Earlier text: The Fourth KingdomLessons for Bible Students.
(PROPHET OF DANIEL, PP, 51-61.) 1. Moses having received the pattern of the sanctuary, in what chapter and book do we find an account of his erecting it? 2. Did God, after this, take possession of it as his dwelling-place? 3. How many times is this building called the sanctuary in the book of Exodus? 4. What does Paul say the first covenant had? 5. What was there in the first apartment? 6. What was the apartment after the second vail called? 7. What did that apartment contain? 8. What question is settled by this comment of Paul's? 9. Was the earthly sanctuary a pattern of the true? 10. What is said in regard to the earthly priests in Heb. viii, 5? 11. What are the earthly tabernacle and its sacred vessels called in Heb. ix, 23, 24? 12. What two important facts do we learn from these texts? 14. What is the sanctuary called in the book of Joshua? 15. Where was it first set up in the promised land? 17. What did God do on account of the gross wickedness of the priests and people? 18. Did the ark, after taken by the Philistines, ever return to the tabernacle? 19. Where was the tabernacle located in the days of Saul? 20. Where in the days of David? 21. How long did the ark remain with the Philistines? 22. What happened to them while it was with them? 23. To what place did they return it to Israel? 24. How many of Israel were smitten for looking into it there? 25. To what place was it removed from thence? 26. How long did it abide there? 27. To what place was it then removed? 28. From this place where did David remove it? 29. What was it that at this time came into the mind of David? 30. What did Nathan, the prophet, at first say to David in regard to this matter? 31. What did he afterward say? 32. Why could not David build the Lord a house to dwell in? 33. What did God promise? 34. What place was selected on which to erect the sanctuary? 35. Where do we find a full account of the erection of this glorious sanctuary? 36. How much time was occupied in building it? 37. How did it differ from the tabernacle? 38. The temple being finished, did the tabernacle give place to it? 39. What became of the sacred vessels of the tabernacle? 40. What was done with the ark? 41. Did God take possession of this new building? 42. How was this manifested? 43. Was the temple a pattern of the true sanctuary? 45. What is said in the book called Wisdom of Solomon, chap. ix, 8. 46. Where is the history of the sanctuary very fully stated? 48. What does the Psalmist testify in verses 68, 69? 49. What words does Jehoshaphat quote in 2 Chron. xx, 9, when speaking of the sanctuary which had been built in Canaan? 50. About this time what did God say by Isaiah? 51. What complaint did Zephaniah utter? 52. What did God threaten to do to the sanctuary on account of these sins of the people? 53. How did the people treat the messengers and prophets of God? 54. Did God fulfill his threatening? 55. What was done to the house of God? 56. Where is this recorded? 57. What notable period of time commenced with this destruction? See verse 21; Jer. xxv, 11. 58. What predictions were verified in this destruction? 59. What did God promise to be to Israel in the time of their dispersion? 60. How long did the sanctuary, thus destroyed, remain desolate? 61. What does Daniel pray near the close of the 70 years' captivity? The Creation of Man.
By R. F. Cottrell
If man has an immortal soul, it would be reasonable to look for some information concerning it in the account given of his creation. We could not think that the most important part of man—that without which man would not be man—should be left entirely out of that account. Then let us read the record. "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." Gen. ii, 7. Perhaps there is no argument more relied on to prove the immortality of the soul (for the Bible nowhere asserts it), than that which is drawn from its immateriality. It is held that that which is, properly speaking, the man, is immaterial, that is, composed of nothing, and that that which is immaterial cannot die, therefore man is immortal. Where did they get this so valuable information? From what source did they learn that immateriality could not die? Not from the Bible, for it says nothing about it. Do you say, Reason teaches it? How did human reason discover that that which is immaterial can live, but cannot die? that God has created beings material and immaterial, that he can destroy one class, but cannot destroy the other, because it is immaterial? But if the real man, the soul, is immaterial, only dwelling in a material house, the author of the text above quoted made a great mistake; for he says, God formed man of the dust of the ground. And he further declares that the man thus formed of dust, when the breath of life was added, became (not an immaterial and173 immortal, but) a living soul. If the man proper is immaterial, this is a very improper account of him; for it not only neglects to tell us that he was immaterial, but, on the contrary, states the material of which he was formed. And instead of telling us that an immaterial soul was put into this dust, it declares that the man thus formed of dust, became a living soul when life was given. The soul was the man, and the man was the soul; and the man was formed of the dust. God knows the end from the beginning. And the reason he inspired Moses to write this account of the formation of man, was, doubtless, that he foresaw that men would be deceived with this doctrine of immateriality, and flattered with the idea of his natural immortality, and thus be prepared for the seductions of the Devil, and led on, through spiritualism, to reject the word of God and the hope of the gospel—immortality through Christ. The inspired account of man's creation puts an everlasting veto on this doctrine of immateriality, with those who believe, with full assurance, the word of the Lord. O, that man would believe! It would save them from being puffed up with the idea that they are naturally immortal, warn them of the awful whirlpool of spiritualism which threatens to engulf them, and make them willing to accept of immortality through Jesus Christ, the only name given under heaven whereby they can be saved. Fanaticism.
