Good bye, proud world, I'm going home;
Thou art not my friend, I am not thine.
Long through thy weary crowds I roam—
A river ark on the ocean brine.
Long I've been tossed like the driven foam,
But now, proud world, I'm going home.
Good bye to flattery's fawning face,
To grandeur, with his wise grimmace,
To upstart wealth's averted eye,
To supple office, low and high,
To crowded halls, to court and street,
To frozen hearts and hasting feet,
To those who go, and those who come;
Good bye, proud world, I'm going home.
THE TWO HORNS.
By Uriah Smith
IN Review number 8, volume xviii, July 23, 1861, will be found answers to some queries respecting the two horns of this government, proposed by sister N. G. Sanders, to which she makes the following reply:
BRO. SMITH : Pardon me for troubling you a little further. I wish to ask in what consisted the union or the division of the Medo-Persian empire. We read that the two horns are the two kings. I suppose they were not kings ruling successively. Dan. xi, 2, says there shall stand up yet three kings in Persia. The two horns which were the respective kings of Media and Persia, were on one beast ; both were civil rulers—kings. I saw the difficulty of which you speak, but considered Media and Persia a parallel case. It seems by your exposition that civil or ecclesiastical power may be a horn. If the little horn was called a horn125while yet unclothed with civil power, what was it when so clothed? The ecclesiastic power was alone a horn ; when civil power was added it was two powers—horns. Why was not the civil power called a horn, as in case of the two-horned beast, if Protestantism constitutes one horn, and civil power the other? When the church power in this nation unites with the civil power, will not the two horns be merged into one, as in the case of the little horn? You seem to think me in a hurry to adapt the nation to the prophecy ; but I ask, May we not determine from the prophecy what will be required to fulfill it? This is slightly abridged from a letter which I wrote on receiving your reply to my question in July last. I had laid it aside, not intending to send it ; but at the request of a sister I concluded to send it.
Yours, desiring the truth.
N. G. SANDERS.
Rush Lake, Wis., Feb., 1862.
ANSWER. The Medes and Persians were consolidated into one empire, and governed by one king ; hence they are represented by one beast. The two horns are explained to be the two elements or nationalities, Medes and Persians, of which that kingdom was composed. When the Persians under Cyrus, and the Medes under Darius, united to subjugate the Babylonian empire, Cyrus placed his uncle Darius on the throne, vesting in him the whole regal authority ; and from that time onward to the subversion of the empire, but one king ruled at the same time over the Medes and Persians. The division of the United States into a Northern and Southern Confederacy could not be a parallel case ; for here we should have, not union, but disunion ; not two nations consolidated into one, but one nation rent into two ; not all subject to one ruler, or to the same class of rulers, but governed by different rulers ; not acting together, but acting independently, and often with hostility. Consequently the difficulty that exists against the two horns of the two-horned beast representing two divisions of this government, it seems cannot be removed by reference to Media and Persia.
In regard to the little horn of Dan. vii, 8, which was called a horn while yet it was but an ecclesiastical power, it did not become two horns by being clothed with civil power ; for the two elements of civil and ecclesiastical authority were both vested in the same person. To be represented by two horns, it is necessary that these powers should be exercised distinct from, and independent of, each other. They were not so exercised by the little horn, but are so in this nation ; hence here they are properly represented by two horns.
In reply to the question, "When the church power in this nation, unites with the civil power, will not the two horns be merged into one," I answer that I do not expect that there will be in this country a union of Church and State, in the sense in which this expression is generally understood. By a union of Church and State, I understand a religion made national, and the civil power upholding and enforcing obedience to the ecclesiastical. But a national religion in this country is out of the question, on account of the many kinds and diversities that exist ; and all that, in the light of the prophecy, can here be looked for in this direction, as I view it, is the clothing of the ecclesiastical power with civil authority—giving the church power to enforce obedience to its own decrees. And in this we shall have the image to the beast, an exact resemblance to the little horn, which was the same essential thing—an ecclesiastical power clothed with civil authority. And when the different church establishments are thus endowed, the only question upon which they can act harmoniously as being the only one upon which they are generally agreed, is the question of Sunday-keeping.
