Earlier text: NOAH—HIS AGE AND OURS"And behold there appeared unto them," says Matthew, speaking of the transfiguration of Christ, "Moses and Elias talking with him." It appears that what was witnessed by the disciples on the mount of transfiguration, was a real scene, and not an appearance only. The very word, transfiguration, is a word which is applied to a change actually accomplished, and not to that which is only apparently so. Mark in recording this wonderful scene, says, "And there appeared unto them Elias with Moses, and they were talking with Jesus." Mark ix, 4. Luke says, "And behold there talked with him two men which were Moses and Elias." Luke ix, 30. The word rendered appeared, in these instances, is applied by its definition to that which is really and literally seen, and is almost exclusively so used in the fifty-seven times of its occurrence in the New Testament. True, Christ told his disciples when coming down from the mount to tell the "vision" to no man; but the word here rendered vision is not limited to the sense in which that word is now used; for it also is applied to real and actual sights as well as to appearances, and is so applied in Acts vii, 31, being in that instance rendered "sight." From this it appears that this was a literal and real transaction, and that consequently Moses and Elias were really and bodily present. It follows therefore that Moses had been raised, as the resurrection was the only avenue through which, in bodily form, he could have made his appearance on the mount. Add to this the intimation we have in Jude of some important transaction in regard to the body of Moses, and our evidence is complete. We there learn that Michael, the archangel, disputed with the Devil about the body of Moses. Let it be noticed that this dispute was about the body of Moses. Michael [Christ] and the Devil, each claimed, it appears, the right to do something with his body. Some have endeavored to reconcile this with the non-resurrection of Moses by saying that the Devil wished to make known to the children of Israel the place of Moses' burial, in order to lead them into idolatry; and that the contention between him and Michael had reference to this; but such a conjecture (for it is nothing more), seems to be wholly without foundation; as in this case the contention would have been about the grave of Moses rather than about his body. But since this dispute did have reference solely to the body of Moses, let us inquire further what the Devil has to do, or what he does do, with the bodies of men. He is said to have the power of death; hence he is the one who reduces them to a state of death and holds them there; while on the other hand, Christ is the Life-giver whose prerogative it is to bring men out from under the power of death, clothing his own with immortality. The most natural conclusion therefore is that the dispute took place on this very question; that it had reference to the bringing back to life, to the resuscitation, of that dead body, which the Devil would naturally wish to keep, and claim the right to keep, in his own power. But Christ rebuked the adversary and rescued his victim from his grasp. This is the necessary inference from this passage, and as such it is entitled to its weight in this argument. But the great objection to the resurrection of Moses, which underlies this whole question, and meets us in the beginning, middle and end of its investigation, is this: If Moses was raised so many years before the resurrection of Christ, how can Christ be called the first-fruits of them that slept, as in 1 Cor. xv, 20, 23? how can he be said to be the first that should rise from the dead, as in Acts xxvi, 23? or be called the first-begotten, and first-begotten of the dead, as in Heb. i, 6, and Rev. i, 5? or the first-born among many brethren, the first-born of every creature, and the first-born from the dead, as in Rom. viii, 29, and Col. i, 15, 18? This lay for a long time as an objection in our own mind; it may be so still in the minds of some. Before such we will lay the evidence that has satisfied us, believing it to be sufficient to do as much for them. First, then, we call attention to one fact: several individuals, of whom we have explicit account, were raised to life before the resurrection of Christ. We refer to the widow's son, 1 Kings xvii, the son of the Shunammite, 2 Kings iv, the son of the widow of Nain, Luke vii, 14, the ruler's daughter, Luke viii, 40, 55, and the resurrection of Lazarus, John xi, 43, 44. We have been ready to dispose of these