not seem entitled to any great credit to those in any wise acquainted with the Chinese character. Holding that all beyond their own borders are barbarians, they shut themselves up in their ignorance and self-conceit; and from the divine titles and honors paid to their rulers we may readily and justly conclude that the memory of "the Teacher," as they term Confucius, has not suffered in their hands. They never speak of their rulers without using the most extravagant language; and if their emperor is sick he can have nothing less than a "celestial disease!" Their literature is generally considered below mediocrity; their educational systems tax the memory rather than the judgment; how then shall we arrive at a certainty as to the real merits of Confucius?
As a specimen of their literature, take the following: "The great extreme is merely the immaterial principle. It is not an independent separate existence; it is found in the male and female principles of nature, in the five elements, in all things: it is merely an immaterial principle, and because of its extending to the extreme limit, is therefore called the great extreme. . . . .
"The great extreme is simply the extreme point, beyond which one cannot go; that which is most elevated, most mysterious, most subtle, and most divine, beyond which there is no passing. . . . . It is the immaterial principle of the two powers, the four forms and the eight changes of Nature; we cannot say that it does not exist, and yet no form or corporiety can be ascribed to it. From this point is produced the one male and the one female principle in nature, which are called the dual powers; the four forms and eight changes also proceed from this, all according to a certain natural order, irrespective of human strength in its arrangement. But from the time of Confucius no one has been able to get hold of this idea." Chinese Repository, Vol. 13.
If this were a specimen of Confucius' philosophy, (which it probably is not) we could not wonder that A. J. Davis should put him in "the Pantheon;" for the above resembles the philosophy of Davis enough to have been written by his twin brother!
The "Middle Kingdom," a History of the Chinese Empire, contains the following statement:
"The remarks of Confucius upon religious subjects were very few; he never taught the duty of man to any higher power than the head of the State or family, though he supposed himself commissioned by Heaven to restore the doctrines and usages of the ancient kings. He admitted that he did not understand much about the gods; that they were beyond and above the comprehension of man, and that the obligations of man lay rather in doing his duty to his relatives and society, than in worshiping spirits unknown." Vol. ii, p 236.
This is quite as good as we could expect from a heathen politician; but that Reformers, who acknowledge moral relations and moral obligation, should quote him as an oracle, or place him on a level with Christ, and his teachings on a level with the morality of the Bible, is strange indeed. The gospel alone shows how God may be just and the justifier of him that believeth in Jesus; it alone shows the true relative importance of love to God and love to our fellow men; it alone proclaims, "Glory to God in the highest: on earth peace and good will to men."

Report from Bro. Byington.

By John Byington

Bro. White: Since I wrote last, I have met with the churches as follows:
July 9th, we had an interesting meeting with the church in Burlington. Bro. H. Miller was appointed elder, to fill the place of Bro. J. Morton, who had removed.
The 16th, we were with the church in Convis. Three were added to the church, and the ordinances were adiministered.
The 23d, met with the church in Newton. The weather being very warm there were but few at meeting. They have an interesting sabbath school there.
The 30th, and 31st, met with the church in Parkville. Many of our brethren have removed from this place, but the number was larger on the Sabbath than we expected. I believe all were encouraged. We had an attentive congregation at Vicksburg on first-day evening, and felt freedom in presenting the truth.
August 6th, and 7th, met with the church in Charlotte, at the Allen school-house. The house was full, and our meetings were interesting. Three united with the church, and the Lord's supper was administered. Quite a number from this church attended the last Conference at Battle Creek, and were much benefited. Some of the sisters laid aside their hoops, and one brother his tobacco. The example of others was a help to them.
The 13th, we were at Windsor, at the Potter school house, which was filled at an early hour with brethren from the Windsor, Charlotte, and Oneida churches. I believe all felt it was good to be there. Three were baptized.
Sabbath 20th, and the following Sabbath, we were with the church in Salem, Indiana. We had eight meetings in all, and one sixteen miles east in the vicinity of Bro. Crane. The church in Salem are united and doing well. Two were baptized and added to the church.
Sabbath Sept. 3rd, we were with the church in Colon. Brethren from Parkville and Vicksburg, were present. Brethren in these churches live very much scattered; they have no Sabbath-school. We had one meeting with our dear Bro. Strickland and family, and a few others, at Burr Oak. I would that all felt the interest in the salvation of their children that this brother does. If so they would bring them to meeting unless there were some hinderances that could not be overcome.
Our dear Bro. and sister Shellhouse are firm in the faith, and wish to be remembered to Bro. Bates, and other brethren that have labored with them.
John ByingTon.
Battle Creek, Mich. Sept. 8, 1864.

