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Advent Review, and Sabbath Herald, vol. 19

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    April 22, 1862


    James White


    [Graphic of the Ark of the Covenant with the inscription beneath,]
    “And there was Seen in His Temple
    the Ark of His Testament.”

    “Here is the Patience of the Saints; Here are they that keep the Commandments of God and the Faith of Jesus.”
    VOL. XIX. - BATTLE CREEK, MICH., THIRD-DAY, APRIL 22, 1862. - NO. 21.

    The Advent Review and Sabbath Herald


    The Seventh-day Adventist Publishing Association

    TERMS.-Two Dollars a year, in advance. One Dollar to the poor and to those who subscribe one year on trial. Free to those unable to pay half price. Address ELDER JAMES WHITE, Battle Creek, Michigan.ARSH April 22, 1862, page 161.1

    USE ME


    MAKE use of me, my God! Let me be not forgot; A broken vessel cast aside - One whom thou needest not.ARSH April 22, 1862, page 161.2

    I am thy creature, Lord,
    And made by hands divine;
    And I am part, however mean,
    Of this great world of thine.
    ARSH April 22, 1862, page 161.3

    Thou usest all thy works -
    The weakest things that be;
    Each has a service of its own,
    For all things wait on Thee.
    ARSH April 22, 1862, page 161.4

    Thou usest the high stars.
    The tiny drops of dew,
    The giant peak and little hill;
    My God, oh, use me too!
    ARSH April 22, 1862, page 161.5

    Thou usest tree and flower,
    The rivers vast and small;
    The eagle great, the little bird
    That sings upon the wall.
    ARSH April 22, 1862, page 161.6

    Thou usest the wide sea,
    The little hidden lake;
    The pine upon the Alpine cliff,
    The lily in the brake.
    ARSH April 22, 1862, page 161.7

    The huge rock in the vale,
    The sand-grain by the sea,
    The thunder of the rolling cloud,
    The murmur of the bee.
    ARSH April 22, 1862, page 161.8

    All things do serve Thee here -
    All creatures, great and small,
    Make use of me, of me, my God,
    The weakest of them all. - Bonar.
    ARSH April 22, 1862, page 161.9



    THE opening of the sixth century witnessed the development of the great apostasy to such an extent that the man of sin might be plainly seen sitting in the temple of God. 2 Thessalonians 2. The western Roman empire had been broken up into ten kingdoms, and the way was now prepared for the work of the little horn. Daniel 7. In the early part of this century, the bishop of Rome was made head over the entire church by the emperor of the east, Justinian. Shimeall’s Bible Chronology, part ii, chap 9, sec. v, pp.175,176. The dragon gave unto the beast his power, and his seat, and great authority. From this accession to supremacy by the Roman pontiff, date the “time, times and dividing of time,” or twelve hundred and sixty years of the prophecies of Daniel and John. Daniel 7:7, 25; Revelation 13:2, 5.ARSH April 22, 1862, page 161.10

    The true people of God now retired for safety into places of obscurity and seclusion, as represented by the prophecy: “The woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and three score days.” Revelation 12. Leaving their history for the present, let us follow that of the Catholic church, and trace in its record the history of the Sunday festival through the period of the dark ages. Of the fifth and sixth centuries Heylyn bears the following testimony:ARSH April 22, 1862, page 161.11

    “The faithful being united better than before, became more uniform in matters of devotion and in that uniformity did agree together to give the Lord’s day all the honors of a holy festival. Yet was not this done all at once, but by degrees: the fifth and sixth centuries being fully spent before it came unto that height which hath since continued. The emperors and the prelates in these times had the same affections; both [being] earnest to advance this day above all others; and to the edicts of the one and to the ecclesiastical constitutions of the other, it stands indebted for many of those privileges and exemptions which it still enjoyeth.” - Hist. Sab., part ii, chap 4, sec. 1.ARSH April 22, 1862, page 161.12

    But Sunday had not yet acquired the title of Sabbath. Thus Brerewood bears testimony:ARSH April 22, 1862, page 161.13

    “The name of the Sabbath remained appropriated to the old Sabbath; and was never attributed to the Lord’s day, not of many hundred years after our Saviour’s time.” - Learned Treatise of the Sabbath, ed. 1631.ARSH April 22, 1862, page 161.14

    And Heylyn says of the term Sabbath in the ancient church:ARSH April 22, 1862, page 161.15

    “The Saturday is called amongst them by no other name than that which formerly it had, the Sabbath. So that whenever, for a thousand years and upwards, we meet with Sabbatum in any writer of what name soever, it must be understood of no day but Saturday.” - Hist. Sab., part ii, chap 2, sec. 12.ARSH April 22, 1862, page 161.16

    Dr. Francis White, bishop of Ely, also testifies:ARSH April 22, 1862, page 161.17

    “When the ancient fathers distinguish and give proper names to the particular days of the week, they always style the Saturday, Sabbatum, the Sabbath, and the Sunday, or first day of the week, Dominicum, the Lord’s day.” - Treatise of the Sabbath-Day, p.202.ARSH April 22, 1862, page 161.18

    It should be observed, however, that the earliest mention of Sunday as Dominicum diem, is in the writings of Tertullian; Justin Martyr some sixty years before, styling it “the day called Sunday;” while the authoritative application of that term to Sunday was by Sylvester, bishop of Rome, more than one hundred years after the time of Tertullian. The earliest mention of Sunday as Christian Sabbath, is thus noted by Heylyn:ARSH April 22, 1862, page 161.19

    “The first who ever used it to denote the Lord’s day - the first that I have met with in all this search - is one Petrus Alfonsus - he lived about the time that Rupertus did - [which was the beginning of the twelfth century] who calls the Lord’s day by the name of Christian Sabbath.” - Hist. Sab., part ii, chap. 5, sec. 13.ARSH April 22, 1862, page 161.20

    Of Sunday labor in the eastern church, Heylyn says:ARSH April 22, 1862, page 161.21

    “It was near nine hundred years from our Saviour’s birth before restraint of husbandry on this day had been first thought of in the east; and probably being thus restrained did find no more obedience then, than it had before in the western parts.” - Id., part ii, chap 5, sec. 6.ARSH April 22, 1862, page 161.22

    Of Sunday labor in the western church, Dr. Francis White thus testifies:ARSH April 22, 1862, page 161.23

    “The Catholic church for more than six hundred years after Christ, permitted labor, and gave license to many Christian people to work upon the Lord’s day, at such hours as they were not commanded to be present at the public worship by the precept of the church.” Treatise of the Sabbath-Day, pp.217,218.ARSH April 22, 1862, page 161.24

    But let us trace the several steps by which the festival of Sunday increased in strength until it attained its complete development. These will be found at present mostly in the edicts of emperors, and the decrees of councils. Morer tells us that,ARSH April 22, 1862, page 161.25

    “Under Clodoveus king of France, met the bishops in the first council of Orleans [A. D. 507], where they obliged themselves and their successors to be always at church on the Lord’s day, except in case of sickness or some great infirmity. And because they, with some other of the clergy in those days, took cognizance of judicial matters, therefore by a council at Arragon about the year 518, in the reign of Theodorick, king of the Goths, it was decreed that ‘No bishop or other person in holy orders should examine or pass judgment in any civil controversy on the Lord’s day.’” - Dialogues on the Lord’s Day, pp.263,264.ARSH April 22, 1862, page 161.26

    This shows that civil courts were sometimes held on Sunday by the bishops in those days; otherwise such a prohibition would not have been put forth. Hengstenberg, in his notice of the third council of Orleans gives us an insight into the then existing state of the Sunday festival:ARSH April 22, 1862, page 161.27

    “The third council of Orleans, A. D. 538, says in its twenty-ninth canon: “The opinion is spreading amongst the people, that it is wrong to ride, or drive, or cook food, or do anything to the house, or the person, on the Sunday. But since such opinions are more Jewish than Christian, that shall be lawful in future which has been so to the present time. On the other hand, agricultural labor ought to be laid aside, in order that the people may not be prevented from attending church.” - The Lord’s Day, p.58.ARSH April 22, 1862, page 161.28

    In A. D. 588, another council was holden, the occasion of which is thus stated:ARSH April 22, 1862, page 161.29

    “And because, notwithstanding all this care, the day was not duly observed, the bishops were again summoned to Mascon, in Burgundy, by king Gunthrum, and there they framed this canon: ‘Notice is taken that Christian people very much neglect the Lord’s day, giving themselves, as on other days, to common work, to redress which irreverence, we warn every Christian, who bears not that name in vain, to give ear to our advice, knowing we have a concern on us for your good, and power to hinder you to do evil. Keep then the Lord’s day, the day of our new birth.” - Dialogues on the Lord’s Day, p.265.ARSH April 22, 1862, page 161.30

    Further legislation being necessary, we are told:ARSH April 22, 1862, page 161.31

    “About a year forward there was a council at Narbon, which forbid all persons of what country or quality soever, to do any servile work on the Lord’s day. But if any man presumed to disobey this canon, he was to be fined, if a free man, and if a servant, severely lashed. Or, as Surius represents the penalty in the edict of king Recaredus, which he put out near the same time, to strengthen the decrees of the council, ‘Rich men were to be punished with the loss of a moiety of their estates, and the poorer sort with perpetual banishment.’ In the year 590 another synod was held at Auxerre, a city in champain, in the reign of Clotair, king of France, where it was decreed ..... ‘that no man should be allowed to plow, nor cart, or do any such thing on the Lord’s day.” - Id., pp.265,266; Hist. Sab., part ii, chap 4, sec. 7.ARSH April 22, 1862, page 161.32