passages, by making a distinction between a resurrection to immortality and one to mortality. Our argument has been that the cases of these individuals, they not being raised to immortality, would not affect the declaration that Christ should be the first to rise from the dead, meaning, we have concluded, the first to rise to immortality. But is such a distinction as this admissible? Does the Bible make any such distinction, or give even an intimation of anything of the kind? Christ, in sending word to John of the results of his work, told the disciples to tell him, among other things, that the dead were raised up. And when the wicked are restored to life, it is called a resurrection, no less so than the restoration of the righteous. See John v, 29; Acts xxiv, 15; Rev. xx, 5. But the wicked are not raised to immortality; therefore in the matter of being raised from the dead, the Bible recognizes no distinction on account of the different conditions to which the different classes are raised. The cases above referred to, were therefore resurrections from the dead, just as really as though they had been raised to immortality; and the distinction we have heretofore made is thus shown to be wholly gratuitous, and is excluded from the controversy. Having shown this, the objection assumes somewhat of a new phase; for it now lies just as much against the cases of those of whose resurrection we have the most explicit account, as against that of Moses. The question we now have to meet is this: Can those passages in the Bible which declare that the dead have been raised, and those which speak of Christ as the first to be raised, be harmonized together? We think there is no difficulty here, as we shall now endeavor to show. It will be noticed that the objection rests wholly upon the supposition that the words first-fruits, first-begotten, and first-born, have exclusive reference to priority in time. Hence its huge proportions instantly collapse when we find that these words are not confined to this meaning. Christ is called the first-fruits in 1 Cor. xv, solely in reference to his being the antitype of the wave-sheaf, and in contrast with the great harvest that will take place at his second coming. This word is used in different senses, as we may learn by referring to James i, 18, and Rev. xiv, 4, where it cannot have reference to antecedence in time. We may therefore pass this word, and proceed to a consideration of the others. These are πρῶτος, and πρωτότοκος, which we will notice in order. Protos, the word used in Acts xxvi, 23, is thus defined by Robinson: "1. First, the first, of place, order, time. 2. Of rank, dignity, first, chief." Greenfield's second definition is, "first in dignity and importance, that is, chief, principal, most important." A like definition, we are informed, is given by Liddell and Scott, and Schrevelius. It is twelve times used in the New Testament in this sense, as in Matt. xx, 27; Mark vi, 21, &c. This word, then, as applied to Christ in Acts xxvi, 23, may simply mean that in his resurrection, he occupies the first and pre-eminent rank; his resurrection is the all-important one, since it is by virtue of this that all resurrections, whether before or since were, or were to be, accomplished. We come now to the second word, prototokos, rendered first-begotten and first-born. This word is defined by Robinson thus: "Properly the first-born of father or mother;" and as the first-born was entitled to certain prerogatives and privileges over the rest of the family, the word takes another meaning, namely, "first-born, the same as the first, the chief, one highly distinguished and pre-eminent; so of Christ, the beloved Son of God. Col. i, 15." Greenfield's definition is similar. This word is used in this sense in the Septuagint. In Ex. iv, 22, Israel is called the first-born; and in Jer. xxxi, 9, Ephraim is called the first-born; but in point of time Esau was before Israel, and Manasseh before Ephraim. Their being called the first-born must therefore be owing to the rank, dignity, and station to which they had attained. We conclude then, and, we think, justly, that these words when applied to Christ, denote the pre-eminent rank and station which he holds in this great work, rather than the order of time in which his resurrection occurred, a point to which no importance whatever attaches. As all hinges upon Christ, and all is accomplished by his power, and by virtue of his resurrection, he stands out foremost and pre-eminent in all these displays whether they take place before or after his advent