By Joseph Clarke
It makes one ashamed, and almost provoked, to think of the ridiculous pranks of fanaticism in the past, and some even now. One would not wear decent apparel; another would not eat pork, nor fellowship those who did; another thought he could remit sins; another starts out on a special message to the world, comprising the whole eighteenth chapter of Revelation; another dreams, and at once he looks with suspicion upon his best friend, he can discern just when the devils enter the room, he can fairly feel it; another feels it his duty to cry out against every advance move of the cause; another thinks that the new postage currency is a mark of the beast; another won't get his deeds recorded; another has a duty to speak out on all occasions the present truth, most ridiculously and offensively; another won't vote for Brough, and anathematizes those who do; another thinks that the United States must be opposed, because this government is yet to act a part against God's people, therefore he goes in for Vallandingham; another has got some of the quills of the eagle spoken of by Esdras, in the secretary department of the government, and he discourses in the bar-rooms and groceries on what he calls the prophecies, and never feels so well as when he gets some bigoted sectarian boiling over with wrath; another has such a burden that he neglects to get his firewood; another likes the works against Spiritualism, and always has believed in witches, spells, &c. If his cow dries up, some one has put a spell upon her; if the barber cuts his hair he must gather it all up, every bit, and bury it (I think, something very particular, at any rate), lest he should have the sick headache; and it must be cut, too, just when the sign is in the "feet" (I think), somewhere very accurate, at least. An enlargement of the heart is in consequence of a spell put on him some twenty years ago by a Welch witch, who gave him hot punch and sent him home in a profuse sweat. He thinks "spooks," "spells," "charms," &c., are a part of the enginery of Spiritualism, and present truth throws light upon it all. Oh! he loves present truth. Another thinks that his dreams are inspired, and goes off on all kinds of excursions in obedience to what he thinks the mind of the Spirit. But enough for the present. I will give a definition to the word fanaticism, which is not found in books, and may prove a benefit to some future lexicographer: Fanaticism is a mixture of bigotry, ignorance, conceit, self-exaltation, and spiritual pride. "We are not ignorant of Satan's devices." 2 Cor. ii, 11. The Atonement—Part II.
By J. H. W.
THE NATURE OF THE SACRIFICE—THE SON OF GOD DIED. Some affect to think it derogatory to the character of God that his Son should suffer for us—the innocent for the guilty. But all such must have views of the divine government unworthy of the subject; unworthy of the eternal truth and infinite justice of a holy God. The Lord had said that death was the penalty of transgression, and that his law should not be set aside, nor its penalty relaxed; for he would by no means clear the guilty. Ex. xxxiv, 7. Was it necessary for God to keep his word? If so, in order to man's salvation, it was necessary to clear man from guilt—to save him from sin; for as guilty, in sin, he could by no means be cleared. Reason attests that the salvation of a sinner can only be effected by providing a willing and honorable substitute. The Bible attests that God gave his own Son, and the Son gave himself to die for us. What reason, in the name of justice and mercy demands, the Bible reveals as the gift of that holy One in whom infinite justice and mercy unite. Were the opposers of an atonement as correct in reasoning as they are loud in professing reason, they would cease to abuse the Bible, and admire with wonder and with awe "the mystery of godliness." Inasmuch as the Law of God is honored by the death of his Son, it shows the high estimate God places on his Law; and we shall have correct views of each only so far as we have correct views of the other. Now as the glory of God was the first great object of the gospel, Luke i, 14, and, as we have seen, the honor of the law must be the chief object of an atonement, we shall best be able to estimate the value of the Law of God by having just views of the price paid for man's redemption from its curse. And it is also true that they only can properly appreciate the gift of Christ who rightly estimate the holiness and justice of that law for which he died. What, then, was the sacrifice offered for us? the price paid to rescue us from death? Did Christ the Son of God die? Or did a human body die, and God's exalted Son leave it in the hour of its suffering? If the latter be correct, it will greatly detract from our views of the atonement; for the death of a mere human being, however sinless, would seem to be a very limited sacrifice for a sinful race. But, however that might be, we should not question God's plan, if that was the plan. But what say the Scriptures! This must be our inquiry. To these we appeal. It is mostly supposed that the pre-existent being, the Son of