"1. In Rev. xi, 11, what is meant by 'the three days and an half?'"
"2. Gal. iii, 24, to what law does Paul refer; the moral or the ceremonial?"
"3. In Rev. xvii, 12, what is meant by 'one hour?'"
E. T.
Answers.
1. I understand the "three days and an half" to be prophetic days, signifying three and a half years.
Undoubtedly the day-year rule applies here, the same as in numerous other cases : Rev. xi, 2, 3; xii, 6; xiii, 5; Dan. viii, 14, &c. The Scripture from which the foregoing question is deduced, had its fulfillment in the time of the French Revolution, in the dreadful war that was then made upon the Bible. The "two witnesses" brought to view in this scripture we understand to be the two Testaments comprising the Bible; and from historic facts we learn, that in the midst of this "reign of terror," for the space of just three years and a half, by virtue of a bloody decree, the Bible was totally suppressed in France, so that during that exact period, the "dead bodies" of these "two witnesses" was all that betokened their previous existence. But after the expiration of the allotted time,—the three years and a half—life was again given to the two witnesses,—the Bible was again restored by national authority. See Their's French Rev.
2. The Ceremonial. The Moral law, while it convinced of sin, Rom. iii, 20; vii, 7, pointed to no remedy. It did not act the part of a school-master to bring the sinner to Christ, but on the contrary, it seems very clear that it was the province of the Ceremonial law to bring the transgressor immediately to him. Indeed, there was no other way to get to Christ, but by a system of types and ceremonies, such as the ceremonial law. Every type seemed to point directly to him. Every sacrifice required to be offered, tended to fasten the sinner's mind upon the great remedy.
Again, in verse 19, it is said of this law, that "it was added because of transgression." Nothing seems more clear, than that the ceremonial law was the added law. Certainly the Moral law was not added because of transgression, for it existed before transgression. But for the very reason that the moral law was transgressed, the ceremonial law was added, or if you please, appointed as the school-master to teach the way to Christ.
3. If this were a prophetic hour, as in Rev. ix, 5,—one twenty-fourth part of the day-year—the answer would be fifteen days. But from the common usage of the word hour (Greek hora) in the Bible, it need not necessarily be regarded as a prophetical period, subject to the rule in such cases. It is frequently rendered season, as in John v, 35; 2 Cor. vii, 8; Philem. 15, &c. Also, one hour, as in Rev. xviii, 10, 17, 19, &c., in all of which cases it evidently means a comparatively short, but indefinite period. Such is probably the meaning of the term in the text in question.
J. M. A.
Yearly Meetings.
By M. E. Cornell
THE decision of the Conference Committees to call a Conference of delegates, will, I trust, meet with general approbation. There are many reasons showing that this plan is not only preferable, but absolutely necessary.
1. The principal object to be accomplished is the transaction of business. The Association meeting, the General and State Conferences all occurring the same week, afford so much business, and require such an amount of mental labor that but little time or strength can be spared for religious meetings. How cruel it must be to require a minister after he has deliberated all day in the business sessions to speak an hour and a half at night, and then retire so exhausted that he cannot sleep!
2. If people expect to hear good sermons at these meetings, they are liable to be disappointed, because overworked and nearly worn-out preachers cannot give due attention to necessary business and still be able to meet the expectations of the people. And on this account, many in times past, attending large Conferences expecting to be greatly benefited in a religious point of view, have gone away disappointed and dissatisfied. They took a wrong view of the matter.
3. If the object of these Conferences is to enjoy good meetings and have a comfortable time, the sisters of the church where the meetings are held, are evidently wronged; for they must work so hard to entertain the multitude that they cannot always attend, much less enjoy religious service. Reference can be made to several who have broken their constitutions by overworking during Conference week.
4. With the present system of Quarterly Meetings, devoted almost exclusively to religious services, the wants of the cause are being met independent of large yearly gatherings.
5. The organization of churches and Conferences has gone steadily forward, until now there are about as many delegates to the annual meetings as can conveniently be provided for in one society.
6. The church at Battle Creek, though still willing to157bear all necessary burdens, are not able to provide for three or four hundred persons during Conference week.