The following general principle may aid us in arriving at correct conclusions respecting the two-horned beast : Whenever the horns of a beast denote divisions that are to take place in the nation which it symbolizes, or kingdoms to grow out of it, whatever acts are ascribed to such beast, are all to be accomplished before this division takes place. This principle is illustrated in the case of the leopard with four heads, Dan. vii, the same as the he-goat of chap. viii. All the acts said to have been done by this beast, were done before the notable horn was broken, and the empire divided.
We see the same principle carried out in the ten-horned beast of Dan. vii. The ten horns of that beast denoted the ten kingdoms that were to arise out of that empire ; but the treading down, devouring, breaking in pieces, and stamping the residue with the feet of it, which is said to be the work of this beast, were all done before this division took place. After this division was accomplished, and the little horn came upon the stage of action, further acts are said to be done, not by the beast, but specifically by the little horn.
Apply this principle to the two-horned beast. There are at least nine specific acts to be done by this beast, according to the prophecy. And if the two horns denote divisions that are to arise out of this nation, all these acts must be accomplished before this division takes place. This must necessarily be so, or the subject is open to the utmost confusion. For if certain acts are said to be done by the beast, in its divided state, which division shall we understand it to perform them ? Which division will constitute the beast ? Which horn will perform the work ? Let it be noticed that no actions are attributed to these horns ; but when actions are performed by the divisions or kingdoms which are represented by horns, these actions are said to be done, not by the beast out of which these horns arose, but by the horns themselves. See Rev. xvii, 12-14, 16, 17.
Let us then inquire as to what period we have reached in the fulfilment of the prophecy of the two-horned beast, that we may determine whether the time has come for the division of this government, provided the two horns denote its division.
1. He speaks like a dragon. Fulfilled in a measure, but not fully. 2. He exerciseth all the power of the first beast before him. Not yet accomplished. 3. He causeth the earth and them that dwell therein to worship the first beast. Not yet accomplished. 4. He doeth great wonders. Partially fulfilled in the developments of steam power, electricity, and modern Spiritualism. 5. He maketh fire come down from heaven. Not yet accomplished. 6. He deceiveth them that dwell on the earth. Only partially fulfilled. 7. Saying to them that dwell on the earth that they should make an image to the beast. Not yet accomplished. 8. And had power to give life to the image of the beast, &c. Not yet accomplished. 9. He causeth all, both small and great, &c., to receive a mark. Not yet accomplished.
We see therefore that, according to the principle above laid down, much is yet to be done before the division of this government can take place, even if such an event is in the order of the prophecy. But after all has been done that the beast is to perform in his undivided state, the next event in the series is the standing of the people of God upon mount Zion ; showing that the existence of this nation in a divided state is not contemplated in the prophecy. The very comparison of the horns to those of a lamb, would seem to show that they are designed to represent character, not political divisions.
In the light of the prophecy, then, I do not look for any division in this government. The leprosy of slavery has so far infected the mass of this nation that the present trouble will probably be temporarily hushed by some dishonorable and disgraceful compromise. And the union thus gained will undoubtedly continue till the opening of that time of dire confusion, in which all the constitutions of society will be broken up, the bonds of nations be severed, and the race perish in disorganization and ruin.
U. S.
WESTERN TOUR.
By N. A.
FEB. 27 we left Bro. Sanborn's hospitable home at Twin Groves early in the morning, and rode five miles in the stinging cold prairie winds to Juda Station, where we took the cars for Janesville. There we had to wait five hours for the cars for Madison, which gave us a good opportunity to visit with Bro. Loudon and family, and Bro. and sister Packard, who came in to see us. These are very anxious that something should be done in Janesville. It may be an excellent location for tent labor. At least, we hope our preachers will bestow some labor with them.