God, could not suffer and die; but that he left the body at the moment of its death. If so, the only humiliation the Son manifested, was to leave heaven and dwell in such a body: and so far from the death of the body being any sacrifice on the part of the higher nature, it was only a release and exemption from the state of humiliation. This would hardly justify the scripture declarations of the amazing love of God in giving his Son to die for the sins of the world. This view supposes that there were two distinct natures in the person of Christ; but I do not so read it in the sacred oracles. But if it be so—if there were two distinct natures united for a reason, and separated in death, we must learn it in the revelation concerning him. I ask, then, What are the terms in which this distinction is revealed? What terms express his higher, or divine nature, and what terms express his mere human nature? Whoever attempts to answer these questions will find the position utterly untenable. Christ expresses both combined. "Christ, the Son of the living God"—"the man Christ Jesus," both refer to the same person or individual; there are no forms of speech to express his personality higher than the Son of God, or Christ, and the scriptures declare that Christ, the Son of God, died. The divinity and pre-existence of our Saviour are most clearly proved by these scriptures which refer to him as "the Word." "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him, and without him was not anything made that was made." Jno. i, 1–3. This expresses plainly a pre-existent divinity. The same writer again says: "That which was from the beginning, . . . the word of life." 1 Jno. i, 1. What John calls the Word in these passages, Paul calls the "Son" in Heb. i, 1–3. "God . . . hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power." In other places in this letter this same exalted one is called Jesus and Christ. In these passages we find the divinity or "higher nature" of our Lord expressed. Indeed, language could not more plainly express it; therefore it is unnecessary to call other testimony to prove it, it being already sufficiently proved. The first of the above quotations says the Word was God, and also the word was with God. Now it needs no proof—indeed it is self-evident—that the Word as God, was not the God he was with. And as there is but "one God" the term must be used in reference to the Word in a subordinate sense, which is explained by Paul's calling the same pre-existent person, the Son of God. This is also confirmed by John's saying that the Word "was with the Father." 1 Jno. i, 2; also calling the Word, "his Son Jesus Christ." Verse 3. Now it is reasonable that the Son should bear the name and title of his Father, especially when the Father makes him his exclusive representative to man, and clothes him with such power—"by whom he made the worlds." That the term God is used in such sense is also proved by Paul, quoting Ps. xlv, 6, 7, and applying it to Jesus. "But unto the Son he saith, Thy throne O God is forever and ever, . . . therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows." Heb. i, 8, 9. Here the title of God is applied to the Son, and his God anointed him. This is the highest title he can bear, and it is evidently used here in a sense subordinate to its application to his Father. It is often asserted that this exalted one came to earth and inhabited a human body, which he left in the hour of its death. But the Scriptures teach that this exalted one was the identical person that died on the cross; and in this consists the immense sacrifice made for man—the wondrous love of God and174condescension of his only Son. John says, "The Word of life," "that which was from the beginning," "which was with the Father," that exalted pre-existent one, "which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled." 1 Jno. i, 1, 2. This testimony of inspiration makes the Word that was with the Father from the beginning, a tangible being, appreciable to the senses of those with whom he associated. How can this be so? For an answer we turn to John i, 14. "And the Word was made flesh and dwelt among us." This is plain language and no parable. But John is not the only witness speaking to the same intent. Said another, "Let this mind be in you which was also in Christ Jesus: who being in the form of God thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself;" more literally divested himself, i. e., of the glory he had with the Father before the world was. Phil. ii, 5–8. Again Paul speaks of him thus: "Forasmuch then as the children are partakers of flesh and blood, he also himself took part of the same." Heb. ii, 14. The angel also announced to Mary, that her son Jesus should be called the Son of the Highest; and, "That holy thing which shall be born of thee shall be called the Son of God," Luke i, 32, 35. Not that the "Son of the Highest" should dwell in and inhabit that which should be born of her, but her Son was the holy, pre-existent one, thus by the energy of the Holy Spirit "made flesh." Now if the human nature of Christ existed distinct from the divine, the foregoing