7. Our preachers, and Gen. Conf. Committee, so far as we know, are unanimous in the opinion that a conference of DELEGATES is every way preferable to large and promiscuous assemblies.
M. E. CORNELL.
Battle Creek, April 13th, 1866.
Humbugs.—Beware of Them.
THE mails are loaded down with circulars sent out to persons all over the country, containing glowing accounts of gift enterprises, in which the recipient is told that if he will invest one dollar, he will receive for certain, an article of value worth more than his money, and in addition, a gift varying in value from $100, to $1,500, or $2,000. Or a lottery scheme will be sent with a confidential letter promising select tickets sure to draw $1,100, $1,500, $2,000, or $5,000. Don't believe them. Men are not thus benevolent.
No one sure of drawing a prize of $2,000 for ten dollars, would be fool enough to send it to you.
Beware of all such pretensions; they are illegal and bogus concerns, of which the country is full, and from which their conductors are realizing a golden harvest from their thousands of dupes, some of them thousands of dollars per day.
The Law Still Lives
By R. F. Cottrell
THIS is the chapter that is supposed to teach that the law of God is dead, even the moral law, the law that says, “Thou shalt not covet.” Verse 7. We admit that this is the law referred to in this chapter, but find no evidence here that this law has been slain. On the contrary the apostle affirms that it slew him. Verse 11. Dead men kill nobody—a man that is literally dead, literally slays no one. So the fact that the law slew Paul after the new dispensation was fully commenced, instead of proving it a “dead letter,” is proof positive that the law still lives.
This chapter is a continuation of the subject of life and death, burial and resurrection, introduced in the preceding chapter. In chapter vi, a figurative death, burial and resurrection are introduced, founded, of course, upon the literal fact that “the wages of sin is death, but the gift of God is eternal life, through Jesus Christ our Lord.” It is through Christ only that we are to escape literal condemnation to death, which is the wages of sin; and this is affected by dying beforehand—becoming “dead indeed unto sin, but alive unto God through Jesus Christ our Lord.” He varies the figure, at one time saying “we that are dead to sin,” at another, “our old man is crucified”—in one expression he represents the Christian as being “dead with Christ,” in another he represents the “body of sin” as being “destroyed.” The person becomes dead to sin, by living no longer in it; sin is dead when it has lost its power and dominion over the person.
With this just view of the figurative language of the apostle, let us follow him into the seventh chapter. “Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?” That is, until he die to sin, or until sin in him be dead, the law has dominion over him, or holds him under its condemning power. Then comes the illustration, beautifully appropriate: “For the woman that hath an husband, is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then, if while her husband liveth, she be married to another man, she shall be called an adulteress; but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.”
Our law-abolishing friends understand the husband in this illustration to mean the law of God; and that it was necessary for the law of God to die, in order that the person might be married to Christ. According to this view, the “holy, just and good” law of God was the only obstacle in the way of our union with Christ. Hence the husband, the law, must die. The illustration should then read, The woman that hath a husband is bound to her husband so long as her husband liveth; or, to throw off the figure, men were bound by the law to the law so long as the law lived; but the law died at the death of Christ—Christ's death slew the law by nailing it to his cross. If this view is correct, no one could be married to Christ before the crucifixion, because the first husband, the law, was still living—they would be guilty of adultery, if they claimed Christ as their own, while the law, the first husband, was still living. And as none can be saved out of Christ, all living before the crucifixion must be damned. But since the law is dead, all may be married to Christ—no danger of committing spiritual adultery now, the apostle James to the contrary notwithstanding. James iv, 4. And if the law, the only thing that held the sinner in condemnation is dead, men can now be saved without repentance; for sin is nothing else but the “transgression of the law.”
But all may see who will, that there are four distinct objects in the apostle's illustration. 1. The woman. 2. The law. 3. The first husband. 4. The second husband. The law and the first husband are distinctly two things. Which of them must die? It is not necessary that both the law of marriage and the first husband should die, in order to a second marriage; only the husband need die, the law is necessary to a second legal marriage. If the law of marriage were dead, the woman might have two husbands at the same time without committing adultery. The law then does not die. The woman is “loosed from the law,”158not because the law is no more, but because her husband is dead.