to this world. Grant, then, a resurrection to Moses; let him appear on the mount of transfiguration, as the evangelists say he did; let the dispute between Michael and the Devil be concerning the only point about which it could have been; since there is now no objection to all this, while there is, as we have seen, proof in its favor both incidental and direct. HISTORY, says Dr. Cumming is self-repeating. So are sins. The crimes and enormities of one age are being constantly acted over in others. Such is the case with secession, used in the bad sense in which we see it illustrated at the present time in this country. This movement which has caused so many Northern hearts to boil with indignation, which has so aroused the patriotism of the free States, and has called down upon the South the just execrations of all right-mind-ed and enlightened citizens, is no new thing. History presents us with instances more extended and atrocious than this. This was the crime, so far as we have any account, that first introduced discord into the universe of God. The prime mover and the first seceder was Satan; and the first secession movement was that which resulted in his fall and expulsion from heaven. From that time onward, so far as he has had influence in the affairs of this world, this has been one of the acts in his programme. He effected the most notable secession movement which this world has ever seen, in the garden of Eden, when Adam, as the representative of the race and lord of the world, seceded, taking along with him this whole province into separation and revolt from the just government of God. Did you ever think of this, that this whole earth is a seceded province? And did you ever think further that the great majority of its inhabitants are secessionists? For since the Devil is the father and promoter of all these movements, it follows that all those who are in sympathy with him, who are under his influence, partake of his spirit, or are engaged in his service, are still seceders. Men are justly loud in their condemnation of the South in the course they have taken. Why? Because they have separated from, and are trying to injure, the best earthly government that has ever arisen. But if those who thus talk will look a little further they will see that they are only in a mild degree passing sentence upon themselves. You who are so fierce in your denunciations of Southern secession, pause a moment—you yourselves are seceders in a worse sense than those you so loudly condemn. If you are enabled to see the heinousness of secession on a small scale, just give your attention to that larger exhibition of it, which is found all over the globe. Sinner, from what government have you seceded? The infinitely just and perfect government of God. And what provocation have you had for so doing? None at all; but more than this, you have done it right in the face of innumerable benefits gratuitously commenced and gratuitously continued. Let these considerations, while they do not lessen your condemnation of Southern madness, open your eyes to the position which you yourself are occupying. We abhor secession from that which is just and good, in any class, and in any form. We abhor sympathy with rebels against God and his government. We love that which has thrown off allegiance to the13 powers of darkness, and is in union and sympathy with the work and government of God. Our advice to every secessionist would be immediate surrender. Surrender you must, sooner or later, voluntarily or by compulsion. The time is drawing near when this work will be finished, and this movement be effectually put down; when the secession ordinance passed in Eden will be annulled; when this seceded earth will be brought back into allegiance to its rightful heir; and when all seceders, leader and subject, root and branch, will be blotted from the land of the living. And all this will be accomplished much more completely and effectually than this government is able to crush it out in the disaffected South. Our counsel would be not only surrender, but immediate surrender. You know not how soon you may be past the point where it is in your power to decide. Twenty days, said Lincoln in his proclamation, I give the rebels in which to lay down their arms and disperse. A less time than this may be allotted you. One thing you know: you have had fair warning that this rebellion shall be crushed, and the rebels dealt with according to the rigors of God's law, which says that the soul that sinneth it shall die. Of the Conference at Knoxville, Iowa.