declarations will not apply to either; for, if that were so, the pre-existent Word was not made flesh; it was not the man, nor in the fashion of a man, nor did the man, the servant, ever humble himself, or divest himself of divine glory, never having possessed it. But allowing that the Word,—the divine Son of the Most High, was made flesh, took on him the seed of Abraham, and thus changed the form and manner of his existence by the consent and mighty power of God, all becomes clear and harmonious. Having noticed the humiliation of the exalted Son of God, we come to the question at issue: Who or what died for man? I answer, Christ, the Son of the Most High; the pre-existent one that was with God in the beginning; the Word, that was made flesh. Now that the scriptures I have quoted all refer to the "higher nature" of Christ, the pre-existent Son of God, no one can doubt. Indeed, if the incarnation of the Holy One is not therein revealed, it cannot be revealed at all, and Socinianism is the only resort. But it is therein revealed plainly; and it is equally plain that the same Word, or Son, or Christ, died for our sins. I have remarked that the titles of the Father are given to the Son whereby he is called God. In Isa. ix, 6, 7, he is called the son given; the child born; Wonderful Counsellor; the mighty God; the everlasting Father; the Prince of Peace; and he is to sit upon the throne of David. These expressions clearly identify the anointed of God, even Jesus. And he is evidently called Prince of Peace here in the same capacity that he is called the "King of Peace," in Heb. vii, because "he is our peace," Eph. ii, 14, or makes peace for us on the throne of his Father; for it is only in his priestly office that he is King of Peace, that is, a priest after the order of Melchisedec. But Paul again says that he is our peace, reconciling us unto God by the cross, we being "made nigh by the blood of Christ." Eph. ii, 13–16. We have seen the necessity of blood to make an atonement, and that the high priest never entered the holies without it; and Christ, the King of Peace, our High Priest, obtains redemption for us "by his own blood." See Heb. vi, 20, vii, 1–3, viii, 1, ix, 11, 12. Therefore that exalted one referred to in Isa. ix, 6, 7, shed his blood or laid down his life for us. Again he is prophesied of under the name Immanuel, which Matthew said means "God with us." The angel said he should "save his people from their sins," Matt. i, 21, 23. And Paul said he accomplished this or put away sin by the sacrifice of himself, purging us "by his own blood." Heb. ix, 11–14, 26. The gospel according to John, as quoted, takes up the Word, in the beginning, as God, with God, by whom all things were made; says the Word was made flesh and dwelt among us; represents him as saying he came from the Father and returned to him; as praying that the Father would restore to him the glory which he had with him before the world was; relates how he taught and wrought miracles; was falsely accused of the Jews; was put to death on the cross; his blood was shed; he was buried, and rose again from the dead. Now I would ask the candid reader to look at this testimony, and answer: Is the history of any other person given in this book than of him who is called the Word, who was in the beginning? And if any other individual or person was referred to, who was that person? Phil. ii, 5–8, as quoted speaks of Christ as being in the form of God; he thought it not robbery to be equal with God; was made in the likeness of man; humbled himself, and became obedient unto death, even the death of the cross. Again I appeal to the candid: Is not all this spoken of one person? Or did one person humble himself, and another become obedient to death? Paul in Col. i, 14–20, uses the same form of expression that he does in Heb. i. He says of the Son: "In whom we have redemption through his blood, the forgiveness of sins; who is the image of the invisible God, the first-born of every creature; for by him were all things created, that are in heaven, and that are in earth, . . . all things were created by him, and for him; and he is before all things, and by him all things consist. And he is the head of the body, the church; who is the beginning, the first-born from the dead; that in all things he might have the pre-eminence. For it pleased the Father that in him should all fullness dwell; and having made peace through the blood of his cross, by him to reconcile all things to himself." Here is a description of power, of authority, of fullness, of divinity, truly wonderful; yet this exalted one by whom all things were created, has made peace by the blood of his cross, and was raised from the dead; he is the head of the church, and we have redemption through his blood. Such testimony cannot be avoided; it needs no comment. Jesus, in his testimony to the churches, takes up the same idea expressed by his apostle in Col. i, as being creator of all, and first-born of every creature, and says: "I am the first and the last, I am he that liveth and was dead." Rev. i, 17, 18. Here it is expressly affirmed that he who is the first