What then is the application of the figure? 1. The woman represents mankind. 2. The law represents the law of God. 3. The “old man,” or “sin,” is the first husband. 4. Christ is the second husband. Genuine repentance is the death of the first husband. The law holds us under the “dominion” of sin, a cruel tyrant of a husband, until we die to sin, to live no longer therein, or, until our “old man” be crucified and the “body of sin” be dead. Then we may be “married to another,” a very kind husband, “even to him who is raised from the dead, that we should bring forth fruit unto God;” a holy progeny, even obedience to that law which is “holy, just and good,” or, in other words, “That the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the Spirit.” Chapter viii, 4. “For when ye were the servants of sin, ye were free from righteousness. What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. But now being made free from sin, [the first husband,] and become servants to God, [by obedience to his law,] ye have your fruit unto holiness, and the end everlasting life.” Chapter vi, 20–22.
Baptism is the marriage “ceremony,” by which we are united “to him that is raised from the dead.” “Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.” Chapter vi, 4, 5. But it is illegal, and worse than useless to perform this ceremony, until the first husband be dead. The apostle warns us in the very next verse, to be sure of this. “Knowing this,” says he, “that our old man is crucified with him, that the body of sin might be destroyed, that HENCEFORTH WE SHOULD NOT SERVE SIN.”
As “sin is the transgression of the law,” here is the strongest evidence that the law has not been abolished—that it did not die that we might be married to Christ. None say that it did, but those that are living in sin, that is, those who transgress, at least, one of its precepts. No Christian will justify the violation of any one of the ten commandments, except the fourth, the Sabbath precept. None would attempt to prove the decalogue dead, but to excuse themselves for disregarding the Sabbath. But the seventh of Romans says nothing about that particular commandment. It speaks of the law that says, “Thou shalt not covet,” as a whole. If one precept is dead, so are the other nine. But no one believes this. Why then will they risk their eternal all upon some sophistical arguments and self-evident fallacies? Oh, the deceitfulness of sin! It cheats men out of their right reason. It is a cruel, tyrannical husband, and none should profess to be married to Christ till it is dead. They should serve sin no more. R. F. COTTRELL.
Experience.
By John Byington Frisbie
It is my experience that the world grows darker every day. The present truth is fast ripening the world for destruction, while it is a strong tower into which the righteous may enter and be safe. "The Devil is come down having great power, because he knows he has but a short time, and will deceive if possible the very elect." And those who do not love the truth will be delivered over to "strong delusions" to believe a lie that they might be damned. False reformations, carried on by mesmerism and Spiritualism, are well calculated to quiet the conscience and harden the people into the belief that there is no such thing as true conversion, as there is but little or no reform.
I may illustrate this by relating what a spirit medium told me some four years ago. He said that there was a Methodist protracted meeting in his neighborhood, and he attended. The preacher told him to give up his Spiritualism, which was of the Devil, and get out of the way of sinners. The spirit told the medium that they should not have a revival there and they might do their best; and if they did, to tell the preacher that he would renounce Spiritualism and unite with the Methodists. They continued their meetings about six weeks with the help, before he closed, of another preacher, but with no success. The idea came to me when he was telling this circumstance, can spirits stop a Methodist revival, or carry one on!
This took place in Kent county, town of Byron, Mich., medium Esquire Barton. I see the importance of believing and living out the plain truths of the Bible. In doing this there are great blessings. But to dwell on the dark side of any religious question, is to drink in darkness, which gives room for temptation and doubt. To live out that which is plain, is to live in the light of the Spirit. But to dwell on that which is dark, is to bring on darkness and death.