Seven Reasons why I Desire the Kingdom of Christ to Come.

I DESIRE the kingdom of Christ to come soon:
1. Because earthly governments often rise in iniquity, flourish by fraud, stealth, robbery, and war, and fall to rise no more. The kingdom of Christ will be established in righteousness; mercy and truth shall meet together, righteousness and peace shall kiss each other within it, and it shall remain FOREVER.
2. Because here we must needs submit to unjust laws, but more frequently to the unjust administration of law. The law of Christ's kingdom will be established in righteousness, administered in justice, and will be the law of peace. Not to punish the disobedient, for all will be obedient. Not to restrain the vicious, for purity and holiness will be possessed by each subject of that kingdom. Its law will never be violated, for the outbreathings of every heart shall bless it.
3. Because the most vicious of men are often called to sit upon earthly thrones and exercise authority; and if perchance a good man is called to a kingdom he soon dies, and a worse one is called to reign in his stead. Christ will be the sovereign of His own kingdom, who is the Prince of peace, the King of glory. All other kings have been mortal; He hath immortality. His throne will never be vacant; He will reign upon it forever.
4. Because here the rich often grind the faces of the poor, and exact dishonest gain from them. In Christ's kingdom all will share alike in its wealth and glory. The saint shall be heir of "all things." "The kingdom and dominion, and the greatness of the kingdom under the whole heaven," shall be his everlasting portion.
5. Because temporal kingdoms are established upon the sin-blighted territory of the present earth. Brambles and thorns, quagmires and miasma, mortality and grim death himself are written on it with the very finger of God's curse. The kingdom of Christ will be established in the new earth, blooming in unsullied beauty. The stain of sin's curse will be wiped off from it. Evergreen herbage will adorn its extended plains and blooming vales. The tabernacle of God will crown the holy hill of Zion, and immortality permeate every atom of it. Earth is a wilderness. Paradise will be home.
6. Because death has snatched my loved ones and laid them in his narrow charnel house. In Christ's kingdom I shall receive them again, restored in immortal beauty and vigor. I shall then clasp them again in my arms and press upon them the tender caress of love. I long to be there.
7. Because I am now away from my Saviour. By faith alone I see him who is now invisible. Then I shall see the "King in His beauty." I shall behold the star-gemmed brow of the King of glory. I shall gaze on the sun-lighted beauty that beams from His countenance. I shall measure the inexhaustible depths of His love. I shall sit with Him at the nuptial table of immortal union and undecaying love.—Exchange.

Self-Examination.

By C. M. Willis

SAVIOUR, when e'er I search my heart, What do I see imprinted there? Idols from which I'm loth to part, The tempter, and his fatal snare.
I see the world, its hopes and fears, Its filthy lusts, its fatal pride: I shun the path that's marked with tears, Though trod by Jesus, crucified.
My thoughts on earthly objects rove, The will for good avails me not; The Saviour, I profess to love, By me, alas, is oft forgot.
O wretched being that I am! Who shall deliver from this death? And quicken this poor dying frame, Or fill my heart with living faith?
'Tis heavenly grace, and that alone, Can cleanse me from this state of sin: Redeeming love can now alone, And make my guilty conscience clean.
Dear Saviour, all my steps direct, And all these earthly lusts remove; Thine image let my heart reflect, The image of thy dying love.
Helpless and weak, O Lord, I stand, Help me my mission to fulfill; A vessel in the potter's hand, O mould me to my Master's will.
Then when thou knockest I will hear, And ope the door and let thee in: Thou'lt see thine own blest image there, And then a willing guest remain.
C. M. WILLIS.
Charlotte, Mich.