    Such were some of the efforts made in the sixth century to advance the sacredness of the Sunday festival. And Morer tells us that,ARSH April 22, 1862, page 161.33

    “For fear the doctrine should not take without miracles to support it, Gregory of Tours [about A. D. 590] furnishes us with several to that purpose.” - Id., p.68.ARSH April 22, 1862, page 161.34

    Mr. Francis West, an old English first-day writer, gravely adduces one of these miracles, in support of first-day sacredness:ARSH April 22, 1862, page 161.35

    “Gregory of Tours reporteth ‘that a husbandman who upon the Lord’s day went to plow in his field, as he cleaned his plow with an iron, the iron stuck so fast in his hand that for two years he could not be delivered from it, but carried it about continually, to his exceeding great pain and shame.” - Historical and Practical Discourse on the Lord’s Day.ARSH April 22, 1862, page 162.1

    In the conclusion of the sixth century, pope Gregory exhorted the people of Rome to “expiate on the day of our Lord’s resurrection what was remissly done for the six days before.” In the same epistle this pope condemned a class of men at Rome who advocated the strict observance of both the Sabbath and the Sunday, styling them the preachers of antichrist. This shows the intolerant feeling of the papacy toward the Sabbath, even when joined with the strict observance of Sunday. It also shows that there were Sabbath-keepers even in Rome itself as late as the seventh century; although so far bewildered by the prevailing darkness that they joined with its observance a strict abstinence from labor on Sunday. In the early part of the seventh century arose another foe to the Bible Sabbath in the person of Mahomet. To distinguish his followers alike from those who observed the Sabbath and those who observed the festival of Sunday, he selected Friday, the sixth day of the week, as their religious festival. And thus “the Mahometans and the Romanists crucified the Sabbath, as the Jews and the Romans did the Lord of the Sabbath, between two thieves, the sixth and first days of the week.” For Mahometanism and Romanism each suppressed the Sabbath over a wide extent of territory. About the middle of the seventh century we have further canons of the church in behalf of Sunday:ARSH April 22, 1862, page 162.2

    “At Chalons in Burgundy, about the year 654, there was a provincial synod which decreed that ‘none shall plow or reap on the Lord’s day, or do any other thing belonging to husbandry, on pain of the censures of the church; which was the more minded, because backed with the secular power, and by an edict menacing such as offended herein; who, if bondmen, were to be soundly beaten; but if free, had three admonitions, and then if faulty, lost the third part of their patrimony, and if still obstinate, were made slaves for the future..... The twelfth council of Toledo in Spain, A. D. 681, forbid the Jews to keep their own festivals, but so far at least observe the Lord’s day as to do no manner of work on it, whereby they might express their contempt of Christ or his worship.” - Dialogues on the Lord’s Day, p.267.ARSH April 22, 1862, page 162.3

    These were weighty reasons indeed for Sunday observance. Nor can it be thought strange that in the dark ages a constant succession of such things should eventuate in the universal observance of that day. Even the Jews were to be compelled to desist from Sabbath observance, and to honor Sunday by resting on that day from their labor. The earliest mention of Sunday in English statutes appears to be the following:ARSH April 22, 1862, page 162.4

    A. D. 692. “Ina, king of the west Saxons, by the advice of Cenred his father, and Heddes and Erkenwald his bishops, with all his aldermen and sages, in a great assembly of the servants of God, for the health of their souls, and common preservation of the kingdom, made several constitutions, of which this was the third: ‘If a servant do any work on Sunday by his master’s order, he shall be free, and the master pay thirty shillings: but if he went to work on his own head, he shall either be beaten with stripes, or ransom himself with a price. A freeman, if he works on this day, shall lose his freedom, or pay sixty shillings; if he be a priest, double.’” - Id., p.283.ARSH April 22, 1862, page 162.5

    The same year that this law was enacted in England, the sixth general council convened at Constantinople, which decreed that,ARSH April 22, 1862, page 162.6

    “If any bishop or other clergyman, or any of the laity, absented himself from the church three Sundays together, if a clergyman, he was to be deposed; if a layman, debarred the holy communion.” - Id., p.268.ARSH April 22, 1862, page 162.7

    In the year 747, a council of the English clergy was called under Cuthbert, archbishop of Canterbury, in the reign of Egbert, king of Kent, and this constitution made:ARSH April 22, 1862, page 162.8

    “It is ordered that the Lord’s day be celebrated with due veneration, and wholly devoted to the worship of God. And that all abbots and priests, on this most holy day, remain in their respective monasteries and churches, and there do their duty according to their places.” - Id., pp.283,284.ARSH April 22, 1862, page 162.9

    Another ecclesiastical statute of the eight century, is thus given:ARSH April 22, 1862, page 162.10

    “At Dingosolinum [in Bavaria] a synod met about 772, which decreed that if any man shall work his cart on this day, or do any such common business, his team shall be presently forfeited to the public use, and if the party persists in his folly, let him be sold for a bondman.” - Id., p.268.ARSH April 22, 1862, page 162.11

    The English were not behind their neighbors in the good work of establishing the sacredness of Sunday. Thus we read:ARSH April 22, 1862, page 162.12

    A. D. 784. “Egbert, archbishop of York, to show positively what was to be done on Sundays, and what the laws designed by prohibiting ordinary work to be done on such days, made this canon: ‘Let nothing else, saith he, be done on the Lord’s day, but to attend on God in hymns and psalms and spiritual songs. Whoever marries on Sunday, let him do penance for seven days.’” - Id. p.284.ARSH April 22, 1862, page 162.13

    In the conclusion of the eighth century, further efforts were made in behalf of this favored day:ARSH April 22, 1862, page 162.14

    “Charlemagne summoned the bishops to Friuli, in Italy, where they decreed, A. D. 791, that all people should with due reverence and devotion honor the Lord’s day...... Under the same prince another council was called three years later at Frankfort in Germany, and there the limits of the Lord’s day were determined from Saturday evening to Sunday evening.” - Hist. Sab., part ii, chap 5, secs. 2,5; Morer, p.269.ARSH April 22, 1862, page 162.15

    The five councils of Mentz, Rheims, Tours, Chalons, and Arles, were all called in the year 813 by Charlemagne. It would be too irksome to the reader to dwell upon the several acts of these councils in behalf of Sunday. They are of the same character as those already quoted. The council of Chalons, however, is worthy of being noticed in that, according to Morer,ARSH April 22, 1862, page 162.16

    “They entreated the help of the secular power, and desired the emperor [Charlemagne] to provide for the stricter observation of it. Which he accordingly did, and left no stone unturned, to secure the honor of the day. His care succeeded; and during his reign the Lord’s day bore a considerable figure. But after his day it put on another face.” - Dialogues, etc., p.270.ARSH April 22, 1862, page 162.17

    The pope lent a helping hand in checking the profanation of Sunday:ARSH April 22, 1862, page 162.18

    “And thereupon pope Eugenius, in a synod held at Rome, about 826, gave directions that the parish priest should admonish such offenders, and wish them to go to church and say their prayers, lest otherwise they might bring some great calamity on themselves and neighbors.” - Id., p.271.ARSH April 22, 1862, page 162.19

    All this, however, was not sufficient, and so another council was summoned. At this council was brought forward - perhaps for the first time - the famous first-day argument now so familiar to all, that Sunday is proved to be the true Sabbath, by the fact that men are struck by lightning who labor on that day. Thus we read:ARSH April 22, 1862, page 162.20

    “But those paternal admonitions turning to little account, a provincial council was held at Paris three years after, in 829, wherein the prelates complain that ‘the Lord’s day was not kept with reverence as became religion, which was the reason that God had sent several judgments on them, and in a remarkable manner punished some people for slighting and abusing it. For, say they, many of us by our own knowledge, and some by hearsay, know, that several countrymen following their husbandry on this day, have been killed with lightning, others being seized with convulsions in their joints, have miserably perished. Whereby it is apparent how high the displeasure of God was upon their neglect of this day.’ And they conclude that ‘in the first place the priests and ministers, then kings and princes, and all faithful people, be beseeched to use their utmost endeavors and care that the day be restored to its honor, and for the credit of Christianity more devoutly observed for the time to come.’” - Id., p.271.ARSH April 22, 1862, page 162.21

    Further legislation being necessary,ARSH April 22, 1862, page 162.22

    “It was decreed about seven years after, in a council under Lewis the godly, that neither pleadings nor marriages should be allowed on the Lord’s day.” - Hist. Sab., part ii, chap 5, sec. 7.ARSH April 22, 1862, page 162.23

    J. N. A.
    (To be Continued.)

    THE New York Post tells of a middle-aged man who left off smoking twenty-five years ago, and has put into the bank what two or three cigars per day would have cost him, and now finds the amount $2590.ARSH April 22, 1862, page 162.24

    ARTICLE BY MRS. E. G. WHITE. “Testimony for the Church”

    No Authorcode

    [CD-ROM Editor’s Note: See EGW CD-ROM.]