and the last, was dead. Thus it is abundantly shown that Christ, the Son of the Most High, the Word, by whom the worlds were made, in whom all things consist, the first and the last, the image of the invisible God, in whom all fullness dwells, was made flesh and laid down his life, to purge us from sin, and redeem us to God by his own blood. Well might an inspired one exclaim, "Oh! the depths of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out?" Well might he pray that we "may be able to comprehend with all saints what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth knowledge." With this clear testimony before us, we are better prepared to appreciate the Law of God, to the honor of which such an amazing sacrifice has been offered. If we estimate it according to the price paid for its vindication, we are lost in wonder, and can only pray with David, "Open thou mine eyes that I may behold wondrous things out of thy law." Psa. cxix, 18. The law is holy and just, and without a sacrificial offering man must have perished. And what an offering! the brightest ornament of heaven, by whom the Eternal Father made all things, who was worthy to receive the worship of angels, became obedient to death to redeem guilty man from the curse of his Father's law, thus showing to a wondering universe, that the law cannot be set aside, nor its judgments reversed. Truly has the Lord fulfilled his promise, to "magnify the law and make it honorable." Isa. xlii, 21. All the statements of Bible writers are shown by this to be fully warranted, in regard to its perfection, completeness, as containing the whole duty of man, the elements of justification, a rule of holiness, etc., also the remark previously made that the holiness of this law, and of course of those who would keep it perfectly, is that which grows out of the attribute of God, as pure and changeless as heaven itself. And I leave it to the candid judgment of those who lightly esteem and wantonly break the law, if God in justice spared not his Son, his well-beloved Son in whom he greatly delighted, but let him suffer his penalty when he took its transgression upon him, how can you hope to escape his justice and his wrath in the great coming day, if you continue to transgress it? Can you hope that God will be more favorable to you if sin be found upon you in that day, than he was to his Son? Do not abuse his mercy, because he grants the "remission of sins that are past," by claiming indulgence for sins in the future. Be warned in time, for Christ is not the minister of sin, but of righteousness. He will not save you in sin, but from sin. While the carnal mind is enmity against God, and not subject to his law, the Christian can say, "I delight in the law of God." Rom. vii, 22; viii, 7. J. H. W. The Lord compared himself to a nobleman who went into a far country to receive a kingdom, and to return. But before he started he gave his servants a number of talents, and then said, “Occupy till I come.” The talents spoken of no doubt represent our substance in a temporal, as well as in a spiritual, point of view. All that we have, may be considered as given to us by the Lord. He has given us property, temporal blessings, and says, Occupy till I come. It is the duty of all to occupy their various talents, as they are commanded. Those who have property should occupy it in such a way, that they may turn it to an advantage to the Lord's cause. Some have no property, but have a strong and able body, they are required to occupy their strength in such an industrious way, that they can also aid in pushing forward the interests of the cause. There are some persons who profess to believe the present truth, who have no property, and think that it is wrong for them to labor to acquire any thing, but rather spend their time in visiting, and going from house to house and neglecting important duties at home. Paul would say to such, “For even when we were with you, this we commanded you that if any would not work, neither should he eat.” 2 Thess. iii, 10. “For we hear that there are some, which walk among you disorderly, working not at all, but are busybodies. Now them that are such, we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.” Verses 11, 12. Such persons should labor with their hands, make their own living, clothe themselves decently and respectably, and pay up what they are behind on their systematic dues and on the Review, and thus they can do a part in helping to advance the cause, instead of being helped. They must learn that the Advent doctrine does not justify them in sitting down and taking their ease and saying, “Well the Lord is coming, and it is not necessary for me to do anything. This truth is of an exalting character, and will exalt the receiver from dirt and filth, to an eminence of cleanliness and purity. It is sanctifying in its influence; and if we will submit to its requirements, it will make us pure and holy, so that when the nobleman returns, we shall have occupied our talents and will be prepared for the society of immortal saints, of holy angels, and of God and his Son Jesus Christ. A Blessing for the Children.