Infidel Writers

INFIDEL WRITERS.—We have had writers of that description who made some noise in their day. At present they repose in lasting oblivion. Who born within the last forty years, has read one word of Collins, and Toland, and Chubb, and Morgan, and that whole race that called themselves Freethinkers? Who now reads Bolingbroke? Who ever read him through? Ask the booksellers in London what has become of all those lights of the world. In as few years their few successors will go to the family vault of "all the Capulets." Because half a dozen grasshoppers under a fern make the field ring with their importunate chink, while thousands of great cattle, reposing beneath the shadow of the British oak, chew the cud and are silent, pray do not imagine that those who make the noise are the only inhabitants of the field; that of course, they are many in number; or, that after all, they are other than the little, shriveled, meagre, hopping, though loud and troublesome, insects of the hour.—Edmund Burke's Reflections on the Revolution in France.

L. G. BOSTWICK

By L. G. Bostwick

From Bro. Bostwick.

BRO. WHITE: The truths of the third message we believe are still onward. The Quarterly Meeting at San Prairie was good. The people seem to have a determination to go with the people of God and thus walk in that light that was sown for the righteous. Bro. Wm. Russel was with us at this meeting and admonished us of the importance of walking circumspectly.
Since the close of that meeting I have been holding metings at Rush Creek, Crawford Co., Wis. In consequence of the excitement about the draft, it has been hard to get up an interest. Together with this excitement, there was a great deal of prejudice by some who seemingly were more wedded to a creed than to the word of God.
I am now in the midst of the Sabbath question: and there seems to be an inquiry among the people whether these things are so. I have got four subscribers for the Review; and two for the Instructor.
Pray for me.

L. G. BOSTWICK

Rush Creek, Wis.

God's Grace Sufficient.

By E. M. PRENTISS

PAUL was severely buffeted, and in his agony made three fervent applications to the Lord that his peculiar suffering might be removed, or in his own words, "might depart from him." God's wisdom permits his affliction to remain—perhaps to teach him lessons in humility and trust, but answers, "My grace is sufficient for thee." Paul felt that it was sufficient, and in the midst of distresses, rejoiced with a joy unspeakable.
This gracious promise is of general application to all who suffer for Christ's sake—not alone to those who have suffered in past ages, nor yet is it reserved for some future emergency; but now, in our time of great need, when in our own weakness our hearts would be failing us through fear, does the Lord manifest himself full of grace and truth. Art thou afflicted, tempted and tried, or reviled, persecuted, oppressed, then the promise is to you. The Lord will overshadow and defend you.
If perils threaten, and in weariness thou wander, remember that the promise of grace cannot fail and if we apply earnestly as did St. Paul, it will be sufficient for us. It will not only serve to sustain us, but our sufferings will be so sanctified by it that they will become powerful instruments of our happiness and we be enabled to glory in tribulation also. We should not ask him to remove our trials, he does not pledge to do this, but we shall not sink under them; our enemies will rise up, but shall not prevail against us. Oh blessed assurance!
It seems to me that the apostle was brought into a blessed state of subjection to God, when he could say, "Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake;" and this may be the happy enjoyment of every believer. To attain this blest experience we should not shrink from trials, but rather welcome them as a means of grace; and as our own strength fails under them, God will support by his most powerful influence, and we shall find it fully able to thoroughly furnish us unto every good word and work.
E. M. PRENTISS.
North Parma, N. Y.
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