    “I’M glad you have so neat and plain a bonnet: for a lady’s bonnet always tells so much upon her character,” said a sensible highly-cultivated, middle-aged lady to a young friend of hers who was just putting on, for the second time, a newly-repaired, white, double-straw hat, trimmed with thick, firm ribbon of medium width and a beautiful shade of light green. As this tidy little bonnet told its own little story of modesty, good judgment, and a nice sense of propriety, so other bonnets tell theirs, each in its own peculiar shade and style. But of all the bonnets that I ever saw, or of which I ever read, the right good, old-fashioned, orthodox Quaker bonnet is to me the most pleasing. What a souvenir of good works! How I love it! How all the poor love it! How it teems with pictures of “meek and quiet spirits!” of faces all a-glow with peaceful content, and bearing the impress of habitual, chaste sobriety and uniform cheerfulness! How the very name calls up thoughts of industry, frugality, temperance, charity, justice, and mercy! What volumes does it unfold of hidden lives of self-denial and Christian forbearance - lives that savor strongly of having been with Jesus! And how plainly and unassumingly it seems to echo those choice words of our Saviour, “Whatsoever ye would that men should do unto you, do ye even so to them!” Then it is a veteran soldier, too - that grave-looking, old-fashioned Quaker bonnet. For more than two hundred years it has stood sentinel at the threshhold of the Society of Friends, frighting away all those vain women who would like to be seen in the train of the lowly Jesus, but are unwilling to help bear his cross - particularly if it will in any way detract from their good looks. What a pity other churches cannot be proved with some similar sentinel to keep aloof the multitudes of false professors with which they are in danger of being thronged, now that the Christian religion is becoming so popular. What if it is so odd as to attract attention? - it causes no harm thereby; it rouses no envy, jealousy, or other unhallowed emotions. The veriest villain can regard it with none other than feelings of respect and self-abasement; for it stands up, a meek, unobtrusive rebuke to all high-handed iniquity. For myself, I never meet it without feeling strongly impressed with the idea that beneath it is concealed a rare and precious gem: even “that inward adorning of the heart,” that radiant jewel, “which in the sight of God is of great price.” - Sel.ARSH April 22, 1862, page 163.1


    No Authorcode

    “Sanctify them through thy truth; thy word is truth.”



    WORD came to the Office in the morning of April 4th, that sister E. A. Pierce, wife of Bro. Henry Pierce, of this city, was very sick. She was then under the medical treatment of Miss M. N. Purple, popular in the city in her sphere as a physician, and who has shared more patronage from our brethren than all the other physicians in the city. At 10 A. M. sister Pierce had what was said to be an epileptic fit. She continued to have fits, about an hour between them, each one more distressing and frightful, until she had six.ARSH April 22, 1862, page 164.1

    About 3 P. M. a request came to the Office for some of the brethren to visit the sick room, and, if they felt free, to pray for the recovery of sister Pierce. To neglect the request seemed heartless and unchristian, but to engage in prayer in the midst of agony, weeping, and confusion, while the sick was delirious, and under medical treatment, was a trying position for any Christian. Some of the brethren visited the sick family, but as we had suffered great depression of spirits all day (and hardly knew why), we declined going with them.ARSH April 22, 1862, page 164.2

    At 7 P. M. Brn. Hull and Amadon called on us, and stated that sister Pierce was no better; that her fits were more frequent and severe, and that Miss Purple had stated in substance that no human agency could help her; that she must die unless God miraculously interposed; to which Bro. Pierce replied that he should call on the brethren to pray for his wife, and leave her in the hands of the Lord. From this time Miss Purple did nothing more for her, and stated before a number of persons that she would die. Brn. Hull and Amadon returned to the deeply-afflicted family without us, as we felt too gloomy to accompany them.ARSH April 22, 1862, page 164.3

    After they left, a dream we had the night before flashed across the mind. We dreamed of flying through the air from place to place with ease, which we have frequently dreamed for the last fifteen years, always followed by signal blessings, either in preaching or praying, which we have regarded as fulfillments. With the remembrance of this dream, came also a strong impression that we should go to the house of Bro. Pierce. We went and found the above-mentioned brethren, and several others. They had had a season of prayer, and had decided to have a short season every thirty minutes during the night. They wished us to unite with them. We made an effort to rise above our sadness, and commenced to pray, when the dark cloud moved away, and we fully realized those sweet words of the poet -ARSH April 22, 1862, page 164.4

    “There’s not a cloud that doth arise,
    To hide my Saviour from my eyes.”
    ARSH April 22, 1862, page 164.5

    We were soon impressed that Satan had much to do with this case, and all present were of the opinion that it would compare with some of those demoniacal possessions mentioned in the New Testament. As the words of our Lord in the original commission were repeated - “And these signs shall follow them that believe. In my name,” etc., - they seemed to possess a power that language cannot express. As the brethren continued to pray, the words, “in my name,” were often repeated in the triumph of living faith. Oh, how excellent, how mighty, how glorious that name appeared. In that name the power of Satan was rebuked by his humble servants, and sister Pierce, who had not slept for fifty hours, became quiet, and slept peacefully. When awakened, she recognized her husband and friends. She had no more fits, and enjoyed refreshing sleep.ARSH April 22, 1862, page 164.6

    The scene of painful anxiety and anguish was changed to one of exceeding joy. The place we so much dreaded to enter had become, as it were, our Jerusalem, and we remained with the brethren, praying and rejoicing, till past midnight. Sister Pierce took no more medicine, and from that very hour that the prayer of faith was offered for her, she began to mend, and has recovered beyond the expectations of those of the strongest faith. The mighty Saviour has done this; not that sister Pierce was better than others, nor that his children should boast of their faith, but for his dear name’s sake, and that his people should be humbled under a sense of his willingness and power to save them from the assaults of the Devil.ARSH April 22, 1862, page 164.7



    FIRST QUESTION. “What does Paul mean in 1 Timothy 2:12?”ARSH April 22, 1862, page 164.8

    ANSWER. We shall better understand this passage by giving its connections. 1 Timothy 2:9-14. “In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; but (which becometh women professing godliness,) with good works. Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived, was in the transgression.”ARSH April 22, 1862, page 164.9

    We must regard this testimony as a sharp rebuke on those women who possess more self-esteem and haughty pride than religion or good sense, and who love to rule every body, their husbands not excepted. The apostle, to illustrate the fact that women may be deceived and mistaken quite as soon as men, refers to the facts in regard to our first parents.ARSH April 22, 1862, page 164.10

    But the passage in question - “I suffer not a woman to teach” - must be understood in a limited sense; for it is most assuredly the duty of mothers to teach their children. And the apostle in Titus 2:4, makes it the duty of aged women to teach the young women to be sober, and love their husbands and children. Hence we conclude that the teaching referred to bears a strong relation to usurping authority over the man, mentioned in the same verse.ARSH April 22, 1862, page 164.11

    SECOND QUESTION. “Will you please give an exposition of 1 Corinthians 14:34, 35?”ARSH April 22, 1862, page 164.12

    ANSWER. 1 Corinthians 14:34, 35, reads as follows: “Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.”ARSH April 22, 1862, page 164.13

    We judge it to be an easier task to show what this passage does not mean, than to tell just what it does mean. We shall not attempt an exposition of the passage, but merely say at present, that if it proves that women should not speak in meetings of religious worship, the declaration, “let them ask their husbands at home,” also proves that they should not attend meetings of worship, but learn the facts in regard to such meetings, of their husbands, when they return home. But as no one can suppose that Paul would exclude women from the place of public and social worship, the rational conclusion is, that in this passage, he does not refer to religious meetings, but to those meetings of the church where the judgment and wisdom of the sisters are not especially needed, therefore they can remain at home, “and if they will learn any thing” in respect to such matters, “let them ask their husbands at home.”ARSH April 22, 1862, page 164.14



    BRO. SMITH: Recently in looking over the subject of the four universal kingdoms, my mind has been a little confused relative to the time when they arose, more especially the first. In your representation of the image of Daniel 2, you place against the head, B. C. 677; but I see that some place the rise of Babylon B. C. 667.ARSH April 22, 1862, page 164.15

    QUES. 1. What event marks the establishment of this kingdom?ARSH April 22, 1862, page 164.16

    Again, some place the date when the Roman kingdom succeeded the Grecian, B. C. 30. Your date is B. C. 161. In Sacred Chronology, p.160, I see that this date is the commencement of the Roman ascendancy over the Jews; but,ARSH April 22, 1862, page 164.17

    QUES. 2. How does the covenant between the Romans and the Jews (here spoken of) mark the rise (or commencement) of the Roman empire?ARSH April 22, 1862, page 164.18


    ANSWER. In the Bible the people of God are the great object in reference to which all other things seem to be taken into account. The Bible attaches no importance to anything with which they are not in some way connected. Hence we find that no nation or people is introduced into prophecy till it has assumed this relation. It is therefore most natural, and we believe most usual, to date a kingdom or power, in a prophetic point of view, from the time when it becomes thus connected with God’s people. In the case of Babylon, the first of the four kingdoms, this connection took place when Manasseh was taken captive by Esarhaddon, B. C. 677, and the Jews became tributary to the Babylonians. This kingdom of course had an existence many years previous to this. It arose out of the old Assyrian empire, which was founded by Nimrod, great grandson of Noah, about 2000 years before Christ [Genesis 10:6-10], and which governed Asia for nearly 1300 years. Babylon, as a distinctive empire, dates from the year B. C. 747, when on the death of king Sardanapalus, the old Assyrian empire was divided by the two chief conspirators, Arbaces and Belesis, by whom the empire was subverted. In the division, Belesis had the provinces of Babylon, Chaldea, and Arabia; and Arbaces all the rest. See Rollin’s Anc. Hist., and Prideaux’s Connection. But Babylon not becoming connected with God’s people, as before remarked, till the year 677, I give that as the date of the head of gold, in my representation of the image of Daniel 2. What reason any one has for dating it from the year 667, I am unable to determine.ARSH April 22, 1862, page 164.19