BUSINESS Conference was organized May 19, at 9 A. M., by calling Eld. J. H. Waggoner to the chair, and choosing D. W. Hull secretary. Prayer by the moderator. By request, Bro. Waggoner made some remarks on the object of the meeting. He said that he came here under peculiar circumstances; a stranger to all, in a strange country; that some discouragements had been presented to him relative to coming here, on the state of the cause, &c. Fears had been expressed that the brethren would not take hold vigorously and sustain the work. He felt the responsibility of trying, feeble and worn as he was, to occupy the field so efficiently occupied by Bro. Hull, and whose place he could not expect fully to fill. Besides these, he was to labor with one who had had but little experience in this work, and they wanted to counsel with the churches, that the efforts of all might be united—that the prayers and sympathies of the churches might go with them in their labors. Bro. Whitney, of the tent committee, reported that the churches had pledged for the support of the cause as follows: |
|
|
|
|---|
| Knoxville, |
$ 200,00 |
Rosseau, |
$ 66,00 |
| Pleasantville & |
|
Fairfield, |
35,50 |
| Sandyville, |
62,00 |
Decatur City & |
|
| Newbern, |
40,00 |
Osceola, |
85,75 |
| Total, |
|
|
$ 489,25 |
| Paid in of the above (cash), |
|
|
40,45 |
The amount pledged is not equal to the amount proposed to be raised, but the churches in Afton and Vernon have not been heard from. Bro. Shortridge said he trusted the work would be fully sustained. God has blessed us with a rich and beautiful country, where the means of subsistence are easily obtained. He plead earnestly at Battle Creek for a laborer to come with him to Southern Iowa. The brethren in Michigan have been and are ready to send the truth here, but he felt ashamed when he saw them there on their little farms, with often three or four stumps on every square rod, and about fifteen stones on the same, and on some farms the piles of stones were as thick as hay-cocks on the best meadows, places that he would not accept as a gift, and they offering to help support the cause in Iowa. A letter was read from Bro. Landis, of Chariton, requesting that the tent be first pitched there. After consultation, it was moved and unanimously carried, that the tent be first pitched in Oskaloosa. The tent-committee, by instruction, secured the services of Bro. Benj. Auton, as tent-master. Adjourned till afternoon. Prayer by Bro. Patterson. The moderator announced that the Knoxville church wished to select two brethren at this time, to act as elders of this church. Brn. Patterson and Hillis were chosen. Moved by Bro. Patterson that the church at Knoxville extend an invitation to Bro. Shortridge to move his family to this place. Carried. The Pleasantville brethren afterward wished to join in the invitation. Voted that the proceedings of this meeting be published in the Advent Review. Adjourned with singing and prayer. J. H. WAGGONER, Chairman.
D. W. HULL, Secretary. “The wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits,” &c. James iii, 17. Whose heart would not glow with admiration in the contemplation of this beautiful passage. Cold indeed must be that heart that would not desire wisdom like this. How lovely the character that shows by a practice of those virtues, that he possesses this wisdom. For one I confess with sorrow my lack, yet I do pray, and press my case to the Father of lights from whom cometh every good and perfect gift, to grant me unwavering faith to prevail with him. I feel while writing these lines that faith and hope spring up anew, and lay hold of the sure promise, It shall be given you. Often is my heart made sad when I call to mind how many I meet daily, whom I respect, perishing for the lack of the above wisdom, rushing on to ruin and to death. How especially true are the following solemn lines at this time: “Broad is the road that leads to death,
And thousands walk together there,
But wisdom shows a narrow path,
With here and there a traveler.” Be it mine to share in the trials, the burdens and blessings of God's chosen and peculiar people; and though the way heavenly wisdom points out is narrowing up, the sure word of prophecy assures us that we are passing the last waymark. Mount Zion and the city of our God are just before us; and though this dark world is growing darker, thank God, the heavenly way shines more and more unto the perfect day. We cannot miss our way if we hold fast the confidence and the rejoicing of the hope firm unto the end. Heb. iii, 6. Amid the “Lo heres” and “Lo theres,” and the confusion that surrounds us, men's hearts failing them for fear, when human wisdom utterly fails to know what is coming, how calmly and confidently can he whose mind is stored, and heart warmed, with the wisdom that makes wise unto salvation, by an eye of faith look through and beyond this vast preparation for war and clash of carnal weapons. He knows that the King of kings is coming, that his redemption draweth nigh. May you and I, dear reader, be clad with the armor of light which is described in Eph. vi, 14–17, that we may be able to stand in this evil day. And while others are engaged in deadly conflict with each other for a fading inheritance, let us rally under the banner of our God which is displayed because of the truth [Ps. lx, 4], realizing that though we walk in the flesh we do not war after the flesh; for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds. 2 Cor. x, 3, 4. With these divine precepts imprinted on my heart, and Christ dwelling there by faith, I am resolved to march on with him who has gone forth conquering and to conquer [Rev. vi, 2], and the unfading inheritance and crown of glory will be ours. In conclusion, may the calm trust and confidence in God let what will come, which is expressed in the following beautiful lines, be obtained and retained by us all, is my prayer: “My lifted eye without a tear,
The gathering storm shall see;
My steadfast heart shall know no fear,
That heart will rest on Thee.” TOO POOR TO TAKE THE REVIEW.
