Earlier text: Lovest Thou MeLessons for Bible Students.
The Cleansing of the Sanctuary.
(PROPHECY OF DANIEL, PP. 75–85.) 1. By whom was the ministration in the earthly sanctuary, performed? 2. What was the act preparatory to the commencement of the ministration in that earthly tabernacle? 3. How does Paul sum up the entire work of the priests in the two holy places? 4. How is the ministration of the earthly sanctuary thus presented before us? 5. What was the first of these? 7. What may thus be said of each of the two holy places? 8. In how many apartments was the glory of the God of Israel manifested? 9. What did the priests do in the first apartment? 10. What did the person do that had sinned? 11. He laid his hand upon the victim to denote what? 12. What was then done to the victim? 13. What was done with his blood so shed? 14. This ministration went on through the year; what was the result of it? 15. On what day and month was the ministration changed from the holy place to the most holy? 16. With what did the high priest enter into the holiest? 17. What did he then receive of the children of Israel? 18. What was his first act with these goats? 19. What did he next proceed to do? 20. For how many purposes was this blood offered? 21. What were these purposes? 22. In Leviticus xvi, we read several important facts: first, what was done on 10th day of the seventh month? p. 78, last paragraph. 23. What was offered in the most holy place? 24. What was cleansed on that day from the sins of the people? 25. The high priest having by blood removed the sins of the people from the sanctuary, where did he bear them? 26. What stood at the door of the sanctuary as the high priest came out? 27. Having come to the door of the sanctuary, what did the priest do with the sins which he bore out? 28. The scape-goat having thus received the iniquities of the children of Israel, what was done with him? 29. What was thus done to the earthly sanctuary? 30. Of what was this ministration an example and shadow? 31. In Heb. viii, 1–6, &c., are some facts stated, worthy of careful attention; first, where is the priesthood of this dispensation? 32. Of what is our High Priest the minister? 33. What is said of the offering of our high priest, and where does he make it? 34. Was Christ a priest when upon earth? 35. What did the ministry of the priests in the earthly tabernacle shadow forth? 36. What was the entire typical service? 37. Who is the minister of the good things thus shadowed forth? 38. At the close of the typical services, who came? 39. What is the dividing point between the two dispensations? and why? 40. What was laid on Jesus and what did he bear in his own body on the tree? 41. For what was he raised from the dead? 42. For what has he ascended into Heaven? 43. What is contended by some in reference to Christ's ministering in both apartments of the heavenly sanctuary? p. 81, top, 44. The anointing of the most holy in Dan. ix, 24, is often urged as what? 45. But when the most holy was anointed, what was anointed with it? 46. And after this anointing, where did the ministration begin? 47. And of what was this order the example? 49. As far as the idea of sitting is concerned, how would it be equally proper to represent him? 50. How is Christ represented, even when coming in the clouds of heaven? 51. Can he not then be at the Father's right hand in both the holy places? 52. Where have we direct testimony on this point? 53. The word sanctuary being there in the plural what does it signify? 54. If our Lord does not then minister in both the holy places, what becomes of Paul's language? 55. What other texts have been urged to prove that Christ ministers only in the most holy place? 56. Is the word rendered holiest in these texts, singular or plural? 57. Being in the plural, and signifying holy places, what becomes of the objection based upon them? 58. What did the beloved disciple behold in vision at Patmos? p. 83, second paragraph. 59. A door was opened in Heaven; what door was this and why? 60. What shows it to have been the door of the first apartment? 61. What did he see before the throne? 62. In the earthly tabernacle where were the golden candlestick, and altar of incense placed? 64. What shows that Isaiah had a view of the heavenly tabernacle, and not the temple at Jerusalem? 65. In the visions of John and Isaiah, what is evident? 66. In the shadow was each part of the work many times repeated? 67. How is it in the substance? 68. How long, then, must our Lord continue his ministration in the first apartment? "I trust in Christ's Righteousness."