It is my experience, after receiving a large outpouring of the Spirit, and meeting with success in winning souls to Christ, that Satan most fiercely attacks to destroy the work. There are nothing but the plainest truths of the Bible, and these kept constantly before the mind, and the power of God's Spirit, and the assistance of holy angels, that can keep us from falling. We must have strong faith mixed with prayer. The will is of us, but the power is of God. Knowing this, oh how I fear and tremble! All lasting good is of God. Man is but the feeble instrument in the hand of God of any real success in saving men. How I mourn over my weakness after the best of my days are gone. How little have I accomplished. At the best, I have been a poor, unprofitable servant. "By their fruits ye shall know them." The present truth leads to honest devotion. The envious spirit of opposition to commandment-keepers, is the sad reverse. It is life and death, and more death than life. I will close this soliloquy by saying, As for me, I WILL serve the Lord, by the grace of God. I have been greatly blessed with his Spirit at late of times.
J. B. FRISBIE.
Eternal and Everlasting.
By ETTA BOOTH
THESE terms are regarded by many as most positive proof of endless duration, and are applied to the future punishment of the wicked or condemned. But it is a remarkable fact that though the original words, aion and aionios occur 179 times in the New Testament, they are used only nine times in connection with punishment! Matt. xviii, 8; xxv, 41, 46; 2 Thess. i, 9; Mark iii, 29; Heb. vi, 2; 2 Pet. iii, 17; Jude vii, 13.
What! is the gospel, or \"good news,\" a special revelation of endless punishment, and yet the above assertion true! The original words denoting it are applied only in nine instances to any punishment from a usage of one hundred and seventy-nine times, and then by repetition in twenty instances, making its actual occurrence one hundred and ninety-nine times.
Learned critics and lexicographers all agree in rendering the nouns aion and aionios a space of time, past, present and future—an age whether longer or shorter—a long period of time—a lifetime—an eternity—a long duration, sometimes lasting. These words being ambiguous, we are to understand them according to the nature and circumstances of the things to which they are applied. The Greek authors employ these terms in a sense which excludes the idea of endless. PLATO has \"eternal drunkenness.\" EUSEBIUS, an early Christian ecclesiastical writer, says of the darkness of chaos preceding creation, \"they continued for a long eternity.\" \"Alter not the eternal boundaries,\" &c. Examples might be multiplied beyond number, Josephus employs aion thus, \"the everlasting name of the patriarchs;\" \"the everlasting glory of the Jewish nation,\" which ended 2000 years ago; \"the everlasting reputation\" of Herod; \"the everlasting worship\" in the temple which ceased 1800 years ago; \"the everlasting imprisonment\" to which John the tyrant was condemned, and could continue but a few years at most. Josephus and the apostles stood in the same relation to the Greek language, all embracing both Greek and Jewish elements for the meaning and usage of these words. There is also an entire scriptural harmony between these terms and their Hebrew equivalents, thus: \"I will give thee the land of Canaan for an everlasting possession.\" Gen. xvii, 8, and in verse 13, \"my covenant shall be in your flesh for an everlasting covenant.\" And yet the Jews have been driven from the land, and the covenant of circumcision these 1800 years. An everlasting priesthood was that of Aaron; yet it was put aside by God's authority, and the priesthood of Christ set up in its place. Ex. xl, 15.
There is no more authority for the belief, that the everlasting punishment of Matt. xxv, 46 is endless, than there is for believing the priesthood of Aaron to be endless. The word may sometimes mean literally, eternity; but its force is taken from the subject or person upon which, or to whom, it is addressed. Everlasting God means endless—it cannot mean otherwise, because God is immortal and eternal; not by any force of the word everlasting, for it borrows its sense of endlessness from God, not God from everlasting.
ETTA BOOTH.
Medina, N. Y.
The Church’s Duty to Convert the World
THE CHRISTIAN GUARDIAN, a Wesleyan Methodist paper, published at Toronto, C. W., says: "Unless the activity and zeal of the church be increased, there is no hope for the conversion of the world." And again, "if the church does not increase its liberality the world can never be converted."
Report from Bro. Matteson.
By John Matteson
MARCH 18th I commenced meetings among the Norwegians, near Hundred Mile Grove, being requested by the brethren. When I became a little acquainted with them, I did not have much hope of any embracing the truth, for most of them belong to the old Lutheran church, which is now only another edition of the Catholic. Yet the school-house was crowded every night contrary to my expectations. It caused considerable excitement among the people, and as the Lord kindly moved upon the hearts, many were interested in the things of the kingdom, while others opposed strongly.