By A. Lanphear
THERE are but few with whom I can converse and receive kind admonition (of those of like precious faith) except through the Review. And I thank the Lord for such a medium of correspondence. It seems to me that every believer in present truth should have it. Yet there are many that neglect to take it, and why? "O, I am too poor," says one, "I cannot afford it." Now, dear brother, is this really the case? Do you not know the terms of the Review? only two dollars a year. If you have good health you can earn enough in two or three days to pay for it. If indeed poor you can have it I think for half price. If very poor you can have it free. Can you not afford it on any of these terms? Poor indeed that brother that is deprived of the kind letters brought weekly to hand by the Review. Sometimes I think we plead poverty, when if we would carefully examine ourselves, we should find it was the love of the world creeping in which causes us to look on the dark side, and have more interest in what we shall eat or drink, and wear, than for the spiritual welfare of our families and the church. The true lovers of present truth will have an interest to know how the cause prospers in various parts of the land that they may rejoice with those that rejoice and weep with those that weep. And how shall we have this knowledge without the Review? We are a scattered people. The Lord is calling out one here and another there from the rubbish and darkness of the world, and the traditions and corruption of a fallen and lifeless church, into the glorious liberty of the true gospel of our Lord Jesus Christ, and fitting up a people for translation at the appearing of Jesus. And if we are the Lord's true Israel, then we are one body, whose head is Christ. And if we are one body, then we have one common interest, one common cause, and one mind and spirit. If I love the Lord, I love my brethren. If we walk in the light as he is in the light, we have fellowship one with another, and the blood of Jesus Christ cleanseth us from all sin. We know that we have passed from death unto life if we love the brethren. "He that loveth not his brother abideth in death." The apostle Paul says, "Let us consider one another to provoke unto love and to good works, not forsaking14 the assembling of ourselves together as the manner of some is, but exhorting one another, and so much the more as we see the day approaching." "But exhorting one another." How can this be done by the whole church (while scattered some five, some ten, twenty, thirty, and fifty miles from each other) except through the paper? Through this we can exhort one another to love and good works. Every brother and sister should have the Review, and every one should have a word of comfort to the flock of Christ through that medium, and thus fulfill the injunction, "exhort one another." Too poor to take the Review? Ah! poor indeed is that brother that cannot take it. But thank the Lord there are none so poor that they cannot have it. The Lord will take care of his own poor. The Psalmist has said, "Once I was young, but now I am old, yet have I never seen the righteous forsaken, nor his seed begging bread." The Lord, through the generosity of his children has provided that all may have the Review. Let us support our paper and the press by our means and our prayers that it be not burdened with pecuniary trials, but may be free to send forth line upon line, and precept upon precept, that the great Head of the church may raise up a multitude who shall rejoice in the glorious doctrines of our holy religion. Let it go forth opening the eyes of the blind, rescuing the truth of God from the rubbish of human tradition, and publishing the glorious theme of salvation and eternal life through our Lord Jesus Christ, raising the standard of moral virtue by proclaiming God's holy law, and teaching men to observe the commandments of God rather than the traditions of men. Dear brethren, it is no time for sleep or slumber. The Lord draweth near. Signs portend that the day of the Lord is at hand. The nations are getting angry and are perplexed; men's hearts failing them for fear and for looking for those things which are coming on the earth. Satan well knows that his time is short, so he is stirring up the nations of the earth to strife and contention. These are fearful times, but only the beginning of the end. The prophet Joel says, "The Lord also shall roar out of Zion, and utter his voice from Jerusalem, and the heavens and the earth shall shake; but the Lord will be the hope of his people, and the strength of the children of Israel." It does seem to me that the earth is getting ripe for destruction, and that soon the angel will cry with a loud voice to him that hath the sharp sickle, saying, Thrust in thy sharp sickle and gather the clusters of the vine of the earth; for her grapes are fully ripe. And the great question with us should be, Are we getting ready for the coming storm. In our country from one end to the other, the cry is, To arms! to arms! and we are in the midst of rebellion and civil war. The Lord will have a controversy with this nation. Her sins have come up before the Lord. Vengeance is mine, and I will repay saith the Lord. Let us be faithful, and we shall soon have a victory such as they do not get who triumph over mortal foes. May the Lord make us perfect in every good work, to do his will working in us that which is well pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen. Nile, Allegany Co., N. Y. MEETING AT KNOXVILLE, IOWA.