    The same principle holds good with the other kingdoms. They are introduced into prophecy when they become connected with God’s people. The Medo-Persian empire came into the ascendancy over the Jews (the people of God at that time) when it subverted the Babylonian empire, B. C. 538. The Grecian did the same thing, when it succeeded to the Medo-Persian, at the battle of Arbela, B. C. 331. Rome assumed this connection when it entered into the famous league with the Jews, B. C. 161. Here then is the date at which prophecy first takes note of this power. Those who give A. D. 30 as the date when Rome succeeded to the Grecian empire, do it probably on the supposition that it could not be said to take its place till it had conquered all the territory of that empire; but in this they have evidently strayed from the prophecy; for that introduces it many years before that time. The four horns that came up when the first and great horn of the goat was broken, or the four kingdoms into which Alexander’s empire was divided, were Macedonia, Thrace, Syria, and Egypt. Out of one of these horns, says the prophet, there came forth a little horn. This was Rome, the power that succeeded Grecia. Rome conquered Macedonia, one of the horns of the goat, and made it a part of itself, B. C. 168. Seven years from this time, in B. C. 161, it formed the before-mentioned league with the Jews. Being thus introduced into prophecy just after it had taken possession of one of the horns of the goat, it is represented as coming out of one of those horns. In B. C. 30 it conquered Egypt, the only province of the goat’s dominions that then held out against it. It had now absorbed all the territory represented by the four horns of the goat; but it is introduced in the prophecy when it is coming forth from one of those horns, not when it has conquered and taken possession of them all. Those therefore who give B. C. 30 as the date of Rome’s succession to Grecia, are 131 years too late.ARSH April 22, 1862, page 164.20

    God is sometimes long marshaling his agencies before he brings them upon the stage of action. Thus the kingdom of Babylon having arisen in B. C. 747 is not brought into prophecy till 677. And while the Babylonian kings were reigning in the hight of their glory, elements were forming among the Medes and Persians for the overthrow of that kingdom. The little governments that finally formed the Grecian empire had all been founded by the year B. C. 1516. And Rome, which was not to come into prophetic history till B. C. 161, was founded B. C. 754, seven years before the rise of the kingdom of Babylon. U. S.ARSH April 22, 1862, page 164.21



    No fact is more definitely recorded than that our Lord, on the occasion of the institution of the last supper, girded himself with a towel and washed the feet of his disciples. John 13. What the intent of this ceremony was, has been the subject of much speculation. Was this act of the Lord’s, something he designed his followers to perform? or did he only design to teach that we should cherish such a spirit of humility and service, as he manifested? Was it designed as a church ordinance, as much as partaking of the bread and wine? or was it only an act of hospitality? These are the questions to be decided; and between these two the whole matter rests. The usual objection against its being a church ordinance is that it was designed simply to teach the disciples a lesson of humility and hospitality; while it must be universally conceded, if anything more than this was meant, that our Saviour here set an example which he designed his followers to practice to the letter.ARSH April 22, 1862, page 165.1

    All then that is necessary to show that Christ here gave an ordinance to his church, is to prove that this act was not performed by our Lord on account of any physical uncleanness in the disciples, or in reference to the customs of hospitality existing at that time. With this fact once established, no other signification can be given to the Saviour’s act and language, but that he set an example which he designed his disciples to follow in all coming time.ARSH April 22, 1862, page 165.2

    1. It is claimed, first, then, that in the East, where people went for the most part with the feet protected only by sandals, it was the custom for individuals to wash the feet of their guests; and that on this custom our Lord’s act of feet-washing was based. But those who urge this position, mistake; for, so far as we can learn from the sacred record, the custom was, not for individuals to wash the feet of their guests, but to furnish them water, in order that they might themselves wash them. Thus, Abraham, Genesis 18:4, did not wash the feet of his guests, but only requested them to let a little water be brought that they might wash their own feet. Precisely so it was with Lot, when the angels came to him. Genesis 19:2. He besought them to turn into his house, and wash their feet, not that he would wash them. So with Abraham’s servant: water was given that he might wash his feet. Genesis 24:23. So with Joseph’s brethren. Genesis 43:24. See also Judges 19:21. Not such a ceremony as this took place in that upper chamber where Jesus and his disciples were assembled on the night of his betrayal. Our Lord’s act, then, was not based upon the customs of those times.ARSH April 22, 1862, page 165.3

    2. Had the washing of the disciples’ feet been designed to set them an example of hospitality in accordance with existing customs, they would of course have understood it; for it cannot be supposed that they were ignorant of the usages of hospitality pertaining to their time. But it seems they did not understand it. It was to them surprising and unexpected. Peter rose up in opposition and refused to have the ceremony performed on him; and Jesus expressly said to him, “What I do thou knowest not now.”ARSH April 22, 1862, page 165.4

    3. The washing Christ performed for his disciples, did not have reference to their personal comfort or outward cleanliness. When Jesus made to Peter the startling declaration that unless he washed him he had no part with him, then Peter in his usual zealous manner, was ready to submit not his feet only, but also his hands and his head. Now if reference is had to outward cleanliness, we must understand Christ to say to Peter that unless he washed his feet in order to cleanse them from the dust, etc., which might adhere to them, and by which they would be soiled, while walking from the bath, he could have no part with him - no share in his salvation! This would be absurd. And to show that he does not refer to physical cleanliness, Christ adds, “And ye are clean, but not all.” In what respect were they not all clean? Physically? No. The next verse explains: “For he knew who should betray him; therefore said he, Ye are not all clean.”ARSH April 22, 1862, page 165.5

    4. It is argued that feet-washing cannot be an ordinance of the church; for “all ordinances are calculated to lead the mind to the great Author of our salvation.” But we ask, Does not this ordinance lead our minds to him? Who could perform it, as instituted by our Redeemer, without having his mind called to him? It is as effectual a remembrancer of his humility, as is the supper of his death, or baptism of his burial and resurrection.ARSH April 22, 1862, page 165.6

    5. It is said that it would be contrary to a sense of propriety for males and females to engage together in this ordinance; but to separate them is contrary to the spirit of the gospel. It is sufficient to reply that a strict adherence to the examples set us in the sacred record, involves no breach of propriety. We have the example of females washing the feet of males, but not vice versa.ARSH April 22, 1862, page 165.7

    6. Feet-washing, it is claimed again, is enumerated in the catalogue of good works, and hence cannot be a church ordinance; for had it been, Paul would not have enumerated this one to the exclusion of the other ordinances, among good works. See 1 Timothy 5:10. Those who make this claim, in order to sustain it, must show that what might be a good work on one occasion, might not on another occasion, and under different circumstances, be a religious ordinance. We have not yet seen any attempt in this direction.ARSH April 22, 1862, page 165.8

    7. It is objected, further, that feet-washing is never mentioned as an ordinance, whereas we have frequent mention of the breaking of bread. In answer, we inquire, Is not the partaking of the cup, equally an ordinance with the breaking of bread, and equally imperative? No one will deny that it is. But have we not frequent mention of the latter, without a specification of the former? We have; and the omission can be accounted for only on the ground that it is an inseparable branch of the ordinance, and is therefore included under the general name of breaking of bread. So with the washing of feet. If it was instituted at the same time, and in connection with the supper, and is enjoined in as express terms as is either eating the bread or drinking the wine, which indeed it is, why is it not also an inseparable portion of the ordinance, and likewise included in the expression, breaking of bread? These questions answer themselves, and show us that it is.ARSH April 22, 1862, page 165.9

    8. Finally, say some, it was only an act on the part of the Saviour to show us that we must be humble. Very well. How can we better show our humility than by following the example which he has set us?ARSH April 22, 1862, page 165.10

    9. Mark the Saviour’s language in the explanation of the ceremony. When he had finished washing their feet, and was set down again, he said unto them, Know ye what I have done to you? He now proceeds, according to his promise to Peter that he should know afterward what he designed in the matter, to explain the intent of his action. And what was it? In language as explicit as could well be framed, he says; “Ye call me Master and Lord, and ye say well, for so I am. If I then your Lord and Master have washed your feet, ye ought also to wash one another’s feet.” Oh yes, say some, we should wash one another’s feet by good deeds of charity, humility and brotherly kindness. But had not our Saviour been acting thus toward his disciples, all through his ministry? And if this is all, what need was there, of further example? There was none. But a further example was needed to teach them a further lesson, and that was, that as he had humbled himself at their feet, and washed them literally, so they ought also to wash one another’s feet. He continues. “For I have given you an example, that ye should do, as I have done to you.” What need we more? How had he done unto them? He had performed for them every Christian duty for which there was occasion in the common intercourse of life, but he had also girded himself and actually and literally bowed down to their feet and washed them; and on the occasion of this ceremony, he tells them that as he had done to them, so they ought to do to one another. He who knows the secret springs of the human heart, its tendency to self-exaltation and pride, and the disciplining it needs, has laid down this as one of the rules by which to practice. Shall we pronounce this discipline unnecessary, and spurn the ordeal? We shall ever look with distrust upon the boasted humility of that man who is unwilling to bring it to the test the Saviour has here given us.ARSH April 22, 1862, page 165.11