After receiving rest, refreshment, and substantial aid for our journey, we left these lonely pilgrims, and took the cars for Madison, and arrived there at 7 in the evening. Here Brn. Decker and Crosby from Avon had been waiting nine hours to take us through to Leeds, a distance of twenty miles. We concluded to go on with them that night, and a little before 1 o'clock the next morning drove up to the door of Bro. Jonathan Chase's, of North Leeds. We received a hearty welcome from Bro. and sister Chase, and the pilgrim guests who had come in ahead of us, among whom were Bro. and sister Patch, formerly of the State of New York.
The meeting was held at Lodi. There was a general turnout of the scattered friends, and some from other counties. We had good liberty in preaching, and Mrs. W. gave her testimony with freedom. The friends all manifested a deep interest to hear. It has been an excellent, and we trust a profitable, meeting. Here the brethren had Systematic Benevolence funds to liberally help us on our way.
On first-day a terrible snow-storm set in, blocking up the roads so that up to this time (fourth-day) many of the brethren could not get to their homes. Second-day we had a precious meeting with those who could get out, at the close of which Bro. Taber and sisters Newcomb and McIntosh were baptized. Here we found our rubber baptizing-dress of great value. We came out perfectly comfortable and dry.
When we came to this place we put up at the house of Bro. Nathaniel Keeser, and finding it very pleasant to conform to the text, "In the same house remain, eating and drinking such things as they give," we have remained here, and now, the fifth day since we came, are writing at their table. Brother and sister Keeser, and their mother, are New England people. Here we find a good, plain, nourishing diet, where we are not compelled to eat of that delicacy to the palate of many, namely, a superabundant amount of swine's grease. Here we have been entertained with great kindness and hospitality, and shall long remember this home which we now name the New England House.
To-morrow our good Brn. Decker and Crosby design to make an effort to get us through to Marquette. How we succeed, may be learned by our next report.
Lodi, Wis., March 5, 1862.
N. A.
Growth of the Catlin Church
Bro. and sister P. Robinson write from Catlin, N. Y.: "We feel to thank the Lord that we have ever been numbered with the sect everywhere spoken against, and we want to be an honor to the cause we so much love. We want to overcome everything that is wrong in the sight of the Lord, and keep his commandments, that we may have a right to the tree of life and enter in through the gates into the city. Bro. Fuller was here last June and held meetings with us, and baptized four. He was here again in October, and baptized five more. There are some two or three that have embraced the truth since, and others are investigating, some of whom are convinced, yet need courage. A few were accustomed to meet formerly on the Sabbath to worship God. Now our number is increased, and we feel to thank and praise God for his goodness to the children of men."
"TRUTH HAS FALLEN IN THE STREETS"
By J. H. Waggoner
It is truly painful to see those who are esteemed, and in some respects appear to be the wisest and best of men, often misleading their fellow men in matters of vital importance, and which are so plain that we cannot frame an excuse for them, especially when they are men of long study and close observation. An instance of this kind has been pointed out in Dr. Edwards' Sabbath Manual, where the Jews are made to observe Sunday during the siege of Jerusalem!
Another instance equally unpardonable and to me still more strange, is found in the "Cause and Cure of Infidelity." Dr. Nelson was a thinker, a reasoner, and a close observer; therefore we find no way to excuse the following remark:
"The Israelites, in reckoning their time, made use of two kinds of weeks, very different in duration, but the same in parts, commencement, and termination. They used the week so well known with us, seven days in extent, and commencing with a Sabbath of one day, or twenty-four hours."
With the Israelites the days of the week were only known by their order, first-day, second-day, &c., and according to the above extract the week commenced with the seventh day! Now the Dr. knew that the seventh day of the week, not the first day, was the Sabbath; and his statement is no more just nor reasonable than it would be to say that in a family of seven children the youngest child was the first.
This is the manner in which the minds of the young are trained to believe that the first-day was and is the Sabbath. Truly this is a pious fraud worthy only of the Jesuits. A good cause will never use them.