By R. F. Cottrell
WHEN we talk of keeping the commandments of God, that we may have right to the tree of life, and especially, when we press the claims of the fourth commandment, we often hear this reply: "I trust in the righteousness of Christ, for present and eternal salvation," thus intimating that we do not trust in Christ, but in our own works for salvation. If we take the word for our guide, there is a perfect harmony between the commandments of God and the faith of Jesus; consequently, while we rely solely upon Christ for justification from our "sins that are past," we can at the same time keep the commandments that we may have right to the tree of life. Now, this trusting in Christ's righteousness for pardon for having broken the Sabbath in the past, and also to excuse us for our deliberate intention to continue to break it in the future, is a vain trust indeed, unless it will apply equally as well to the keeping of the other commandments. If this is a good argument to set aside the claims of one of God's commandments, it will apply just as well to the others. Let us try it. You see that wicked man—the profaner of God's name, liar, adulterer, and thief. Perhaps you befriend him by lifting him out of the gutter, and after having warmed him by your fire and refreshed him at your board, and he seems restored to his right mind, you think it a favorable opportunity to impress his mind, with the necessity of reforming his life—of keeping the commandments of God, which he has been breaking, in order that he may be saved. He replies, "I trust in Christ's righteousness for salvation. If I am saved at all, it will be all of grace, free, unmerited grace." This you would not dispute; but perhaps you would ask him if he intended to continue in sin that grace might abound toward him. The argument does not hold good. This excuse for breaking the commandments of God, is not a valid one. The thief must break off from his stealing and keep the eighth commandment, if he will have God's favor and be saved. His trusting in Christ's righteousness will be in vain, unless he obeys Christ, repents of his sins and reforms his life. Oh, how uncharitable! to compare us Christians to thieves! He that steals from man is a thief. And is there not such a thing as robbing God? Every day in the week is his; but he has graciously given man six days, in which to provide for his own wants, but has reserved the seventh to himself. What name shall be given to the act of "taking without liberty" the time that God has expressly reserved to himself, and appropriating it to our own secular and selfish purposes? Report from Bro. Brinkerhoff.
By Wm. H. Brinkerhoff
BRO. WHITE: Through the blessings of our heavenly Father my health is getting quite good, so much so, that I can labor most of the time, and I trust that I am thankful for it, and also trying to use all the strength given me in the service of God. Though I have not many talents yet I now feel that I do not want to bury what I have, but use them in the third angel's message. On the tenth and eleventh of October, I attended the Fairview quarterly meeting. There was a good attendance of brethren from the churches around and although I had seen more freedom and activity at this place at other meetings, yet there was a firm determination to live out the truth and go through to the kingdom. On the eleventh Bro. Snook baptized one. On the 14th I started for the Laporte quarterly meeting. The weather was so cold and stormy that but few of the brethren from other churches could attend. We here formed many happy acquaintances and hope our meeting together may result in much good. The Brn. are busily engaged in working on their meetinghouse and will soon have it comfortable for winter. We here found some things among a few of the brethren and sisters that will keep them on the back ground unless they speedily lay aside every weight and the sin which doth so easily beset them. We would recommend the brethren to become more acquainted with the "Testimony for the Church," to read Dr. Jackson's articles in the Review again, pray earnestly to God to help them live out the truth, and they will become free indeed. There is now a better interest to hear the truth in Laporte than at any time since the tent was there, and we think a course of lectures would do much good. We gave eight lectures and had good freedom, for which we praise the Lord. Oct. 23d, started for Waterloo, traveled all the way through a severe snow storm in an open wagon; and as we were not very warmly clothed suffered much. Here we found the brethren though few in numbers yet striving earnestly for the kingdom. We enjoyed a happy time with them and felt much blessed in presenting the solemn truths that are to prepare God's dear people for the kingdom. We spoke five times, and on first-day Oct. 26, the church entered into a more thorough organization, and adopted the plan of Systematic Benevolence. On Monday we started for our home feeling that this is a world of parting, but looking for the time when we shall meet to part no more. On the evening of Oct. 31, we went to Clarence where we found Bro. Snook engaged in giving a course of lectures in the Presbyterian meeting-house. The interest to hear is pretty good, considering the cold and stormy weather we have had. We shall remain here some time. Pray for us. Sabbath Meditations No. 3.