Next Sunday a man came with one of Luther's books and wanted to read from it to the people. He then read, that such stragglers, sneaking into the houses, and deceiving the people with doctrines of devils, contrary to the pure Lutheran doctrine, were rascals, thieves, and murderers, and ought to be treated accordingly. But the following questions put to them would soon drive them off. Art thou called of God and his Spirit? Where is thy letter from the church? Prove these things if thou canst. The man trembled all over while reading, and then went out as fast as possible. The rest remained and manifested good interest.
But in the evening another experiment was tried with better success. The house was again filled, and with them came some of the chief men of the synagogue. The deacon asked liberty to give questions. It was granted at the close of the meeting. I had good freedom in presenting the truth, and many were seriously impressed. He then very cunningly made no objections to my preaching, said he was not learned enough to criticise theological questions, but wanted to address the church, which he did as follows: "You are Lutherans. You need not prove that this man is in the wrong. But can you prove that our creed is wrong? I do not dispute but what you need more labor, and I am sorry to say that you are dead. But this is the wrong man. You must wait till one of our school can be raised up. And now, in the name of the creed, I demand of you to come here no more, lest you find yourselves cast out of the church ere long."
I then showed that I had come there lawfully, openly, orderly, asking no one to leave the church, but only presenting to them the word of God in plain terms. That I had several times told those to stay at home who did not like the meetings. And I advised them to come no more as long as they had bound themselves by the creed to do so. The next night only one came. Thus the meetings closed.
Two things were accomplished. 1. Many people commenced searching the Scriptures more diligently than they had ever done. 2. Their confidence in the priest and creed was somewhat shaken. May also here some hearts be prepared for Jesus' coming.
JOHN MATTESON.
Ft. Atkinson, Wis., Apr. 1, 1866.
God's Care for the Righteous.
By Etta Booth
“He preserveth not the life of the wicked.” Job xxxvi, 6.
. . . . “Where were the righteous cut off?” Job iv, 7.
Job, through all his affliction, kindled not the wrath of God against him. He spoke of God the things that were right, and was blessed, and when he was old and full of years God took him. David, the man after God’s own heart, served his own generation, then fell on sleep by the will of God.
Is not the will of the Almighty likewise manifest at the present time? The ungodly can claim no divine protection. They are given into his hands whose children they are, and where is the promise of deliverance in the day of calamity? But the righteous fulfill all their allotted time, perform all that God has appointed, complete their whole work, and then, by the will of God, they lay their armor down, and fall asleep. It is then, and not till then, that the righteous leave us. Let us hope, and mourn not.
ETTA BOOTH.
S. N. CHADWICK
By S. N. Chadwick
From Sister Chadwick.
DEAR BRETHREN, AND FRIENDS OF THE REVIEW: It is with a grateful heart that I attempt to address you for the first time. Under God you have been the means of affording me much light and assistance in perusing his precious word; not that I see every thing in the light you do, yet taking your system of theology as a whole, it seems to me to be the most correct, the most consistent, and the most agreeable to the plan of salvation of any extant. It is so simple a child can understand it; and that is probably the greatest reason for there being so much opposition to it. The world, and the nominal churches as well, are so wrapped up in papal mysticism that they make salvation dependent on anything else than simple obedience to God’s law. And since man has disobeyed and disregarded, with few exceptions, his perfect law, what is more simple and plain than that there should be a way of escape provided for those who through incapacity or ignorance have transgressed it, since it cannot be broken, and that those who, having transgressed, repent and return to God and find mercy? And what is turning to God and repenting but reforming the life?—doing right? Paul, addressing the converted Gentiles, says they turned from “idols to serve the living and true God and to wait for his Son from Heaven.” As it was with ancient Israel, cities of refuge were provided for those who had sinned unintentionally that they might escape death, so a great and universal provision is made whereby life may be obtained for the transgressor; that he may go on in transgression? No, surely; but that he may be encouraged by God’s great goodness to remain in the perfect “law of liberty” to which repentance toward God and faith in the Lord Jesus Christ has brought him. But the question here arises, What is sin? How shall I know when I have disobeyed God? Is there not a rule to guide us? “Whosoever committeth sin, transgresseth also the law; for sin is the transgression of the law.” John further says, “Whosoever hath this hope in him, purifieth himself even as he (Christ) is pure.” It all looks plain and beautiful.