A. N. Seymour, in his 47th "unanswerable argument against seventh-day Sabbath-keeping," after having quoted the scripture above, says, "Where is the authority for saying that the law here referred to is confined to the decalogue? Let them give a thus saith the Lord that the ten precepts are a law first, then we will hear them."
That they are a law, we refer the reader to Ex. xxiv, 12. "And the Lord said unto Moses, Come up to me in the mount and be there; and I will give thee tables of stone, and a law, and commandments, which I have written, that thou mayest teach them."
Again, in Deut. v, after Moses had rehearsed the substance of the ten commandments to Israel, he says in verse 22, "These words the Lord spake unto all your assembly, out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and added no more. And he wrote them in two tables of stone and delivered them unto me." The record verbatim of what God with that voice said, is found in Ex. xx, 3-17.
The above three scriptures taken together prove, 1. That God spake from Sinai the ten commandments with such a voice that the whole nation heard. 2. That he wrote them on two tables of stone. 3. That these constituted a law entire, or else he left his work unfinished, for he added no more. 4. That they were to be the basis of religious teaching. Ex. xxiv, 12; Deut. vi, 1, 7-9. In Neh. ix, 13, 14, it is also said, "Thou camest down also upon mount Sinai and spakest with them from heaven, and gavest them right judgments, true laws, good statutes, and commandments, and madest known unto them thy holy Sabbath." The above we understand God himself gave and made known. This constitutes one code. "And commandedest them precepts, statutes, and laws, by the hand of Moses thy servant." This we understand constitutes another. Now if the law referred to in the text is the whole system of law as recorded by Moses, then the language of Nehemiah above is somewhat remarkable; and still more remarkable is the language of Eze. xx, 11-13: "And I gave them my statutes, and shewed them my judgments, which if a man do he shall even live in them. Moreover also I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness, they walked not in my statutes, and despised my judgments, which if a man do he shall even live in them. Then I said I would pour out my fury upon them in the wilderness." Now compare this with verses 24, 25. "Because they had not executed my judgments, but despised my statutes, and polluted my Sabbaths, and their eyes were after their fathers' idols; wherefore [for which reason] I gave them also statutes that were not good, and judgments by which they should not live." Consequently the good must have been given first, and these not good were given because the others were broken.
We now wish to ascertain which of these laws the Lord was going to magnify. It does not seem a reasonable conclusion that he should magnify that code which was not good, that was against us, contrary to us, which he was about to blot out by nailing it to his cross. Col. ii, 14. The law of commandments contained in ordinances which he abolished in his flesh. Eph. ii, 15. Would it not be more reasonable to believe that he would magnify that law which is holy, just, and good [Rom. vii, 12], that perfect law of liberty by which we are to be judged? James i, 25; ii, 11, 12. Is it not evidently the law of which the Lord Jesus Christ himself said, "Till heaven and earth pass, one jot or one tittle shall in no wise pass?" Matt. v, 18.
As proof that this is the law magnified, read verse 19; and as proof what law it is, read verses 21, 27. By his comments here on the sixth and seventh commandments of the decalogue, to show how broad they are, we discover how greatly he magnifies them. But when he treats of divorce [verses 31, 32], the126requisition of an eye for an eye and a tooth for a tooth [verses 38-40], and of hating our enemies [verses 43-44], these principles he utterly repudiates. Hence we conclude that whatever he ratifies pertains to the good statutes, and these he magnifies. But those which he repudiates belong to statutes which were not good, and those he abolished.
But here we inquire, Did he ratify and magnify the Sabbath law? Let the Lord himself answer. "But pray ye that your flight be not in the winter, neither on the Sabbath-day." All believe that the fulfillment of this must have been as late as A. D. 70, thirty-nine years after those Sabbaths mentioned in Col. ii were nailed to the cross.
Hear him again. Mark ii, 27. "The Sabbath was made for man." This expression meaning all mankind, as every grammarian knows, sweeps the first eleven "unanswerable arguments" all to destruction at once. But the climax of truth on this point is, that all flesh are going to observe this institution in the world to come, where they need no shadows; still they claim it to be a shadow, against reason, and more especially contrary to scripture.