By J. Clarke
“COME, my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself as it were for a little moment, until the indignation be overpast.” “For behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity; the earth also shall disclose her blood, and shall no more cover her slain.” Earth shall disclose her blood, and no more cover her slain. When?197 Certainly this must refer to the scenes connected with the resurrection and final judgment. And living as we do at this time of peril, looking for the soon coming of the Saviour, and the fearful events to precede that glorious advent, oh, how comforting this invitation to seclude ourselves (in a sense), and shut the doors about us. How can this be done? Shall we banish ourselves from society, and like the cowled monk retire to the cloister? Far from this. Says Jesus, “When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly.” An example of this is presented in the person of Jesus Christ, who often sought the lonely mountain groves, where he might commune with God. Often by night did he resort to lonely, solitary places, there to meditate and pray; and strengthened by such exercises, he came forth to instruct the multitudes who thronged to hear his eloquent words. Meditation and prayer fitted him to wield an influence holy and powerful. Should Jesus find meditation and prayer necessary as an aid to his usefulness, and shall his lowly followers do less? Shall we aspire to usefulness, to heavenly-mindedness, to holiness, and shall we not pay the price? Can we rise to those heights of consecration, and still the mind be a thoroughfare of worldly thoughts and plans? Shut thy doors about thee. Oh, sweet place of retirement! sweet hours alone with God! whether this seclusion is the desert, the forest, or in the peaceful mind stayed upon God. Says the Psalmist, “He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty.” How shall we shut the doors about us? By meditation and reflection upon holy themes, open thy soul to the influence of the good Spirit, and hold sweet intercourse with God. It will strengthen thee, comfort thee, sustain, and sweetly control thee. How privileged was Moses, the man of God, shut in with God for forty days, and yet another forty days, until his face shone. We must not meditate so little, and so seldom, but longer and more frequently: sit as present before the Lord, until his image is impressed upon the soul. As you sit and calmly wait till the faithful light impresses your picture upon the metallic plate of the artist, so in meditation and communion with God, does his image impress itself upon the soul. Then sit until the likeness is good. Long ago this image was impressed upon the mind of our great parent, Adam; but 6000 years of sin and suffering, and unsanctified affections, have almost obliterated this picture from the soul. Often have our parents in the long line of our ancestry from Adam, cursed God in their hearts, and we feel the effects of their iniquities. How shall we recover the loss? Often let us seek the place of meditation, and there commune with God, and there hold our minds in that glorious light, until Jesus is formed within us the hope of glory. Oh, how lovely is that likeness! embellishing all that is lovely and beautiful, purifying as much as it charms, arming modesty with strength, softening the sterner aspect of man, while it clothes virtue with God-like courage. Often let us linger with Moses in the wilderness of Sinai, or with Jesus in the mount of Olives, or in Gethsemane. Can we leave such blessed places? The Atonement—Part II.
By J. H. W.
I HAVE now examined the principles of God's government upon which, of necessity, the atonement must be based; and I have examined the nature of the offering made for man's redemption. That "Christ died," there can be no doubt, except with those who prefer their own theories to the plain testimony of the word of God. That in his death he suffered the penalty of the law, I see no chance for dispute, except with those who would deny that "the wages of sin is death." That he died for "the world,"—"for all," is expressly declared; and of the sufficiency of the offering there can be no doubt, admitting the scriptural declarations concerning the death of him who was the Word, who "was in the beginning," "with the Father." According to the most commonly received views these points about exhaust the subject; it being taken for granted that the death of Christ and the atonement are the same thing. While I firmly hold to the vicariousness of the death of Christ, I have avoided the term "vicarious atonement." True, that which is done for another is considered as vicarious: and as Christ makes the atonement for others, not for himself, it may be called vicarious. But the word vicarious is mostly used in a stricter sense, as of substitution; as that Christ does for us precisely what the law requires of us. The law requires the life of the transgressor, and Christ died for us; therefore his death was strictly vicarious. But the atonement is the work of a priest, and is not embraced within the requirement of the sinner; for it is something entirely beyond the limit of the sinner's action. A sinner may die for his own sins, and thereby meet the demand of justice; but he is then lost, and we cannot say any atonement is made