By Samuel Tomlinson
To the little children there is a blessing promised on condition; and the condition is, Obedience; but without complying with all of the commandments of God and the faith of Jesus we cannot expect to meet together in the kingdom of God. Many of us no doubt have great privileges, that your parents in their childhood were deprived of, and you should appreciate those privileges and try to form characters worthy of meeting your parents in the promised land. Dear children, what an awful thought it would be, to not be prepared when Jesus comes, to go to the mansions175 above with all the blood-washed throng. Many of you no doubt have fathers or mothers that are asleep in the dust of the earth, who have prayed for you and exhorted you to prepare to meet them in the resurrection morn. Now if you should be negligent of gaining that rest, awful would be your condition. Dear children, be obedient and good children, and happy will be the time when the trump of God shall sound, and you meet a dear father, mother, brothers, or sisters, on that holy happy ground, to sing praises to God for eternal deliverance. The Discipline of Life.
By M. W. Howard
"They also work, who only stand and wait."—Milton. "Cast thy burden upon the Lord, and he will sustain thee."—Bible. "There is a divinity that shapes our ends,
Rough-hew them as we will."—Shakespeare. "It is in man to devise his way, but the Lord directeth his steps."—Solomon. How many sorrowing, sighing ones are there, to whom words like the above, come as balm to a wounded heart!—ones who have not yet learned not to chafe and flutter against the prison bars; and most truly this is a hard lesson to learn. Nevertheless each sorrowing one must learn it for himself, or never taste its sweet consolations; never know by experience, that the bitter tear which will unbidden start, because it is born of far bitterer tears secretly wept within the smitten heart, can be allayed and the soul calmly repose on Jesus, even amid outward unwonted disturbances. But when it is once learned, then can we feel "that in all these afflictions, he was afflicted, and the angel of his presence saved them." Then, and not till then, do we truly appreciate that assurance, "that like as one whom his mother comforteth," are they who confide in God, and unto him commit their ways. But do I hear any say, "Yes I know, but my trials are so peculiar,—so trifling, perhaps that I should blush to have my fellow men know that they were trials." Aye, well,—you forget that a miracle was once performeed to restore a poor man's axe, and Jesus himself performed his first miracle, to spare his entertainer from the mortification of an insufficient supply for his guests. Then think not that the stinging reproof, the sarcastic rejoinder, the scornful disdain, the pathway hedged up on every side, meets no echoing sympathy from "the captain of our salvation who was made perfect through suffering." Think not that He of whom we are assured, that "he can be touched with the feelings of our infirmities, having been tempted in all points, like as we are," feels not for us in our little trials. Ah! no truer words were ever spoken, and they are just as true to-day, as when first uttered by the sweet Psalmist of Israel, "Each heart knoweth its own bitterness." But thanks to our great High Priest, "there is a balm in Gilead, and a physician there." Let us then cast all our care upon him; for he careth for us. MARY ANN KILGORE
By Mary Ann Kilgore
Bro. White: I have had a longing desire to have a name and a place among the people of God, though feeling myself unworthy of such great honor. The reading of letters from the dear brethren and sisters who are scattered abroad as burning and shining lights over this dark world, gives me great strength and encouragement to press forward, and I thought that perhaps a few words from me would have the same effect on others of like precious faith. My husband, two daughters, and myself, were brought into the knowledge of these great and precious truths that God has so plainly set forth in his holy word by the labors of Brn. Waggoner and Snook, while they had their tent pitched in Washington, Iowa, July, 1862. We feel very deeply indebted to them for bringing us the good news and glad tidings of life and salvation, without which we should never have been prepared for that great and solemn change that awaits us. Since that time we have been striving to obey the commandments of our God and keep his Sabbath holy, as much as lieth in us. I can truly say that I love the Lord, and delight myself in his holy commands. It is my meditation by day and by night. Praise his holy name, that he has ever given me a willing heart to receive the light of the third angel's message, and made me heed the last merciful warning that is ever to be given to a sinful and heedless world. O, may the Lord grant that I may realize the soon coming of my great King more fully than I have ever done. My desire is to rise with the message, and be united with the body. We attended the late conference. The Lord was with us by his Spirit, and blessed his messengers with health and strength to send forth the warnings with great power. We had truly a reviving time. At the parting hour there was grief, mingled with great joy in hope of ere long meeting never more to part. Brethren and sisters, pray for me, that I may be delivered from cold-heartedness, and have that love for God's servants, and for my brethren and sisters in Christ, that God requires