Still it is argued that to magnify the law alters or changes it. Let us see if it does. Gentlemen frequently visit some elevated site for the purpose of gratifying their vision with a view of country scenery. Supposing, while thus employed, they should at a distance discover a splendid edifice; and although it may not be so distant but that they can decide whether it be a private mansion or a public building, having with them a telescope for such purposes which magnifies 500 or 1000 times, they make use of it for a more particular examination of the object of their curiosity. They find by the aid of this glass that they can examine the exterior of this edifice in all its most minute particulars. The outside doors, windows, window-blinds, and clapboards, can all be distinguished from one another; and even the shingles on the roof may be distinguished and counted. This is called magnifying that object. Does it alter that edifice to magnify it? Not in the least. Then does it alter the law of God to magnify it? No more than it did the edifice. What does this telescope do to accomplish this magnifying process? It only cuts short the angle of vision so as to apparently bring the object near in proportion to the power of the instrument to magnify. Well, what is it then to magnify the law? The Lord promised in the new covenant to bring his laws so near as to put them in their mind and write them in their hearts.
S. PIERCE.
THE CONFERENCE MEETING.
By E. Goodrich
Yes, it is good to be there where all meet in love and union. There the Spirit of God pervades each heart, and all desire to bear some humble part in the solemn worship of God. 'Tis there that the aged pilgrim (it may be leaning upon his staff), recounts his conflicts and victories. And having discovered some new truth, having gained some new eminence, he is rejoiced to think that his journey is almost done, with such a bright prospect just before him.
And then there is the aged matron who has been brought through the deep waters of affliction and temptation. Her hair is whitened, her face is deeply furrowed, her strength is almost gone; yet how strong is her confidence in God. She knows that her Redeemer lives. She knows that she has passed from death unto life, and that it is good to serve God. And she expects, if faithful a few more days, the crown will be hers, and soon Jesus will come, and this mortal will put on immortality.
Yes, and there also we find the young convert who has just begun in the service of the Lord. His heart is filled with love to God and to his brethren, and he is rejoiced that he has found the way, while he sings:
“Oh how happy are they,
Who their Saviour obey,
And have laid up their treasure above,
No tongue can express
The sweet comfort and peace
Of a soul in its earliest love.”
He little realizes how straight and narrow is the way to life. He knows not the power of the tempter, nor what sore temptations mean. He knows not that the heart of man is deceitful above all things, and desperately wicked, and that the fiery trials through which he may be called to pass will burn his very soul, purging it of dross as gold when tried in the fire. He reads, “Yea, and all that will live godly in Christ Jesus shall suffer persecution,” yet how can it be that a man will be hated, pursued, and persecuted without cause?
Again he reads, “And a man's foes shall be they of his own household,” but how can parents hate their own children, or sisters their brothers, or the wife become the husband's most bitter enemy? No, he understands none of these things, and 'tis well he does not: for then how could he stand? Having been suddenly exalted he would as suddenly be thrown down to earth without power to rise again.
But it is good for the young convert to attend the prayer and conference meeting. 'Tis there he learns to live religion. If doubts creep in, if darkness shuts out the light, or even if he has stumbled, how many a good and experienced brother is ready to hold him up and bid him God speed. It is not easy falling among brethren.
Yes, it is good to be there to hear the words of mutual comfort and exhortation. How it makes us forget our past gloomy days! How it buoys us above the trials of this life! How it strengthens us to do good and go on our way rejoicing! Yes, it is good to be there.
E. GOODRICH.
Edinboro, Pa.
SUNDAY ARGUMENTS.
By E. B. Saunders
To reason justly on any question is to reason syllogistically; and every conclusion will result from combining two or more premises in one proposition. Although each premise may not be stated, yet it exists in the mind, and often we may tell what the suppressed premise is by knowing the other one and the conclusion. I have tried to look at the arguments for Sunday-observance in this light, and will now give some of them stated in full, so that we may see how vain and empty they appear.