By James White
This meeting was held under the most unfavorable circumstances. The house of worship is unfinished, having neither windows, door, nor stove. Rain commenced falling Sabbath evening, and continued night and day, except at short intervals, till the close of the meeting. Some of the time it was not only disagreeable, but quite uncomfortable. But these circumstances did not prevent our having a good meeting. There was perfect union and good feeling in the business meetings; the preaching of the word was listened to with earnest interest, and the straightest testimonies were generally received and acted upon. Six were received into the church (one, Bro. Whitney's companion), and four were baptized, and one or more will yet be according to appointment. On Monday evening we met to attend to the ordinances, when opportunity was given to acknowledge the testimony given in public. As a proof of its acceptance, renunciations of "filthiness and superfluity" were made as follows: tea, 1; coffee, 7; tobacco 7; and 2 resolved to quit the traffic in the last named. These, with other testimonies were truly heart-cheering, and as the ordinances were celebrated "joy unspeakable and full of glory" pervaded almost the entire assembly. I doubt not this meeting will be of lasting good to the church. I found considerable feeling and misapprehension existing in regard to Bro. Hull's removal from the State. On explanation being made there was an expression taken, which resulted in a unanimous approval of the move. At the close of this meeting the officers of the church, elders and deacons were ordained, when the blessing of the Lord signified his approval of our action. Bro. Shortridge was with me here. He is trying to overcome and get into the work, and expresses much more confidence in this work, in its power and purity, than he ever felt before. On account of the protracted rain and consequent muddy roads, it will not be possible to pitch the tent this week. Knoxville, Iowa, May 21, 1861. EVERYTHING GOOD.
By Daniel Hildreth
MEN will have it that we are living in the golden age, and so try to make out that everything that exists was intended for some good purpose. They say that nothing was made in vain, and so contend that every plant, however noxious or poisonous it may be, was made for some use. Tell a tobacco-eater that tobacco was never made to be eaten, and he will instantly inquire, Well, what was it made for? Just as though everything that grows is to be used as food, drink or medicine. Everything is right, say they, and so every beast or insect, however troublesome, is looked upon as just what the Lord would have them. One man carried this so far that he would never kill a mosquito, but carefully brush it off. The reader may ask, Did not the Lord make all things, and is not everything just as he would have it? To which I answer, No. The Lord never made an evil angel or a wicked man; everything that comes from his hand is good and pure, and if evil beings exist at the present time, it cannot be charged to him. When the Lord had finished his six days' work, he not only pronounced everything good, but very good. The light was good, the firmament, the dry land and the seas were good, the trees and plants were good, nothing poisonous about them; beasts and insects were good, no poisonous reptile, no troublesome insect, nothing to cause death or even pain; man was good, holy and innocent. But the scene has changed. Man has become vile and wicked. "There is none that doeth good, no, not one." Some are good, compared with others, but none are good in the sense that Adam was. The animal creation fell with man. Their evil passions prevail, and they bite and devour each other. The earth has fallen, too, and produces thorns, thistles, nettles, poisonous briars and plants. This is the result of sin. These things did not exist at the first. The Lord did not make things in their present state. They exist in their present condition through the instrumentality of man. Everything has been perverted. But why did not the Lord make man in such a state that he could not fail? It would be impossible to do so, and still leave him a free agent. Happiness depends upon free agency, and it is impossible to be fully happy without the exercise of this quality or property of mind. One thing is certain, as the Lord is infinitely wise and good, we know that he left things in the best possible condition. But does he pronounce things in their present condition good? By no means. Then why do men try to make out everything good and just as it should be? It is owing in a great measure to their depravity and perverted judgment. I heard a man say once that this world was good enough