    10. Although modern commentators assert that this should be taken in a spiritual and not a literal sense, it has not always been so regarded. Says Matthew Henry, “Observe the lesson which Christ hereby taught: ‘Ye also ought to wash one another’s feet.’ Verse 14. Some have understood this literally, and have thought these words amount to the institution of a standing ordinance in the church; that Christians should, in a solemn religious manner, wash one another’s feet, in token of their condescending love to one another. St. Ambrose [A. D. 340-397] took it so and practiced it in the church of Milan. St. Austin saith, that those Christians who do not do it with their hands, yet (he hoped) did it with their hearts in humility; but, he saith, It is much better to do it with the hands also, when there is occasion, as 1 Timothy 5:10. What Christ hath done, Christians should not disdain to do. Calvin saith, that the Pope in the annual observing of this ceremony on Thursday in the passion week, is rather Christ’s ape than his follower; for the duty enjoined in conformity to Christ, was mutual: wash one another’s feet. And Jansenius saith, ‘It is done frigidly and unlike the primitive model.’”ARSH April 22, 1862, page 165.12

    11. In conclusion, we invite the honest inquirer after truth on this point to study carefully the testimony of John 13. Weigh well the language of Jesus. Study its bearing and its import. We are confident if you do this, that there is but one conclusion to which you can arrive; and that is, that Jesus has left us an example, which we are to follow as literally as it was given. We are equally confident that in your endeavors to follow this example, you will share largely in that blessing which his holy lips pronounced, when, in closing his instruction to them on this point, he said, If ye know these things, happy are ye if ye do them.ARSH April 22, 1862, page 165.13

    U. S.



    THE great point of difference between us and one class of our opposers, is the fact of the existence of two distinct and separate codes of laws during what is called the Mosaic dispensation. We are well aware that they can prove that there has been a law abolished. Hence if there is but one law, we must acknowledge that they have the advantage of us, inasmuch as they prove that one law has been done away. But if there are two laws, as we claim, then the fact of their proving the abolition of a law does not weaken our position, for we agree with them that one law has been abolished.ARSH April 22, 1862, page 165.14

    Our opponents with their one-law theory have never been able to harmonize the seemingly discordant expressions of the Bible. They must acknowledge that some of the scriptures are out of harmony on this great subject, or admit that there are two classes of scriptures which speak of two kinds of laws.ARSH April 22, 1862, page 165.15

    In Matthew 5:17, 18, the Saviour says, “Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled.” He further states that “whosoever shall break one of these least commandments and shall teach men so, he shall be called the least in the kingdom of heaven.” But in Acts 15, we have the history of an apostolic conference, in which they decided to lay no greater burden upon their brethren than these necessary things: To “abstain from pollutions of idols, and fornication, and things strangled, and from blood.” If the ten commandments are embraced in the law which was the subject of controversy in this chapter, then the apostles have released the church from under the obligation to obey any one of them, and thus rendered themselves “of no esteem in the reign of heaven.” But if on the other hand Christ is speaking of one law and the apostles of another, all is plain.ARSH April 22, 1862, page 165.16

    Again, in Romans 3:31, Paul says, “Do we then make void the law through faith? God forbid; yea, we establish the law.” But in Ephesians 2:15 he says, “Having abolished in his flesh the enmity, even the law of commandments contained in ordinances.” With the idea that Paul is speaking of one and the same law in both of these passages, we must decide that he is out of harmony with himself.ARSH April 22, 1862, page 165.17

    The phrase translated “make void,” in Romans 3:31, is [Gr. katargeo] [katargeo], the same as that rendered “abolished,” in Ephesians 2:15; hence all the way to avoid a positive contradiction in the two passages is to say that one law is the subject of remark in one place, and another in the other.ARSH April 22, 1862, page 166.1

    In Romans 3:31, Paul not only meets the idea of abolishing the law with a “God forbid,” but says: “We establish the law.” The word rendered establish, is istomen [histomen], which Greenfield defines to “cause to stand firm, confirm, strengthen, establish.” Then while one law is abolished, the other is caused to stand firm, strengthened, established, etc.ARSH April 22, 1862, page 166.2

    All must acknowledge that at one time there was a law which embraced ceremonies, and yet no one can deny that there was at the same time a law which had not a ceremony in it. When the above fact is proved, the two-law position is established beyond a doubt.ARSH April 22, 1862, page 166.3

    In Isaiah 1:10, God commands his people to hear the word of the Lord, and give ear unto the law of our God. But in verse 11 he says, “To what purpose is the multitude of your sacrifices unto me, saith the Lord? I am full of the burnt-offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats.” Here God commanded them to hear the law, and at the same time declared that he would not accept of obedience to the very things commanded in the ceremonial law.ARSH April 22, 1862, page 166.4

    Now if there is but one law, God has commanded the people to obey that, at the same time refusing to let them obey it, declaring that “incense is an abomination unto him.” But to allow that there were two laws, and that God would not accept of obedience to one while they were violating the other, produces a harmony that cannot otherwise be obtained.ARSH April 22, 1862, page 166.5

    In Jeremiah 6:19, 20, we find the same ideas, but in different language. There God says, “Hear, O earth, behold I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? Your burnt-offerings are not acceptable, nor your sacrifices sweet unto me.”ARSH April 22, 1862, page 166.6

    Offering incense, our opponents claim, is obeying the only law that God then had. But God declares that they are rejecting his law while offering incense, and at the same time declares, “Your burnt offerings are not acceptable, nor your sacrifices sweet unto me.” The above scriptures clearly teach that God had a law which could be obeyed without offering sacrifices. But the ceremonial law could not; hence it must be the one written on tables of stone.ARSH April 22, 1862, page 166.7

    That there is a law - a finished law - written on tables of stone, can not be doubted by the one who has carefully examined Exodus 24:12. Here God says to Moses, “Come up to me into 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.” There are two ideas in the above text, which I wish the reader to observe: 1. The idea of the law being written on the tables of stone;” and 2, That it was a law which God had written. The proof of the first is an evidence of the latter; for when it is proved that God wrote on stones, and that God wrote his law, then it follows that God wrote his law on stones, unless it can be proved that God has written somewhere else besides on stones, which cannot be done. Our opponents will not claim that God ever wrote any where else besides on the tables of stone. But God says, “I will give thee a law and commandments, which I have written.” Therefore the conclusion is unavoidable that God has a law written on tables of stone.ARSH April 22, 1862, page 166.8

    But when our friends see that the above shrinks the staves of their positions somewhat, they say that God used Moses as an instrument through which to write on stones, as well as in the book. Hence, when the Bible says that God wrote, it means that he wrote through the agency of Moses; and when it says Moses wrote, it means that he was the instrument through which God wrote. But in this our opponents greatly err. The Bible does not say that God wrote on the tables of stone by or with the finger of Moses; but it does say, “And he gave unto Moses when he had made an end of communing upon Mount Sinai, two tables of testimony, tables of stone, written with the FINGER OF GOD.” Exodus 31:18.ARSH April 22, 1862, page 166.9

    In Exodus 32:16, Moses says, “And the tables were the work of God, and the writing was the writing of God, graven upon them.” It is argued by some that Moses wrote on the second tables; but this is a mistake also. God says to Moses, “Hew thee two tables of stone like unto the first, and I will write upon these tables the words that were in the first tables, that thou breakest.” Exodus 34:1. Again in Deuteronomy 10:1-3, God said to Moses, “Hew thee two tables of stone like unto the first, and come up to me into the mount, and make thee an ark of wood, and I will write on the tables the words that were in the first tables which thou breakest, and thou shalt put them in the ark.” And Moses says, “I made an ark of shittim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in my hand; and HE wrote on the tables according to the first writing, the ten commandments, which the Lord spake unto you in the mount, out of the midst of the fire, in the day of the assembly; and the Lord gave them unto me.”ARSH April 22, 1862, page 166.10

    The above testimony cannot be harmonized with the idea that Moses wrote on the second table; for he positively declares that “God wrote them and gave them to him.” Exodus 34:27-29 is often quoted to prove that Moses wrote the covenant of ten commandments; but the text does not prove it. It only proves that Moses wrote words, “after the tenor of which” a covenant was made with Israel. The personal pronoun he, in verse 29, where it says “And he wrote on the tables,” applies to God. This relieves the text from obscurity, and there is no dispute between it and the first verse of the same chapter where God says, “I will write,” etc.ARSH April 22, 1862, page 166.11

    The above clearly establishes the position that God wrote a law on tables of stone, and the Bible as clearly teaches that Moses wrote a law in a book. 1If it could be shown that the law written on tables of stones was copied into the book, the law written in the book certainly was not copied on the tables of stone; hence the ten commandments were not binding by virtue of their having been written in a book, nor did they derive their authority from the book as the ceremonial law did. See Deuteronomy 31:24-27. Hence the conclusion that there were two laws in the former dispensation is unavoidable. The expressions, “Book of the law,” “Law written in this book,” etc., are of frequent occurrence in the Scriptures. But if all law was written in a book, why thus distinguish it? This query our opponents have never been able to solve.ARSH April 22, 1862, page 166.12

    That it is distinguished, as above mentioned, we proved by Deuteronomy 28:58-66; 29:20, 21; 30:11-14. As before remarked, the law written in the book was not written by the finger of God, but by the hand of Moses. In Deuteronomy 31:9, we read, “And Moses wrote this law, and delivered it unto the priests, the sons of Levi.” Joshua 23:6. “Be ye therefore very courageous to keep and do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left.”ARSH April 22, 1862, page 166.13

    (To be Continued.)