for him. The action of the priest is not in the sinner's stead, for it is beyond that which the sinner was required or expected to do; and in this restricted sense it is not vicarious, as was the death of Christ. By this it is seen that there is a clear distinction between the death of Christ and the atonement, and as long as this distinction is lost sight of, so long will the term "vicarious atonement" convey a wrong impression to the mind. Many diverse views of the atonement exist; and there are many whose views are vague and undefined; and I think both confusion and error grow out of a disregard of this distinction more than of any other cause. We have seen that when a man brought an offering, he was required to lay his hand upon its head; if the people had sinned, the elders of the congregation were required to lay their hands upon the head of the offering; but in every case the priest made an atonement. See Lev. iv, 20, 26, 31, 35; v, 6, 10, 16, 18; vi, 7; xvi, 30, 32, and others. "When a ruler hath sinned . . . he shall bring his offering, a kid of the goats, a male without blemish; and he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt offering before the Lord; it is a sin offering. . . . And the priest shall make an atonement for him." Lev. iv, 22-26. Three things in this work we notice in their order: 1. He shall lay his hand upon the head of the offering. 2. He shall kill it. 3. The priest shall make an atonement. Here it is plainly seen that the killing of the offering and making the atonement are distinct and separate acts; and we shall find that in every case where a sin offering was brought to the priest he took the blood to make an atonement, according to the word of the Lord: "For the life of the flesh is in the blood; and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul." Lev. xvii, 11. Passing over many instances of the use of the word, I turn to Lev. xvi, to the prescribed order on the day of atonement, which specially typified the work of our High Priest and Saviour. On the tenth day of the seventh month the high priest made an atonement for all the people. The Lord fixed it as a statute "to make an atonement for the children of Israel, for all their sins once a year." Verses 29, 34. First, he made an atonement for himself and for his house, that he might appear at least before God when he stood for the people. But this first act did not typify anything in the work of Christ, for Paul says he was separate from sinners, and therefore need not offer for himself. Heb. vii, 26, 27. As the high priest entered the most holy place on the day of atonement, it will be necessary to take a brief view of the sanctuary to understand this work. The book of Exodus, commencing with chapter xxv, contains an order from the Lord to make him a sanctuary, with a full description thereof, together with the formula for anointing the priests and inducting them into their office. The sanctuary was an oblong building, divided into two parts; the first room was called the holy, which was entered by a door or vail on the east side. The second part was called the most holy, which had no outside entrance, but was entered by a door or vail at the back or west end of the holy, called "the second vail." The articles made and placed in the sanctuary were an ark of wood overlaid with gold, a mercy-seat, which was the cover of the ark. On the mercy-seat were made two cherubim of gold, their wings shadowing the mercy-seat. In the ark were placed the testimony, or tables of stone, containing the ten commandments. See Ex. xxv, 16-21; xxxi, 18; 1 Kings viii, 9. The ark was put in the most holy place of the sanctuary, and was the only article put therein. In the holy place, or first room, were the table of show-bread, the golden candlesticks, and the altar of incense. When the command was given to make the sanctuary, the object was stated by the Lord, that he might dwell among them. A holy dwelling-place, or dwelling-place of the Lord, is given as the signification of the word sanctuary. In accordance with this design, the Lord said he would meet with the high priest above the mercy-seat, between the wings of the cherubim, there to commune with him of all things that he would give him in commandment unto the children of Israel. Ex. xxv, 22. But by other scriptures we learn that he would meet with them in the most holy place only once a year; to wit., on the tenth day of the seventh month, which was the day of atonement. He promised also to meet with them at the door of the tabernacle of the congregation, or holy place, where there was a continual or daily offering. Ex. xxix, 42, 43; Heb. ix, 6, 7. Let it be borne in mind that although the glory of God was to abide in the sanctuary, it was manifested only in two places, as specified, at the door of the holy, where the table and candlesticks were set; and in the most holy, above the ark, over the wings of the cherubim. Sometimes the glory of God filled the whole sanctuary; but when that was the case, the priests could not go in to minister. See Ex. xl, 34, 35; 1 Kings viii, 10, 11; 2 Chron. v, 13, 14; vii, 1, 2. These few facts are sufficient to guide us in our examination of the atonement; and I would request the reader to examine them with care, and get them all well fixed in the mind. Plain Preaching.