1. Jesus commanded his followers to rest from labor on his resurrection-day.
2. He arose from the dead on the first day of the week.
Conclusion : Christians are required to rest on the first day of the week.
If this argument is not fallacious, the conclusion is just; but if it is a fallacy, we may detect it by a careful examination of the premises. The second premise is admitted by all; so if we object to the conclusion it must be grounded upon an error in the first, viz., "Jesus commanded his followers to rest from labor on his resurrection-day." The Bible student will readily see that this is an assumption without a word of scripture support, and is also assuming the very point to be proved, which is nothing less than begging the question. To avoid the stigma of this, first-day advocates try to make the first premise good by arguing as follows:
1. The early Christians rested on the first day instead of the seventh, contrary to their early training.
2. They were guided by divine authority in their religious observances.
Conclusion : Hence they must have had divine authority for first-day observance.
Here the reasoning is good; and if the premises are true, all must come to the same conclusion; but a false premise will lead to a false conclusion. A little searching of the inspired history of their acts will convince any reasonable person that there is no text stating positively that they rested from labor on the first day of the week; hence Protestants are driven to make the following argument to prove the point in question :
1. It has been the universal practice of the people of God to have a holy convocation on the Sabbath, or rest-day. Lev. xxiii, 3.
2. It was customary for the early Christians to meet for worship on the first day of the week.
Conclusion : Hence the first day of the week was the rest-day, or Sabbath, of the early Christians.
Against this reasoning and conclusion the following objections might be urged : 1. It was a custom among the people of God for ages to have holy convocations on other days besides the seventh day. See Lev. xxiii. It is possible for such to have been the case among the early Christians. 2. The early Christians did have a custom of meeting for worship on another day; in proof of which we refer to Acts xiii, 42-44, also xvii, 2, which shows what Paul's manner was. This was not because he could get a hearing from the Jews on that day, for they deemed themselves unworthy of eternal life, and the apostles had turned to the Gentiles as early as the year 45, and it was Paul's "manner" in A. D. 53, or twelve years afterward. Also at this time we find him preaching in Philippi, in Macedonia, not in the synagogue to Jewish ears, but out by the river-side where prayer was wont to be made. Hence we conclude that it was a custom to meet for worship on the seventh day, or Sabbath; and if the custom in one case shows a sacred regard for the day, it will do the same in the other case also. Therefore we conclude, if the second premise is true, that they regarded two days in each week as rest-days.
But was it the custom of the disciples to meet for worship on the first day ? It is needless to bring forward that instance where our Lord met with the disciples while at supper, for they had not met for worship, but to eat a common meal; and there is but one other instance of Christians' assembling on that day, and that is recorded in Acts xx. Now how many times would it be necessary for them to meet for worship to make it a custom ? Is once enough ? So we are led to the conclusion that the first day of the week was not the day kept by the early Christians, because the premises upon which such a supposition is founded are false.
Thus we see how the principal evidence for Sunday-observance is founded upon an assumption so naked that it is necessary to hide its deformity by another equally glaring, and this one by another, and so on to the end of the chapter of first-day evidence, furnished us by the Mystery of Iniquity.
If such arguments were applied to common subjects, they would be utterly unworthy of notice; it is the importance of the subject that saves them from the contempt they deserve.
Again, why men seek to honor the resurrection of our Lord by a weekly observance, is more easily asked than answered. Certainly there is nothing in the nature of the event that would divide time into periods of seven days; but it is inferred because it happened on a certain day of the week. Men infer these things, and are esteemed wise, when if they used similar arguments on anything else, they would be esteemed lunatics. To expose this, let us take an argument similar to the first one adduced for Sunday observance ; thus,
1. The angel of the Lord passed over the first-born of Israel on the fifteenth day of the month.
2. The children of Israel were required to keep this day by a feast to the Lord, forever. Ex. xii, 14.
Conclusion : Hence the children of Israel were required to keep the feast of the passover, on the fifteenth of every month.