    WHO that has ever read the account of our Saviour’s trial before Pilate has not been forcibly impressed that the whole process was without precedent or parallel in the annals of the world, and more resembled the examination of a sacrifice that it might be evinced to be without blemish, than the trial of a criminal for condemnation? One who was foremost in apprehending him, came before the council and openly declared, “I have betrayed the innocent blood.” Even the judge who condemned him to so dreadful a death, unhesitatingly pronounces him a just person, and three several times asserts that he finds no fault in him, and declares that neither he nor Herod had found in him any cause of death, while the officer who superintended his crucifixion, affirms with a certainty that “this was a righteous man.” Even those who so clamorously demanded his death, could allege no reason for their insane conduct, neither were they able to produce one particle of testimony which was deemed valid, even by that corrupt tribunal. Who, besides, was ever thus publicly condemned and executed, and, at the same time pronounced innocent and righteous by the very individuals who conducted the affair? Can we doubt for a moment that God in his providence wisely ordered these circumstances, that all might have the most incontestable evidence that the beloved Jesus thus suffered for no fault of his own, but for the sins of a guilty world, that offending man might through him be reconciled to God?ARSH April 22, 1862, page 166.14

    L. M. GATES.
    Trenton, Wis.



    OUR Creator has given us existence here for a wise and noble purpose; namely, to develop a character of holiness; to be real witnesses of the power of Christ on earth to forgive sins; to shine as beacon lights in this dark world all along the ascending path to the city of our God.ARSH April 22, 1862, page 166.15

    But how few are striving to answer the object of their creation, by humble submission to all the will of God, careful to maintain good works, prompted by living faith, kept alive by instant and earnest prayer. In short, how few among the multitude that are crying, Lord, Lord, are really forming characters of holiness by obeying all the commandments of God, and the testimony of his dear Son. There is no other standard by which we can test the genuineness of our Christian character in these days of peril, but the high and holy one presented by the third angel. May this solemn message, dear brethren, find a large place in our hearts, and be so magnified to our vision, that the world with all its allurements, may fade away in the distance, while we press our way onARSH April 22, 1862, page 166.16

    “Till faith is lost in sight,
    And hope in glad fruition.”
    ARSH April 22, 1862, page 166.17

    The lives of truly good men may be studied with profit. But there is only one being whom we can safely follow in all things, among all that have ever lived on this earth. My sheep hear my voice and follow me, says Jesus. There is safety in striving to walk in the foot-prints of our Saviour. Says Peter, “Christ also suffered for us, leaving prints of his foot behind him, that we might follow in his steps.” Wakefield’s translation of 1 Peter 2:21.ARSH April 22, 1862, page 166.18

    Here we have a perfect character, one that is altogether lovely. And if you and I, dear reader, would attain to all the fullness of this lovely being, we must advance steadily onward, meekly bearing the cross and despising the shame; and if we patiently endure unto the end, the promise is ours, “Fear not, little flock, it is your Father’s good pleasure to give you the kingdom.”ARSH April 22, 1862, page 166.19

    The following from the pen of Hannah More, on the character of the apostle Paul, shows clearly the necessity of progression in the Christian warfare:ARSH April 22, 1862, page 166.20

    “If ever progressive sanctification was exhibited in the life, as well as writings, of any one man more than another, it was in this heroic champion of divine truth. If ever one man more than another had a right to depend on his own safe state, it was the divinely illuminated saint Paul. Yet did he spend his after-life in self-satisfaction and indolent security? Did he ever cease to watch, or pray, or labor? Did he ever cease to press the duty of prayer on his most established converts? Did he in the confidence of supremely eminent gifts, ever cease himself to pray? Were his exertions ever abridged? his self-denial ever diminished? Did he rest satisfied with present, though supernatural attainments? Did he remember the things which were behind? Did he live upon the good he had already done, or the grace he had already received? Did he count himself to have attained? Did he stop in the race set before him? Did not he press forward? Did not his endeavors grow with his attainments? Did not his humility and sense of dependence outstrip both? If he feared being a cast-a-way, after the unutterable things he had seen and heard, and after the wonders he had achieved, shall the best man on earth be contented to remain as he is? If it were attempted, the most sanguine men on earth would find it to be impossible; nothing either in nature or in grace continueth in one stay. He who does not advance, is already gone back. This glorious, because humble apostle, went on in progressive sanctification. He continued to grow and to pray, till he at length attained to the measure of the stature of the fullness of Christ.”ARSH April 22, 1862, page 166.21

    Reader, you and I have the same Saviour to go to that Paul had. We can attain the same fullness by pursuing a similar course, as far as God has given us ability. Let us then give all diligence to add to our faith all the christian graces, and be found without spot when the Life-giver comes.ARSH April 22, 1862, page 167.1

    Lapeer, Mich.



    IN our probation state we mourn,
    By sin and sorrow tried;
    On earth as strangers we sojourn,
    Where scoffers bold deride.
    A sad, yet hopeful pilgrim band,
    We’re seeking for a better land.
    ARSH April 22, 1862, page 167.2

    A land beyond the swelling tide
    Of sorrows, grief and sin,
    Whose pearly portals open wide
    To let the ransomed in.
    The river and tree of life are there,
    And fruit and flowers divinely fair.
    ARSH April 22, 1862, page 167.3

    Here things are not what they appear;
    E’en joy is mixed with grief:
    Here hope is tinged with doubt and fear,
    And faith with unbelief,
    And death, without regard of worth,
    Severs the dearest ties of earth.
    ARSH April 22, 1862, page 167.4

    But there immortal, we shall see
    Unvailed the Father’s face,
    While Jesus’ lovely majesty,
    Shall beautify the place.
    Then with the heavenly choir we’ll sing,
    Salvation to our glorious King.
    L. M. GATES.
    Trenton, Wis.
    ARSH April 22, 1862, page 167.5


    No Authorcode

    “Then they that feared the Lord, spake often one to another.”

    From Bro. Wood


    DEAR BRO. WHITE: I believe the church in Avon is once more coming together into the bonds of brotherly love. There has existed a sad state of things here for a few months past. Satan has tried hard to divide the church, first, by dividing the feelings of the messengers of truth, and second, by dividing the brethren. But “God is not the author of confusion, but of peace, as in all churches of the saints.” 1 Corinthians 14:33. Praise his holy name! The deep workings of Satan have been baffled here by the testimony God has placed in the church, “for the perfecting of the saints, for the work of the ministry.” Ephesians 4:12.ARSH April 22, 1862, page 167.6

    Dear brethren, I rejoice that the gifts of the Spirit are manifested through the perils of the last days, for the “edifying of the body of Christ.” I mean to profit by them, for it is by the gifts that the church is to be made perfect, and a glorious church that Jesus is to present to himself, not having spot or wrinkle, or any such thing. Ephesians 5:27. I expect we shall meet with sore trials, for the Dragon is wroth with those that keep the commandments of God and have the testimony of Jesus Christ. Revelation 12:17. But if we suffer with Jesus, we shall also reign with him. Then let us press together and go on, and we shall overcome by the blood of the Lamb and the word of our testimony.ARSH April 22, 1862, page 167.7

    Your brother in Christ.
    J. G. WOOD.
    Brodhead, Wis.

    Extracts from Letters


    Bro. A. Pierce writes from Eldora, Hardin Co., Iowa: “I am still trying to hold on to the truth as it is proclaimed under the third angel’s message. I have not heard a lecture in almost seven years, so all the preaching that I have comes through the Review, and what few books I am able to obtain from the Office. But I am often led to mourn my coldness, my unprofitableness, and my want of energy in so good a cause. Here we are, just on the threshold of the kingdom of eternal glory, and still so cold and formal that I am often a wonder to myself. But we are surely living in perilous times. I also often feel that I need patience to endure the trials and temptations that I am called upon to pass through. Being in a situation where I cannot hear the word, O how I feel for the lonely ones; but, brethren, it will not always be so. We shall soon be beyond the scenes of woe and strife, on the fair banks of everlasting deliverance. We would be glad if some of the messengers could come and give us a course of lectures.”ARSH April 22, 1862, page 167.8

    Bro. J. C. Sutton writes from Osceola, Pa.: “Although we may be encompassed about by trials, troubles, and tribulations, though our sky may be overcast with clouds and darkness, and though our minds may at times be distressed with doubts and fears, still as long as we keep our eye on the leadings of Jesus, and follow in his footsteps, keeping all the commandments of God and the faith of Jesus, then can we exclaim, If God be for us who can be against us? The prize for which we strive is no less than a crown of eternal life. There are a few of us associated together here as a church. Brethren and sisters, pray for us that we may stand fast in the liberty wherewith Christ hath made us free, and that there be no divisions among us.”ARSH April 22, 1862, page 167.9

    Bro. C. L. Gould writes from Ludlow, Vt.: “It is over eleven years since I began to read, and try to practice, the doctrines taught in the Review. I believe them to be the doctrines of the Bible. From the time I first embraced the Advent faith until now, I have felt a deep interest for the welfare of those that labor to sustain the cause. My determination is still to keep the commandments of God and the faith of Jesus. I know this will ensure us a home in that land where sickness, disappointment, and poverty will never be known. I feel that I can truly say I love the Lord, and I love his blessed cause. I love the straight testimony. O may the Lord grant that I may be able to abide by it in all things. I want to be more like the pattern in all things. It is a great work to be pure in heart; and yet without it we have no promise of eternal life; and with it all things shall be ours to enjoy. I feel that we are living in a time of darkness and trial, when God’s people are being tried; when the enemy is doing his utmost to draw away all he can from the work. He knows his time is short. O that I had a deeper work wrought in my heart. I am resolved to arise from this lukewarm state and come up to the work more fully. I want to be just what the Lord would have me. I want my heart cleansed from all sin. And though tribulation and sorrow is our lot here, yet I can say with the poet,ARSH April 22, 1862, page 167.10