By C. A. Osgood
God has given us his word to be our guide and comfort; to warn us of danger, and show us the way to Heaven. It is called a revelation, because in it he reveals his will to mankind. He does not seek by employing words, adapted to the comprehension of the learned alone, to conceal his truth from the rest of the world, but he makes use of language easy to be understood by the young and ignorant. This is true with regard to the Hebrew and Greek of the Old and New Testaments. And this is true of the common English version to a great extent. Some commentators, by the bigness of their style, instead of explaining the scripture, make it obscure. Fleetwood's "Life of Christ," is a sort of New Testament got up in the style of the learned, but it is not half so well fitted for the instruction of the common people as the real one. Isaiah was commanded to show the people of Israel their sins. This he could not do unless he spoke in a manner that they could understand. The Saviour, in his preaching, made use of language familiar to the people, and his parables were drawn from the common scenes and circumstances of life. And it is true that "the common people heard him gladly." Peter, on the day of Pentecost, very plainly and pointedly told the people of their guilt in rejecting and crucifying the Saviour, and simply told them what they must do to be saved. The apostles were very plain preachers. They told the story of Jesus and the resurrection. They adapted their discourses to the condition and wants of their hearers. When they preached to the Jews, they reasoned from the Old Testament, to show that Jesus was the one anointed of God, foretold by the prophets. When they addressed the Gentiles they labored to show them the folly of worshiping idols, and exhorted them to repent. Paul "used great plainness of speech" in preaching. He says, "By manifestation of the truth we commend ourselves to every man's conscience in the sight of God." To manifest is to bring out the light, not to hide. Ministers commend themselves to men's consciences198 only when they bring the light of truth to bear upon them. Again Paul says, "I had rather speak five words with my understanding (so as to be understood) that I might teach others also, than ten thousand words in an unknown tongue." Why so? Because if he spoke in an unknown tongue, he would not be understood, and the hearers would not be instructed. Now there is in these days a dialect used in books, and frequently by public speakers, not much in the ordinary conversation of the common people, which by the multitude is but little better understood than a foreign language. We are now living in a grand and awful period of the world. The day of the Lord hasteth greatly. A great work is to be done, and done quickly. The world is to be warned of its doom, and a people prepared to stand when Jesus shall appear. Truth preached and printed is the instrument by which these things are to be done. The third message commences thus: "If any man worship the beast," &c. A message sent forth and addressed to "any man," ought to be proclaimed in the simplest, clearest manner possible, so that "any man," young or old, foolish or wise, ignorant or learned, may easily comprehend it; and so it will be when the loud voice goes forth. It is to be feared, however, that some preachers of this message preach to a considerable extent in the learned dialect, and were they, after giving a discourse, to ask many of their hearers, Did you understand what you heard? they would be compelled to answer, No, sir; it was very little I could understand. Should it not be a cause of sorrow to such preachers that the truth they preach is not understood, and of course not obeyed, because presented in a style not fitted to the wants of their hearers? The minister is to study to be a workman that needs not be ashamed. A tailor that cannot make a garment to fit his customer, may well be ashamed, and needs to learn his trade again. So also the teacher who cannot make his pupils understand what he is teaching. He who teaches present truth should be ashamed if he does not present it in a manner to be understood. He needs to study simplicity of speech, that he may commend himself to every man's conscience. This high-fangled form of expression so much in use, is a hindrance to the success of truth. A few highly-educated communities might understand it; but to a large part of the inhabitants of the United States and Canada it is but little better than a barbarian language. Those who preach this message need like Paul to "use great plainness of speech." Some, too, who write for the Review have adopted this style, so that their usefulness is much hindered; and even some writers in the Instructor have fallen into the same error. May the Lord give us all grace, and wisdom, and a willingness so to study and labor as to attain to the highest usefulness. Yes, that by and by the Master may say to each of us, Well done, good and faithful servant. Love, the Fulfilling of the Law.
By Elias Styles
Among all the qualifications necessary to prepare us for happiness in any world or sphere of being, love is pre-eminent. It is the great and fundamental principle of the law of God, in this or any other sphere. It is the fulfilling of the law, and comprehends in substance all that is enjoined in scripture. It is easy to see how this love going forth supremely and continually in active exercise toward God, and comprehending in its wide and warm embrace all intelligent beings, with an affection as sincere and ardent as that which seeks its own good will lay the foundation of true and substantial bliss and make each one the promoter, as well as the recipient, of happiness. Though it may not now be known what our full enjoyment may be, still we know that our happiness will be complete; we know that this perfect love to God and man will unite all hearts as one and gather them harmoniously around the throne of Jehovah to pay their devotion and rejoice in others' good, and to perform any service God may require, or circumstances demand. Love, then, must be an essential element in bringing us with the many sons and daughters of Adam to share in the blessings which God has promised to the faithful. Oh! yes, that perfect love to our kind heavenly Father will drive away all fears. The command which enjoins it came from the lips of him who spake from the summit of Sinai. But where love is wanting there must be alienation, variance, hatred, and every evil work. Hence God in great kindness, sent his Son to die for us; and this, with the renewing of his Spirit and the power of his truth, giving signs by which we may know that we have it, should beget within us a hungering and thirsting for undying love. But love stands not alone. It is not inactive, but it bears fruit unto eternal life. We need more of it. We should have more of it toward Him who has loved us and hath given his life for us. Then we shall love his appearing. Yours, in the bond of love.