But how many there are who are puzzling and fretting themselves in order to set aside the law as of no force now, talking about a “new covenant,” and yet they cannot explain how or when the covenant was made. How much better to take the law of God as the rule of life, and see that it is written on our hearts, and that we are not satisfied merely with the letter.
I look upon the truths promulgated by Seventh-day Adventists, as the only preparative against the coming storm of God’s wrath. It seems to me they are so like God and his word. It is just what we should expect of him in view of his dealings with mankind in past ages, that he would have a test to try his people before the great and momentous event of the coming of Christ. The chaff must be separated from the wheat; and the law of God restored among the ranks of God’s people, is the very thing that will do it. It must be vindicated before the world in order that sin may be shown up, and the world judged by it.
I would say to all who are yet undecided that there is no time to be lost, “a short work will the Lord make upon the earth. He will cut it short in righteousness.” Many, no doubt, have all the light they will ever have. They must search the word for themselves. It requires strong faith to hold up the law of God while there are teachers who are trying to make the word of God teach otherwise. I must say that in reading Paul’s epistles I can see how it is people are159somewhat staggered, but if we take into account all the circumstances under which Paul wrote, we shall see it all plain.
Many were contending for the old state of things as people are now. They could not give up the old usages and practices, even Paul himself had lost sight of the coming of the Just One; and God had to use supernatural means in order to convince him of the truth of Christianity. So now, how few will be convinced of truth, even when God has evidently taken extra pains, if I may so speak, in order to confirm his word. I allude to the visions, having read enough to satisfy me that they are of God. Whatever people may try to make out of Paul's writings, no one can read the book of Revelation, and not see that the “commandments of God” are distinct from the “faith of Jesus,” and how much soever people may cavil, they cannot but see that near the end there is to be a class who both keep and do the commandments of God. They can also find it sufficiently plain in the latter part of Isaiah, chap. viii, also chap. lvi and lviii. God has given sufficient light to those who are willing and obedient. “The willing and obedient shall eat the good of the land.”
God grant that there may be many yet who shall be made willing in the day of his power.
S. N. CHADWICK
Boston, Mass.
Memorial of Bro. Bostwick.
By John Matteson
BROTHER, thou art gone to rest. Thy course is finished, thy toils ended, thy record made in the books of God. Thy sins, imperfections, tears, resolutions, and labors, those books alone can tell in full. Thy pains and sorrows, doubts and fears, temptations, and victories are best known to God.
Thy love and sympathy hath ceased, and the tender cords of friendship are broken for a little while. But still they speak loudly in those gentle hearts which are left to mourn.
O Death! why hast thou taken our brother from us? Why hast thou cruelly destroyed those expectations which we entertained of him? Why hast thou taken away from a sorrowing family their kind protector? From the little flock of God one of their friends?—Cruel Death! when wilt thou cease, when shall my poor heart be wounded by thee no more?
“Behold I come quickly, and my reward is with me.” “Let not your heart be troubled: ye believe in God, believe also in me. . . . I am the way, the truth, and the life.”—Whose voice is this, sweeter than honey and the honey comb, more precious than silver and gold, more soothing than the choicest balm of the earth? Jesus, blessed Jesus! I praise and adore thee, my Saviour! Thou art the way. Soon thou wilt come again to redeem thy people. To gather all who have washed their robes in the blood of the Lamb. To unite all loving friends, to heal every broken heart, to bestow honor and immortality on poor, undeserving mortals, and take them home to thee in glory. Then we will not murmur. In bright expectation we look forward. By faith we stand firm upon the immutable promises of God. Hope smiles and love sings glory to God in the highest, and unto the Lamb for ever and ever. Amen.