    “‘When tempests arise and stormy winds blow,
    And all the deep future is darkness and woe,
    I have a pavilion to which I repair,
    And rest in my closet - my temple of prayer.’”
    ARSH April 22, 1862, page 167.11

    Sister H. M. Grant writes from Three Rivers’ Point, N. Y.: “Regarding the Sabbath, I can truly say that I love it with my whole heart as it comes to us after ‘the six working-days,’ bringing refreshment and repose, and an opportunity to read and meditate upon the glorious works of God, and of his goodness and mercy in giving us a rest-day. Next to my Bible I love the Review. I hope I shall not, while time lasts, be obliged to do without it. I have not heard a lecture since 1852. In 1854 my father’s family moved to Wisconsin; and from that time until 1859 I did not see the face of an Adventist, nor have a book or a paper, except the Signs of the Times. But blessed be the Lord, who kept me all this time and enabled me to keep the Sabbath and trust in him, I feel that I am founded on a rock, and I am determined to stand stiffly for the truth, and to come up to the help of the Lord against the mighty.”ARSH April 22, 1862, page 167.12

    Bro. R. Peck writes from Montgomery, Vt.: “I am thankful for the mercy God has bestowed on me in giving me light on the present truth. It was by Brn. A. C., and D. T. Bourdeau that I was first made aware that I was polluting his holy Sabbath. I conferred not with flesh and blood, but ever since have endeavored to keep it holy, and to let my light shine. The apostle Peter has directed us to give all diligence to add to our faith, virtue, and to virtue, knowledge, etc. In doing these things, we have the promise that we shall never fall; for so an entrance shall be ministered unto us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. Thank the Lord for his holy, heart-cheering, and sanctifying promise. O brethren, I am thankful that my unworthy name is found with those that keep the commandments of God and the faith of Jesus.”ARSH April 22, 1862, page 167.13

    Sister Emeline Barnes writes from North Branch, Mich.: “I wish to tell the dear friends of the truth that but a short time ago I exchanged my error for light and truth, which has caused me to rejoice in God my Saviour. I am still striving for victory in hope of the reward that awaits the faithful. It is my determination to take God’s law as the rule of my life, and the governing principle of my conduct. I desire to arise in this good cause, and continue in the faith.”ARSH April 22, 1862, page 167.14

    Bro. H. W. Lawrence writes from West Bangor, N. Y.: “I would like to say that I sympathize with the advance being made by the Seventh-day Adventists since organization has been introduced among us. Not less than six in three towns have embraced the truth this winter, whose names are not yet recorded, besides as many more who seem just ready to obey, having seen that we have the truth. The opposition increases. Yet if we who have longer professed the message were right, the halting ones would doubtless unite without much delay. I hope to share more fully in the refining process, and simply fill the retired position required of me without going beyond my measure.”ARSH April 22, 1862, page 167.15

    Bro. A. W. Smith writes from Colton, St. Law. Co., N. Y.: “I have lately become interested in the cause of present truth; and I venture to address a few lines to the readers of the Review, hoping the means by which I became acquainted with the truth may stimulate others to make a like effort. My attention was first directed to the subject by receiving a letter a few months since from a friend who then resided in one of the western States. The subject was an entirely new one to me, but I immediately commenced to investigate for myself, and after diligent study I became convinced of the fact that there is no authority for the change of the Sabbath from the seventh to the first day of the week.”ARSH April 22, 1862, page 167.16

    Bro. D. T. Bourdeau writes from West Enosburgh, Vt.: “I believe the time has fully come for us to take a bold and decided stand on the testimony of Jesus. By some the spirit of prophecy has been neglected. Those who have undervalued the gifts would do well to remember that the remnant have the testimony of Jesus, which is the spirit of prophecy. Revelation 12:17; 19:10. They would also do well to bear in mind that the third angel’s message and the gifts are inseparably connected, and that those who do not believe in the gifts of the Spirit, do not fully comprehend the last message of mercy. All should have time and opportunity to investigate the subject of spiritual gifts; but we should not lower the standard. Our confidence in the gifts is proportionate to the confidence we have in the Bible. If we fully believe the Bible we shall believe in the gifts; for the Bible establishes the perpetuity of the gifts. O may we, as a people, have an increase of confidence in God’s word, and in the preparation work for Christ’s coming.”ARSH April 22, 1862, page 167.17

    THE GREAT MAN. - The great man is he who chooses the right with invincible resolution; who resists the sorest temptations from within and without; who bears the heaviest burdens cheerfully; who is calmest in storms, and most fearless under menace and frowns; and whose reliance on truth on virtue and on God, is most unfaltering. - Channing.ARSH April 22, 1862, page 167.18

    LEARN in childhood, if you can, that happiness is not outside, but inside. A good heart and a clear conscience bring happiness which no riches and no circumstances alone ever do.ARSH April 22, 1862, page 167.19

    OUR own hands are Heaven’s favorite instruments for supplying us with the necessaries and luxuries of life.ARSH April 22, 1862, page 167.20




    THOSE who send money for Bibles should add the amount of postage to the prices of the Bibles.ARSH April 22, 1862, page 168.1



    WE have on hand a good assortment of English Bibles, which we sell at the prices given below. The size is indicated by the amount of postage.ARSH April 22, 1862, page 168.2

    Diamond, Marg. Ref. Calf binding. $0,90, Post 12 cts.
    Pearl, Ref. after verse, “      ” $1,50, 15 ”
    “     ”     “     ” Morocco ” $1,00, 15 ”
    “ Marg. Ref. ”    “ $1,00, 15 ”
    Nonpareil, “    ” Calf binding, $1,00, 21 ”
    “ Ref. after verse ”     “ $1,00, 21 ”
    “     ”     “     ” Morocco ” $2,00, 21 ”
    Minion, “     ”     “ ”     “ $2,25, 28 ”


    The brethren in western N. Y., at our recent monthly meeting, thought it best to have a conference in this part of the State, before the tent season, as it is not practicable for many of them to attend at Rosevelt. Therefore you are hereby invited to give an appointment in the Review, to meet with us at Bro. J. Lamson’s, in Hamlin, Monroe Co., N. Y., seven miles north of Brockport Station, as early as convenient.ARSH April 22, 1862, page 168.3




    BRO. WHITE: I have just returned from Oakland. We had a good meeting there. Three more joined the church. Probably Bro. Phelps is beyond the reach of the truth. He is going into the future-age delusion.ARSH April 22, 1862, page 168.4

    Our meeting at McConnell’s Grove was quite interesting, notwithstanding the weather was very rainy and bad. Seven were baptized on first-day. Others will go forward at our next meeting, which is Sabbath and first-day, Apr. 26 and 27.ARSH April 22, 1862, page 168.5

    Monroe, Wis., Apr. 15, 1862.



    WHEN I arrived at Roxbury I found the Union meeting-house was engaged, and a three-days’ meeting appointed. The meetings began on sixth-morning, and closed on first-day afternoon. The interest was good, especially on the last day, when the subjects of the signs and the blessed hope produced a good impression, judging from the fixed attention of the audience, and the tearful eyes. From the testimony of the brethren, both as to the church and the public, I can report with confidence a good result from this meeting. Brn. S. Pierce and D. T. Evans assisted in the exercises. The interviews I enjoyed with these brethren were pleasant, and I trust profitable.ARSH April 22, 1862, page 168.6

    At this meeting I was more confirmed than ever that those who reject the gifts after a full investigation must be in the dark. Spiritual things are spiritually discerned. O, ye saints of the most high God, may your zeal for spiritual gifts increase, till “that in everything ye are enriched by him in all utterance and in all knowledge; even as the testimony of Christ was confirmed in you, so that ye come behind in no gift, waiting for the coming of our Lord Jesus Christ, who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.” Even so. Amen!ARSH April 22, 1862, page 168.7

    I rejoice in the good results now being manifest from raising up the standard. Many are being confirmed in the present truth, and the prospects for a united people were never so fair. As the organization question moves forward the good and true rejoice, and take new courage. The united will stand, the divided will fall. Lord, increase our love for union, sweet union.ARSH April 22, 1862, page 168.8

    M. E. CORNELL.



    WE looked for a blessing in organization, because the Lord had set his seal to the work. We have not been disappointed; God has certainly helped us much since we have obeyed him in this thing. Now let us beware of the old leaven; let us go on anew and win the victory and the prize.ARSH April 22, 1862, page 168.9

    Brother, come now, stop thinking about the troubles of the way. Gird your armor a little more tightly about you. Don’t you see the battle at hand? Do not you see the preparations on both sides? See the hosts of the enemy, and his dragon-like words. See the letter of prophecy being fulfilled. But mind! our weapons are not carnal. Hush! passion and pride, flee ye from our hearts. Think, brother, of fighting a battle where one party have swords and pistols and artillery, with all the horrid paraphernalia of war, while the other, have only a good and sweet, kind, pure, and holy heart, filled with that love which casts out fear.ARSH April 22, 1862, page 168.10

    Who will be safe, then? Who will be strong, then? Ah! it will be those who get the victory now; those who have a living experience now. Therefore restrain that poisoned tongue, deny that wandering desire, banish that evil thought, correct that roving fancy, and subdue that wayward will; exile that jealous disposition to some desolate spot, where it will no more disturb thy soul? Begone, ye hateful qualities of the mind! - bitterness, wrath, malice, envy, lust, pride, impatience, with all the kindred vices.ARSH April 22, 1862, page 168.11