of us in his word. I have a family of ten children, three of whom are in the army. It is my desire that the Lord may open the way for them to come out and join us in obeying the commandments of our God, that we may be an unbroken family in that bright world where neither war nor strife ever enter. Sister S. Brown writes from Bergen, Wis: I am striving to overcome. I have been a believer in the Advent doctrine a little over a year, and with God's grace to help, I mean to prove faithful to the end. I want to so live that I may have a right at last to the tree of life, and to enter in through the gates into the city. I want to meet all the good in that beautiful land where there will be no more pain nor sorrow. Bro. W. Carthy writes from Little Prairie, Wis: I think I appreciate the worth of our paper, as it comes weekly, laden with a rich store of spiritual food for the hungry pilgrim. And although it is not possible for us to fully realize the anxiety and care which has fallen on those who have labored amid the dark and discouraging scenes connected with the advancement of truth (especially in the first of the message) to sustain the Sabbath Herald, yet God knows and will give the reward due to such undaunted perseverance. Sister L. E. Davis writes from Westerville, Iowa: I know not how to be thankful enough for the light of the third angel's message, and for a heart that was willing to receive it. It was a hard thing at first for me to lay aside my outward adorning, and give up the first-day for the seventh-day of the week; but I can now say that the law of the Lord is my delight. I want my adorning to be a meek and quiet spirit. I delight in trying to keep all the commandments. I am alone and hear no preaching but the Review, and have seen but one Sabbath-keeper in the past six months. Bro. W. B. Pringle writes from Fairport, N. Y.: I think I can say that I love the truth the Review proclaims, I have long been a believer in the coming of our Lord Jesus Christ, but not in the third angel's message. Now I begin to see as through a glass darkly that these things are so. I have a great desire to serve the Lord and be ready for my King when he shall appear, to take vengeance on them that know not God and obey not the gospel of our Lord Jesus Christ. I desire your prayers that I may overcome and be found with those that have washed their robes and made them white in the blood of the Lamb. Yours in hope of eternal life. Sister E. A. Sevy writes from Greenbush, Mich. : I am still trying to overcome, that I may be ready to meet the Lord at his appearing. It rejoices my heart to see and hear of the union that is beginning to reign among Sabbath-keepers. It seems as though they were preparing for the scenes that are before us. We have been greatly blessed here in this place by the visit of Bro. Byington and wife. I never shall forget their visit. May the Lord bless them. Three Words of Strength.
By Schiller
THERE are three lessons I would write,—
Three words as with a burning pen,
In tracings of eternal light,—
Upon the hearts of men. Have hope. Though clouds environ now,
And gladness hide her face in scorn,
Put then the shadow from thy brow,
No night but hath its morn. Have Faith. Where'er thy bark is driven,—
The calm's disport, the tempest's mirth,—
Know this : God rules the host of heaven,
The inhabitants of earth. Have love. Not love alone for one,
But man, as man, thy brother call,
And scatter, like the circling sun,
Thy charities on all. Thus grave these lessons on thy soul,—
Hope, Faith, and Love; and thou shalt find
Strength, when life's surges rudest roll,
Light, when thou else wert blind.
—Schiller. Progress of the Missouri Church
By J. H. Rogers
BRO. WHITE: Thinking that perhaps there are some who would like to hear how we are getting along here in Missouri in the cause of the Lord, amid the desolating scenes of war and confusion, I will give a brief report of our standing. Our church numbers about twenty members, the most of whom, I trust, are able to give a reason of their hope. At the time Bro. Hull visited us last, about three years ago, we numbered considerably more; but the war spirit, straightness of the way, deaths, and removals, have thinned our ranks. We have lately adopted the plan of organization set forth in the Review, also the plan of systematic benevolence, though all do not yet see the necessity of it. We hold meetings every Sabbath, and can say that the Lord often verifies his promise to us. Our social meetings are becoming more interesting. May the Lord still revive his work of grace in our hearts, until we be found prompt in every good work. As to the prospect for an advancement in present truth in this section, there is with the people an ear to hear. Of course wherever we go presenting the truth, the false shepherds are raising their cry against us. We have been holding meetings at different places around here this season. Our aged Bro. Morrison still preaches some. He presented the claims of the law and Sabbath to the people. They seem favorably inclined toward the truth. This was in a neighborhood where present truth had not been presented before. We scattered what books we had, among them, and left them investigating. In another place we have been presenting God's holy law, showing what makes man a sinner, and that repentance toward God, and faith in our Lord Jesus Christ, is the only way to get back into the favor of our heavenly Father. To these things the people gave good attention. J. H. ROGERS.
Victoria, Mo.