JOHN MATTESON.
Wis. Apr. 1866.
Letters.
“Then they that feared the Lord, spake often one to another.”
This department of the paper is designed for the brethren and sisters to freely and fully communicate with each other respecting their hopes and determinations, conflicts and victories, attainments and desires, in the heavenly journey. Seek first a living experience and then record it, carefully and prayerfully, for the comfort and encouragement of the other members of the household of faith.
A Call for Fellow Believers
By Harriet Hicks
From Sister Hicks.
Dear Brethren and Sisters : Again I wish to speak to you. Being one of the lonely ones, the Review is my only teacher. I bless the Lord for his goodness and longsuffering and kindness to me; that he has taken my feet from the mire and clay, and placed them on the rock Christ Jesus. I feel the love of God in my soul; truly his goodness and mercies have followed me all the days of my life.
There are none here to remember to keep holy the Sabbath-day with us; but I feel that the Lord blesses our efforts to obey his whole law. Of a truth he is an ever-present help in time of trouble; he helps us to overcome our many besetting foes, without and within. Oh, for a spirit of greater consecration to him, and a renewed diligence in the cause of present truth.
Dear brethren and sisters, let us arouse, and gird on the armor anew for the fight. I greatly feel the need of having those of like faith to strengthen and encourage me. We would be glad if a messenger could be sent here to proclaim the truth. It grieves my heart to see the people rushing to destruction without the warning notes being given them. The harvest is great, but the laborers are few. Pray for me, that I may be sustained through all trials.
Your sister in the truth.
Harriet Hicks.
Prairieton, Vigo Co., Ind.
Extracts from Letters.
Bro. J. Crofitt writes from Brooklyn, N. Y.: I frequently see in the Review the name of Bro. Joseph Bates, and I want to tell him that I have a very pleasant remembrance of him, on account of his tract on the Sabbath, some twenty years since, or thereabouts. I read it carefully, and said to myself, His position is untenable, and I will show him that it is. As I had never carefully examined the Bible on the subject, I immediately set about it, with the help of a Concordance, confident of success in overthrowing his position. You may imagine my disappointment and surprise to find myself in error. I was amazed, but yielded without hesitation, a convert to the truth, rejoicing in it, giving glory to God; and from that day to the present, I have had no doubts in reference to the Sabbath. "The seventh day is the Sabbath." Ex. xx, 10.
I read the Review with great interest and much comfort. I do not claim infallibility for my opinions, nor do I contend with others for opinion's sake; but
I do contend earnestly for the faith, the truth as it is in Christ, that I may be found in him, not having my own righteousness, but the righteousness of God, which is by faith in him. I hope to be saved and to meet my brethren in glory, and join with them in praising God and the Lamb forever and ever.
I would like to say something about the glorious future, and its certain nearness, but I am too feeble to extend my letter. I can only say I am watching, praying, and waiting for the coming of Jesus, believing the time and event is very near, and rejoicing in hope of the glory of God. Praise God! "Bless the Lord, O my soul! and all that is within me bless his holy name."
Overcoming Harmful Habits
By Eleanor Overton
From Sister Overton.
DEAR BRETHREN AND SISTERS: I can truly say that it cheers my heart to see the signs thickening around that portend Jesus' coming. It seems to me that the time is nearing when "He that shall come, will come, and will not tarry;" and in contemplation of these things my heart is made to rejoice in the God of my salvation. Brethren and sisters let us lift up our heads and rejoice that our redemption draweth nigh. I feel strengthened each day of my life to go on to know the Lord, whom to know aright will be eternal life. I feel that God is good to me, and has been in days past, while I was bowed down in darkness, in weakness of body and mind, holding on to idols for which I had formed the habit, and to which I had become very much attached; such as smoking, drinking tea, &c., going contrary to the laws of my being, not knowing that I was sinning in so doing. After the visions reproved me for these habits I had no peace of mind until I went with a will to work to break off from them. And as fast as I obtained the victory over these idols, light broke into my mind, and I feel stronger in body and mind to-day. My head is clearer; I can study the Bible now; it looks plainer; and these glorious truths that are being proclaimed, I can look into them, and my head is not confused as it used to be. If I had clung to these idols I never could have studied, nor could I have received the light of present truth. Oh, I feel thankful to the Lord for giving me overcoming grace. I feel that I can put my trust in the Lord; in him is my strength.