for him. But methinks the enemy of man has something to do with this. He wants to make him think that this world is good, beautiful and attractive, so that he may not be anxious to obtain a better. When the world was good and beautiful, he tried to make him think that it was not, that there was something better for him, and thus he has always worked against the interests of the race. Beware of the doctrines of devils. This world is an evil world, men are evil and wicked; animals and insects are poisonous and hurtful; thorns, thistles and other plants are troublesome and useless to promote happiness, being a part of the curse; in short, our world is all in ruins, and is not to be desired. But shall we murmur or complain? By no means. Things are the best adapted to the present condition of man that they possibly could be. If man still lived in the garden of Eden, he would not want a better world, and therefore would make no exertions to arrive at a holy state, and flee from every sin. Perfect happiness depends upon perfect holiness; so man would never in that case strive for holiness. After man had sinned and ruined the world, the Lord in mercy deprived him of certain comforts that he might consider from whence he had fallen, and make efforts to regain his primitive state. Whenever he receives a wound, he remembers that once man could not be wounded. Whenever he sees a ravenous beast, he thinks of the time when every beast was tame and gentle. When he sees thistles and thorns, he thinks of the time when there were none. When conscience upbraids him for sin, he remembers the time when man was innocent. And he sighs for that tranquil state. And when he is told how to regain that first dominion, he eagerly starts in the way, and although troubles assail, encouraged by many promises of success, he presses forward. Yes, make the best of this world, but not esteem it better than it is. Endure patiently its hardships and trials, never complain of evils which cannot be remedied. Above all, keep faith's eye steadily fixed on that bright and beautiful world to which you are traveling. Let a person keep his eye fixed steadily upon the light of the sun, and his soul will be filled with its glory and splendor. But let him retire into a cave where its light cannot enter, and candles and torches even will look bright. So when persons get their eyes fixed on this world, they soon lose sight of that beautiful world which knows no sorrow nor night. Let us hear the conclusion of the whole matter. Giving all diligence let us add to our faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity; that an entrance may be ministered unto us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. The Name Seventh-day Adventist
Bro. J. Iden writes from Toboso, Ohio: "I would just say to the dear brethren and sisters that I still rejoice in the truth, and am still striving to keep pace with the third and last message. I desire to be in union and sympathy with God's people. I think the cause is one everywhere, and that all should strive to come into the unity of the faith. I would say that the name Seventh-day Adventist I regard as a very appropriate name, and one that corresponds with our profession." Sabbath Keepers Await Advent Preachers
Sister Mary Shell writes from Pottersburgh, Mich.: "Myself and companion are still striving to obey the commandments of God. We desire so to live as to have an inheritance in his kingdom, which we hope is not far distant. We still esteem the Review a welcome messenger. The prayer of my heart is that the Lord would open a way for some of the preachers to come this way. There are four here striving to keep the Sabbath. We have never heard an Advent lecture. I think there are many here who would receive the truth." NIGHT SHOWETH KNOWLEDGE.
By Wm. Habingdon
WHEN I survey the bright
Celestial sphere,
So rich with jewels hung, that night
Doth like an Ethiop bride appear. My soul her wings doth speed,
And heavenward flies,
The Almighty mysteries to read
In the large volumes of the skies. For the bright firmament
Shouts forth no flame
So silent, but is eloquent
In speaking the Creator's name. No unregarded star
Contracts its light
Into so small a character,
Removed far from our human sight. But if we steadfast look
We shall discern
In it, as in some holy book,
How man may heavenly knowledge learn. It tells the conqueror,
That far-stretched power,
Which his proud designs traffic for,
Is but the triumph of an hour. Thus those celestial fires,
Though seeming mute,
The fallacy of our desires
And all the pride of life confute. For they have watched since first
The world had birth,
And found sin in itself accurst,
And nothing permanent on earth.