It does not require a logician to discern the fallacy of the above conclusion. As well think of observing the anniversary of Washington's birth-day on the twenty-second day of every month in the year. This would be as sensible as to believe in commemorating our Lord's resurrection once in every seven days, because he arose on one day of the week.
There are many other fallacious points in the arguments of first-day advocates, which perhaps may receive a future notice.
E. B. SAUNDERS.
Eagle Harbor, N. Y.
LETTERS.
By Susan A. Harmon
“Then they that feared the Lord, spake often one to another.”
From Sister Harmon.
DEAR BRO. WHITE: I have long felt a desire to speak through the Review to the dear saints who are striving to prepare for the soon coming of our blessed Lord and Saviour. I love to read the testimonies of those who are trying to enter in at the strait gate, and to tread the “high way of holiness.” My heart is filled with grateful love to God for his mercy and loving kindness to me, in permitting me to hear and embrace the third angel's message.
The precious truths of the Advent doctrine are very dear to me, and I am trying to live them out in my daily life, and be prepared to meet my Saviour when he comes. I want to be able to say with David, “I delight to do thy will, O my God; yea, thy law is within my heart.”
As the way seems to be growing more narrow, I feel the need of more entire consecration to the will of God. I am determined henceforth to live closer to God, to strive with more zeal to win a home in the glorious earth made new.
I feel thankful that the way is made so plain that no one need err therein, and I feel thankful also that our Father has seen fit to reprove and correct us through vision, as also to warn us of the dangers that lie in our pathway, thus giving us evidence of his constant watch-care over us.
I have many things to overcome, many evil besetments to conquer, and I feel my need of the grace of God to help me in the conflict. I hope I ever shall have a heart willing to receive reproof, and turn from iniquity. It seems to me that there is no habit I would not by the grace of God resist, no earthly pleasure I would not forego, no indulgence I would not give up for eternal life. When I think of the life and sufferings of our dear Saviour here for us, I feel ashamed that we ever talk of sacrifices on our part. If we cannot bear the tests that are brought to bear upon us thus far, how shall we be able to bear such as God may see fit to try our faith with in the future? I feel like submitting myself to the will of the Lord, and would say to any who are cast down, “Be of good127courage, and he shall strengthen your hearts, all ye that hope in the Lord.”
Yours in hope of eternal life.
SUSAN A. HARMON.
Marion, Iowa.
HIDING UNDER GOD'S WINGS.
By L. E. Millne
"He shall cover thee with his feathers, and under
His wings shalt thou trust."
'Neath the shadow of thy wing,
Dearest Saviour, I can sing,
Safely sheltered on thy breast,
O how sweetly can I rest.
Round this world I've sought in vain
Soothing balms to quell my pain,
Nothing have I found to prize,
Like my home beyond the skies.
Jesus found me in my sin,
Gave relief and took me in,
Bade my weary heart rejoice,
And I love his welcome voice.
When all earthly joys depart,
Thou canst heal the sorrowing heart;
And in all my cares and grief,
Thou, O Lord, canst give relief.
In that glorious home above,
Where is joy, and peace, and love,
We shall shout our trials done,
And through Christ the victory won.
L. E. MILLNE.
Owasso, March 10.
Extracts from Letters.
Sister M. C. Trembly writes from Sanford, Mich.: "I am still striving to live out the precious truths of the Bible. I feel a strong determination to get on the whole armor, that I may be prepared for what is coming. I believe we are living in a solemn and awful time. We must be guarded on every side, watch and pray much, that we enter not into temptation. I feel much pleased with the idea of order among God's people. I would like to have my name enrolled among them here, and hereafter."
Bro. C. A. Ingalls writes from Berlin, Wis.: "We are very lonely here, but we keep struggling on. How we want to hear the word preached again. It rejoices us to hear of the prosperity of the cause. It seems as if the hand of the Lord was leading his church upon higher and holier ground. O, may we all be prepared for the mighty work before us. It is very cheering to us lonely ones to read the letters from the brethren and sisters. My whole heart is in the cause. O Lord, prepare thy people for the trials that are fast thickening upon the earth. I desire your prayers that I may be found with that happy people who will say, 'Lo, this is our God, we have waited for him; we will rejoice in his salvation, and he will save us.'"