Now if there is any sister who is troubled with these habits, I would say to her, Break away from them; you may think you can't, but I say you can! Make up your mind that it is a sin; believe the visions; they are to purify the church. How can we expect to make any progress in the divine life while we indulge in such things? O sisters, break away from them. We can't go to God in prayer, and be forgiven and blessed while we are going against so much light. I thank the Lord that he has enabled me to overcome thus far, I want to overcome all sin, and be ready and waiting for the coming of the Lord. Oh the hope of the Christian! the joys that are in store for those that overcome! Time seems short; it seems but a little while in the future, when if faithful we shall see Jesus, yes, glorious thought!
*Oh happy day, oh blessed hope,
It buoys our drooping spirits up;
When Christ our living head shall come,
To take his weary children home.*
Yes, a home with Jesus. I can say, away with the world; away with idols—with everything that shall hinder me from having a home in Heaven.
Brethren and sisters, let us get on higher ground, where the Lord can bless us, where he can pour out his Spirit upon us. Let us press together, be of one heart and one mind; then we shall see the message go with power. I believe it, and I want to be faithful in all that the Lord would have me do, that I with all my brethren and sisters may have a home in the earth made new.
Yours, in hope.
ELEANOR OVERTON.
Rejoicing in Present Truth
By Mary J. Boaz
From Sister M. J. Boaz.
I WOULD like to say a few words through the Review concerning the rebellion in Iowa. My heart is rejoicing this morning to hear the report from the different churches; the decided stand they take against this rebellion. We are alone in the midst of wickedness. Oh, what preaching the Review contains for us. I thank the Lord that the third angel's message ever reached Iowa, and that we had hearts humble enough to obey it. I thank the Lord that Bro. and sister White have come home. May the Lord bless and restore him to health again, and may the loud cry of the third angel go forth with power. I am striving to overcome all, and I hope I have in part, and the Lord being my helper, I will overcome all. We are looking for our Lord and Saviour. Oh, that the time would hasten! I want to wait with patience his own time. I thank the Lord I have quit using tobacco, and have spent my time in learning to write since I was fifty years of age.
MARY J. BOAZ.
Summerset, Warren Co., Iowa.
LIZZIE R. LEWIS
By Lizzie R. Lewis
From Sister L. R. Lewis.
DEAR BRETHREN AND SISTERS: As I have not the privilege of meeting with any of like faith, I will say a few words to you through the Review. I can testify I love the Advent people, and the truths they advocate. I also feel like trying to live in obedience to them. Although I have to confess that when Elder Hull turned away from us, my faith was shaken in a measure, he being the first to preach the third angel's message to me. I had too much confidence in mortal man, and not faith enough in God. I sometimes was almost ready to say, "There is none good, no, not one." But when I see the steadfastness of our leading messengers, and their determination to hold out faithful, I dared not dispute their worthiness. I feel to thank the Lord that the rebellion here in Iowa does not discourage me, neither does it weaken my faith in the least; but rather confirms my hope that the "end is near, even at the door." For the apostle Paul teaches us that in the last days some shall "depart from the faith," giving heed to seducing spirits, &c. May the Lord help me to overcome, and prove faithful to the end, for such have a precious promise in Matt. xxiv, 13. "He that shall endure to the end, the same shall be saved."
LIZZIE R. LEWIS
Summerset, Warren Co., Iowa.
Endorsing the Church’s Action
From Bro. and Sr. Neal.
BRO. WHITE: We wish to say through the Review, that all may know our whereabouts, that we have our membership with the Sandyville church; but live some forty miles distant. We have been unable to meet with the church since Bro. Loughborough was there last summer; but we are still trying to live out present truth, and fully endorse the action of the church as published in Review, No. 16, present Vol., in regard to the rebellion of Elders Snook and Brinkerhoff.