    Brethren, let us beware! Satan sees with anger our advance under organization. Now he will bring all his force to bear upon us. Let us beware of relapse! How will he do this? By as many means as his fertile mind can invent; but especially, by causing us to relapse into besetting sins, and stirring up old feuds.ARSH April 22, 1862, page 168.12

    Brethren, let us lay aside little differences, and press together. The day of battle approaches, and the “WAR-CRY” has emanated from the chosen leaders of both the hostile armies, and shall we sleep?ARSH April 22, 1862, page 168.13




    THE Lord willing, I will meet with the church at Avon the 26th and 27th of April. Hope to meet all the scattered brethren within reach, as this will be the first quarterly meeting of this church. Come, brethren, in the name of the Lord.ARSH April 22, 1862, page 168.14


    Business Department


    Business Notes

    A. Lawrence: You will find your remittance receipted in No. 14, present volume.ARSH April 22, 1862, page 168.15

    Phebe A. Holliday: When you give your father’s name we can change the Instructor from his, to your, name.ARSH April 22, 1862, page 168.16

    W. W. Miller: The $1 was receipted in due time in Vol. xviii, No. 14.ARSH April 22, 1862, page 168.17

    Mrs. J. Martin, of Ireland: Your letter, with contents, has been received. We will send you the books you ordered, but must divide some of them to bring their weight within the law. Do you receive the Review and Instructor?ARSH April 22, 1862, page 168.18

    A. Chase: Books have been sent.ARSH April 22, 1862, page 168.19


    No Authorcode



    Annexed to each receipt in the following list, is the Volume and Number of the ‘Review and Herald’ to which the money receipted pays. If money for the paper is not in due time acknowledged, immediate notice of the omission should be given.ARSH April 22, 1862, page 168.20

    J. Sisley 0,75,xx,7. Mrs. C. B. Fairchild 0,50,xx,8. S. Buzzell 1,00,xxi,21. E. P. Cram 2,00,xxii,1. A. W. Smith 1,00,xxi,20. S. B. Warren 1,00,xx,1. L. Hacket 1,00,xvi,7. H. S. Giddings 2,00,xx,1. T. M. Steward for H. Cole 1,00,xxi,20. J. Holliday 1,75,xx,5. A. M. Gravel 1,00,xx,22. L. Hall 1,50,xix,14. W. H. Fortune for E. Greathouse 0,50,xxi,1. I. Tubbs 2,00,xxiii,14. C. Cottrell 1,40,xxi,5. Mary Hale for D. Clark 1,00,xxi,21. Mary Hale 2,00,xxii,1. C. Smith 1,00,xix,13. F. R. Mills 0,50,xx,21. E. S. Lane 2,00,xxi,19. C. Rhodes 1,00,xix,13. J. Hall 2,00,xxi,21. R. Parker 1,00,xix,7. Mrs. Dresser 1,00,xx,20. I. Dompier 2,00,xx,1. A friend for Mrs. C. Washburn, and S. Johnson each 0,50,xx,1.ARSH April 22, 1862, page 168.21

    For Shares in Publishing Association


    E. W. Phelps $5.ARSH April 22, 1862, page 168.22

    Donations to Publishing Association


    Sarah Segar $1. T. Bryant jr. S. B. $7. Betsey Bryant S. B. $1. B. M. Osgood 20cts. E. S. Lane $2,45.ARSH April 22, 1862, page 168.23

    Cash Received on Account


    C. S. Fairchild for J. B. Frisbie $2,50. A. S. Hutchins $7.ARSH April 22, 1862, page 168.24

    Books Sent By Mail


    E. Cain 30c. Mrs. J. M. Lindsay 15c. P. M. Lamson 15c. Betsey M. Osgood 80c. J. W. Wolfe $2. I. P. Hoffman 20c. Adaline Rose $1,05. A. S. Hutchins $1,90. L. Hall 50c. I. N. Van Gorder 25c. M. Ridley 15c. P. Markillia 10c. D. Heabler $1. W. James $1,10. E. S. Lane 30c. N. N. Lunt 30c.ARSH April 22, 1862, page 168.25



    The New Hymn Book, containing 464 pages and 122 pieces of music, 80 cts.
    History of the Sabbath, in one volume, bound - Part I, Bible History - Part II, Secular History, 60 “
    Sabbath Tracts, Nos. 1-4. This work presents a condensed view of the entire Sabbath question, 15 “
    The Three Angels of Revelation 14:6-12, particularly the Third Angel’s Message, and the Two-horned Beast, 15 “
    Hope of the Gospel, or Immortality the gift of God, 15 “
    Which? Mortal or Immortal? or an inquiry into the present constitution and future condition of man, 15 “
    Modern Spiritualism; its Nature and Tendency. This book should be in the hands of every family, as a warning against Spiritualism, 15 “
    The Kingdom of God. A Refutation of the doctrine, called Age to Come, 15 “
    Pauline Theology, or the Christian Doctrine of Future Punishment, as taught in the epistles of Paul, 15 “
    Prophecy of Daniel. The Four Universal Kingdoms, The Sanctuary and Twenty-three Hundred Days, 10 “
    The Saints’ Inheritance. The Immortal Kingdom located on the New Earth, 10 “
    Signs of the Times, showing that the Second Coming of Christ is at the Door, 10 “
    Law of God. The testimony of both Testaments, showing its origin and perpetuity, 10 “
    Vindication of the true Sabbath, by J. W. Morton, late Missionary to Hayti, 10 “
    Review of Springer on the Sabbath, Law of God and first day of the week, 10 “
    Facts for the Times. Extracts from the writings of eminent authors Ancient and Modern, 10 “
    Miscellany. Seven Tracts in one book on the Second Advent and the Sabbath, 10 “
    The Seven Trumpets. The Sounding of the Seven Trumpets of Revelation 8 and 9, 10 “
    Christian Baptism. Its Nature, Subjects and Design, 10 “
    Assistant. The Bible Student’s Assistant, or a Compend of Scripture references, 5 “
    The Fate of the Transgressor, or a short argument on the First and Second Deaths, 5 “
    Nature and Obligation of the Sabbath of the Fourth Commandment - Apostasy and perils of the last days, 5 “
    Truth Found. A short argument for the Sabbath, with an Appendix, “The Sabbath not a Type,“ 5 “
    An Appeal for the restoration of the Bible Sabbath in an address to the Baptists, 5 “
    Review of Crozier on the Institution, Design and Abolition of the Seventh-day Sabbath, 5 “
    Review of Fillio. A reply to a series of discourses delivered by him in Battle Creek on the Sabbath question, 5 “
    Brown’s Experience in relation to Entire Consecration and the Second Advent, 5 “
    Report of General Conference held in Battle Creek, June 1859, Address on Systematic Benevolence, etc., 5 “
    Sabbath Poem. A Word for the Sabbath, or False Theories Exposed, 5 “
    Illustrated Review. A Double Number of the REVIEW AND HERALD Illustrated, 5 “
    Spiritual Gifts Vol. I, or the Great Controversy between Christ and his angels, and Satan and his angels, 50 “
    Spiritual Gifts Vol. II. Experience, Views and Incidents in connection with the Third Message, 50 “
    Scripture Doctrine of Future Punishment. An Argument by H. H. Dobney, Baptist Minister of England, 75 “
    Debt and Grace as related to the Doctrine of Future Punishment, by C. F. Hudson, 100 “
    Voice of the Church on the Coming and Kingdom of the Redeemer. A History of the doctrine, 100 “

    PENNY TRACTS. Who Changed the Sabbath? - Unity of the Church - Spiritual Gifts - Judson’s Letter on Dress - Law of God, by Dobney (2 cts.) - Law of God by Wesley - Appeal to men of reason on Immortality - Much in Little - Truth - Death and Burial - Preach the Word.ARSH April 22, 1862, page 168.26

    These tracts can be sent, post-paid, in packages of not less than twenty-five.ARSH April 22, 1862, page 168.27

    Home Here and Home in Heaven, with other poems. This work embraces all those sweet and Scriptural poems written by Annie R. Smith, from the time she embraced the third message till she fell asleep in Jesus. Price 25 cents.ARSH April 22, 1862, page 168.28

    The Chart. A Pictorial Illustration of the Visions of Daniel and John 20 by 25 inches. Price 15 cents. On rollers, post-paid, 75 cts.ARSH April 22, 1862, page 168.29

    German. Das Wesen des Sabbaths und unsere Verpflichtung auf ihn nach dem Vierten Gebote. A Tract of 80 pp., a Translation of Nature and Obligation of the Sabbath of the Fourth Commandment. Price 10 cents.ARSH April 22, 1862, page 168.30

    Holland. De Natuur en Verbinding van den Sabbath volgens het vierde Gebodt. Translated from the same as the German. Price 10 cents.ARSH April 22, 1862, page 168.31

    French. Le Sabbat de la Bible. A Tract on the Sabbath of 32 pp. Price 5 cents.ARSH April 22, 1862, page 168.32

    La Grande Statue de Daniel II, et les Quatre Betes Symboliques, et quelques remarques sur la Seconde Venue de Christ, et sur le Cinquieme Royaume Universel. A Tract of 32 pp. on the Prophecies. Price 5 cents.ARSH April 22, 1862, page 168.33

    These publications will be sent by mail, post-paid, at their respective prices. When ordered by the quantity, not less than $5 worth, one-third will be deducted from these prices on Pamphlets and Tracts, and one-fourth on bound Books. In this case, postage added, if sent by mail. Orders, to insure attention, must be accompanied with the cash, unless special arrangements be made. Address Elder JAMES WHITE, Battle Creek Michigan.ARSH April 22, 1862, page 168.34

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