Bro. B. P. Warner writes from Woodhull, Mich.: "I would say a few words with regard to our spiritual welfare. There are some eight or nine of us here who are trying to keep the Sabbath of the Lord. We never have heard a lecture on present truth. All the preaching we have is the Bible and Review, with some few of your books, which we prize very highly. We feel the need of a teacher very much, and hope to be able to bear the expenses of one this spring if we are favored. We desire an interest in the prayers of God's dear children that we may ever be found living up to all the light that we have."
Bro. L. Bean writes from Troy, Vt.: "I can say that there is nothing which gives me more delight than the prosperity of the cause of Christ here on earth, and the advancement of the third angel's message. I want to go through with the remnant and enter that kingdom prepared from the foundation of the world for the little flock."
Sister E. A. Sevey writes: "I still feel a determination to make heaven my home. I am more and more determined every day I live. We see the perilous times hastening on, and I think it should stir us up to more earnestness in the good cause in which we are engaged. I feel to thank God that he has given me eyes to see, and a heart to prize, the present truth. If we firmly obey it, we shall overcome every fault, and have a home in that blest mansion that Christ has gone to prepare for us. O, happy thought! that we can be where trouble and sighing will be no more. I long for that time to come. And though the doubt sometimes arises that I never shall be there, I am determined to try, the Lord being my helper. I realize that I can do nothing of myself."
PRAYER.
PRAYER is the means which God has appointed to obtain every good and escape every evil. We are certain of obtaining what we ask in faith, according to God's will. He is able to do exceeding abundantly above all that we can ask or think. He has earnestly invited us to come to him, has promised to supply all our wants, and to give us durable riches and righteousness.
Jesus said to his disciples, Verily, verily, I say unto you, whatsoever ye ask the Father in my name, he will give it you; ask and ye shall receive, that your joy may be full. We may not obtain the first time we ask. Paul had a thorn in the flesh, and besought the Lord thrice before he was heard, and though it was not removed he was enabled to take pleasure in his infirmities.
Prayer is a satisfactory evidence of our having received the saving grace of God. Because ye are sons God hath sent forth the Spirit of his Son into our hearts whereby we cry abba Father. It is the breath of the spiritual life in the soul. Whatever has life must breathe, and if the life be strong it will breathe freely. If prayer be faint, weak, and disordered, the soul is not in full life and health; if there be no prayer there is no spiritual life. The first mark of it is 'Behold, he prayeth,' and the last account we have of one is, 'Lord Jesus receive my spirit.' It is to the spiritual church the promise belongs, I will pour upon the house of David and the inhabitants of Jerusalem the spirit of grace and of supplication. When we can feel with David, My soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, to see thy power and thy glory so as I have seen thee in the sanctuary. Then we may also say with humble yet believing confidence, 'O, God, thou art my God.'
It is that singular duty in which every grace is exercised, every sin opposed, every blessing obtained, the whole soul revived, strengthened, and invigorated for the Christian race. Just in proportion to your prayers, so is your holiness, so is your usefulness. As the naturally weak ivy which if it had no support would grovel on the earth by adhering to some neighboring tree or building, and entwining itself about it, thus grows and flourishes, and rises higher and higher, and the more the winds blow and the tempests beat against it, the closer it adheres and the nearer it clings, and the faster its fibers embrace that which supports it, and it remains uninjured. Just so the Christian, naturally weak, by prayer connects himself with the Almighty, and the more dangers and difficulties beset him, the more closely they unite him to his God; he reaches toward, and leans upon, and clings to him and is strengthened with divine strength. High is the privilege of prayer, which turns our very wants to our advantage, leading us by them into a constant intercourse with God, and keeping us in a spiritual and heavenly state of mind.