Wm. Habingdon—1605. L E T T E R S .
By I. G. Camp
“Then they that feared the Lord, spake often one to another.”
Bro. Smith: I desire to say a few words to the lonely and afflicted ones, as I feel that I know in some measure how to sympathize with them, being myself lonely and afflicted. I often sigh for the society of those of like faith; but being deprived, perhaps I prize more highly, and seek more earnestly, the favor of Him whose favor is life, and whose loving-kindness is better than life, and who is a present help in every time of need. I adore the infinite goodness and mercy of our God in stooping so low as to be a Father to such as we; but so it is, ye lonely and afflicted ones, for whom I often weep in secret places. May the Lord help us fully to trust in him, casting all our care and burden on him, knowing that he careth for us and will sustain us. He knoweth our frame, he remembereth that we are but dust. And as a father pitieth his children, so the Lord pitieth them that fear him. May we so abide in him and have his word abide in us, that we may ask what we will and it shall be done unto us. DIED in Monterey, April 22, Eliza Florilla, daughter of Orin and Francis McOmber, aged 4 years and 8 months. "Thou hast all seasons for thine own, O Death!
Youth and the opening rose
May look like things too glorious for decay,
And smile at thee—but thou art not of those
That wait the ripen'd bloom to seize their prey."
P. M. BATES. Fell asleep in Jesus, at her parents' residence, in Marlow, N. H., Apr. 18, 1861, Lydia E., wife of Cyrus K. Farnsworth, aged 27 years, 7 months, and 18 days. Sister F. was taken sick about two years ago, and the most of the time was a great sufferer under a complication of diseases. At the age of 17 she embraced the present truth, the third angel's message, and was a steady and firm believer in the solemn truths connected with the last message to dying man, and a faithful observer of God's holy Sabbath, inseparably connected with that holy law given on Mt. Sinai by the great Lawgiver for the rule of man's life. She was an example of patient suffering and of piety. The sweet, blessed hope of the glorious, personal appearing of her blessed Lord and Saviour Jesus Christ, cheered her heart, and was like an anchor to her soul, sure and steadfast. And while she saw through the prophetic word the solemn scenes that are soon to transpire on the earth, she could adopt, and with her pencil marked, the following language of the poet:
"The living saints have got to meet
And brave the dragon's utmost ire—
The grave will be a blest retreat
While earth is whelmed in troubles dire.
"Thy righteous will be done, O God!
To meet the foe and overcome;
Or lay me down beneath the sod,
Sleep a short sleep and then go home." Definitely and especially applicable here are the words that John was commanded to write, "Blessed are the dead which die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labors; and their works do follow them." Her faith was unwavering that she should rest but a little while in the grave before she should hear the voice of the Archangel and the trump of God, and with all them that sleep in Jesus she should come forth in immortal bloom. Yes, that once suffering and emaciated form will soon put on immortality, and shout victory over the grave, to enjoy the blessing promised in Rev. xxii, 14. "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Sr. F. has left a kind companion and tender and affectionate parents to mourn her loss. We deeply feel for Bro. F. when we think that this is the second time he has followed a dear companion to the grave, within three years. But he mourns not as those that have no hope. How exceedingly precious are these promises to his afflicted heart, that shed such rays of divine light around the morning of the resurrection. O glorious morn! we hail thy dawn that sets the prisoners free. "Unconscious now in peaceful sleep,
From all her cares at rest,
While friends around are called to weep,
She is divinely blest.
"Away from Satan's tempting snare,
Her faith's no longer tried:
In Jesus she is sleeping there;
For in bright hope she died."
JOSHUA PHILBRICK.
Washington, N. H., May 17, 1861.