ELIAS STYLES.
North Liberty, Ind. "WE" is a very convenient pronoun. It is used by kings, emperors, editors, preachers, and backsliders, as a pronoun of the first person. "We do not any of us do as we ought." "We do not any of us accomplish as much as we might." Why is it that it is so much easier for a man to confess the sins of the whole church than to confess his own? Why is it that men say "I" when they tell of good things done, and "we" when they speak of backsliding, unfaithfulness, and sin? Men say, "We all love the world too well," but will they own that they are sinful in this respect? Why is it so much easier to say, "we are sinners," than it is to say, "I am a sinner?" Why is it so much easier to say, "We love the world and ought to repent," than it is to say, "I love the world, I need salvation?" Suppose we say "we" when we speak of doing good things, and I when we confess our sins, and faults, and follies. Many a woman will confess all the sins in the neighborhood except her own. Many a man will tell of all the faults in the church members but his own. Persons tell their own righteousness and their neighbors' sins. Suppose we reverse this order, and tell of our own sins and of other persons' righteousness. Tell our own faults, and leave our excellences to others. "Let another praise thee, and not thine own mouth." "Confess your faults one to another, and pray one for another, that ye may be healed." God help us to be honest and Christ-like. Amen.—Sel. Alone with God.
By C. A. Burt
THE following lines were suggested to my mind on returning to my quiet, secluded abode, after being absent a few days at work among the world. An hour alone with thee, my God,
Is to my weary soul most sweet,
Where I can read thy holy word
And worship at my Saviour's feet. Awhile released from toil and care,
I turn aside with Thee to rest;
O Lord accept my humble prayer,
And let me lean upon thy breast. For I am weary of the world,
Their modes and fashions, scorn and pride,
And all their darts of malice hurled
At those who in thy law abide. But though I bear from day to day,
Their scorn and pride aud malice too,
I'll with my Saviour meekly pray,
Forgive, they know not what they do. Here in this peaceful, quiet, place,
I love by faith the prize to see,
And sing redeeming love and grace,
That saved a rebel such as me. Now I can feel my sins forgiven,
My wounded spirit is made whole,
My prospects brighten up for heaven
And joy springs up within my soul. One hour to me is far more dear,
Thus spent in fellowship with God,
Than days and months or many a year,
With those who tread the downward road. Lord I would ever prize the hour,
When I cau hold communion sweet
With thee, and though fierce tempests roar
I'll sit composed at thy dear feet. And then, wheu thou my Lord shalt come,
And all my toils and strifes are o'er,
O take me to thy peaceful home,
Where I shall rest forevermore.
C. A. BURT. “Then they that feared the Lord, spake often one to another.” BRO. WHITE: Permit me to say through the Review that my faith is daily strengthened in the soon coming of Jesus, and I am determined to try to live more by the moment. I believe it will only be a little time that we shall be permitted to use our influence and our means in spreading the good news of a Saviour's coming; for soon he will be here, and then what will we care for the honor or the goods of this poor, dark, world? By the grace of God I mean to do all my duty, to have my work done, and well done; but it is a constant employment to watch and pray against the temptations of Satan. We begin to sympathize with the lonely ones, who have none of like precious faith to meet with upon the Sabbath, as there is only one brother besides my husband, and myself, here; but this does not discourage us. The Lord meets us in the closet and at the family altar. During the Sabbath that has just passed, I was blest and made joyful in the Lord. Oh, that I had language to praise the Lord for his goodness. I would exclaim with David, "The lines are fallen unto me in pleasant places." I want to be prepared for that holy society that I expect soon to join. I want the spotless robe, the palm, and the crown, and be permitted to praise the Lord upon mount Zion. Glasgow, Jeff. Co., Iowa.