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Advent Review, and Sabbath Herald, vol. 16

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    July 17, 1860


    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. XVI. - BATTLE CREEK, MICH., THIRD-DAY, JULY 17, 1860. - NO. 9.

    The Advent Review and Sabbath Herald

    No Authorcode

    is published weekly, at One Dollar a Volume of 26 Nos. in advance.
    Publishing Committee.
    Uriah Smith, Resident Editor. J. N. Andrews, James White, J. H. Waggoner, R. F. Cottrell, and Stephen Pierce, Corresponding Editors.
    Address REVIEW AND HERALD Battle Creek, Mich.



    ALWAYS with me! always with me!
    Words of cheer and words of love;
    Thus the risen Saviour whispers
    From his dwelling-place above.
    ARSH July 17, 1860, page 65.1

    With me, when with sin I struggle,
    Giving strength and courage too;
    Bidding me to falter never,
    But to him be ever true.
    ARSH July 17, 1860, page 65.2

    With me, in the hour of sorrow,
    When my heart is pressed with grief,
    Pointing to a brighter morrow,
    And imparting sweet relief.
    ARSH July 17, 1860, page 65.3

    With me, when the storm is sweeping
    O’er my pathway, dark and drear;
    Waking hope within my bosom,
    Stilling every anxious fear.
    ARSH July 17, 1860, page 65.4

    With me, when I toil in sadness,
    Sowing much and reaping none;
    Telling me that in the future
    Golden harvests shall be won.
    ARSH July 17, 1860, page 65.5

    With me, in the lonely valley,
    When I cross the chilling stream;
    Lighting up the steps to glory,
    Like the ancient prophet’s dream.
    ARSH July 17, 1860, page 65.6

    Always with me! always with me!
    Pilot on the surging main;
    Guiding to the distant haven,
    Where I shall be home again. - Nevin.
    ARSH July 17, 1860, page 65.7



    (Continued.)ARSH July 17, 1860, page 65.8

    6. SUBMISSION to the all-wise and holy will of God. This is the great benefit of a saint’s communion with the Spirit, that he maketh intercession for them according to the will of God. When we pray for holiness there is a concurrence with the divine will, for “this is the will of God, even your sanctification.” 1 Thessalonians 4:3. When we pray that our bodies may be presented a living sacrifice, acceptable to God, we then prove “what is that good, acceptable and perfect will of God.” Romans 12:1, 2. In the covenant of grace, God does his part and ours too. As when God commands us to pray in one place, he promises in another place “to pour out upon us a spirit of grace and supplication.” Zechariah 12:10. God commands us to repent and turn to him. Ezekiel 14:6. In another place, Jeremiah 31:18, “Turn thou me and I shall be turned, for thou art the Lord my God.” And again, “turn thou us unto thee, O Lord, and we shall be turned.” Lamentations 5:21. And again, “A new heart will I give you, and a new spirit will I put within you, and cause you to walk in my statutes.” Ezekiel 36:26, 27. And Paul says, “For this cause I cease not to pray for you, that he would work in you that which is well pleasing in his sight.” Colossians 1:9, 10; Hebrews 13:21. “Work out your own salvation, for it is God that worketh in you, to will, and to do of his good pleasure.” Philippians 2:12, 13. Precepts, promises and prayer are connected like so many golden links to excite, encourage and assist the soul in spiritual duties. But in other cases, as to temporal and temporary mercies, let all thy desires in prayer be formed with submission, guided by his counsel and prostrate at his feet, and acted by a faith suited to the promises of outward blessings, and then it shall be unto thee even as thou wilt. Gerson said well: “Let all thy desires as to temporals turn upon the hinges of the divine good pleasure.” That man shall have his own will that resolves to make God’s will his. God will certainly bestow that which is for the good of his people.ARSH July 17, 1860, page 65.9

    One great point of our mortification lies in this: to have our wills melted into God’s; and it is a great token of spiritual growth, when we are not only content, but joyful to see our wills crossed that his may be done. When our wills are sacrifices of holy prayer, we many times receive choicer things than we ask expressly. It was a good saying, “God many times grants not what we would in our present prayers, that he may bestow what we would rather have when we have the prayer more graciously answered than we petitioned.” We know not how to pray as we ought, but the Spirit helps us out with groans that secretly hint a correction of our wills and spirits in prayer. In great anxieties and pinching troubles, nature dictates strong groans for relief, but sustaining grace and participation of divine holiness, mortification from earthly comforts, excitation of the soul to long for heaven, being gradually weaned from the wormwood breasts of their sublunary, transient and unsatisfying pleasures, and the timing of our hearts for the seasons wherein God will time his deliverances, are sweeter mercies than the immediate return of a prayer for an outward good. What truly holy person would lose that light of God’s countenance which he enjoyed by glimpses in a cloudy day for a little corn and wine? Nay, in many cases open denials of prayer prove the most excellent answers, and God’s not hearing us in the most signal audience. Therefore at the foot of every prayer subscribe “Thy will be done,” and thou shalt enjoy preventing mercies that thou never soughtest, and converting mercies to change all for the best, resting confident in this, that having asked according to his will he heareth thee.ARSH July 17, 1860, page 65.10

    7, and lastly. Present all into the hands of Christ. This was signified of old by praying toward the temple, because the golden mercy seat typifying Christ was there. 1 Kings 8:33. Hebrews 8:3. He is ordained of God to offer gifts and sacrifices, and therefore it is of necessity that he should have something from us to offer, being the High Priest over the house of God. Hebrews 10:21. What does Christ on our behalf at the throne of grace? Put some petition into the hands of Christ; he waits for our offerings at the door of the oracle; leave the sighs and groans of thy heart with this compassionate intercessor, who is touched with the feelings of our infirmities, who sympathizes with our weaknesses. He that lies in the Father’s bosom, and hath expounded the will of God to us [John 1:18], adds much incense to the prayers of all saints before the throne of God, and explains our wills to God, so that our prayers perfumed by his are set forth as incense before him. Revelation 8:3; Psalm 141:2. He is the day’s-man, the heaven’s-man betwixt God and us. Job 9:23. Whatever we ask in his name he puts into his golden censer, that the Father may give it to us. John 15:16, and 16:23. When the sweet smoke of the incense of Christ’s prayer ascends before the Father, our prayers become sweet and amiable, and cause a savor of rest with God. This I take to be one reason why the prevalency of prayer is so often assigned to the time of the evening sacrifice, pointing at the death of Christ, about the ninth hour of the day, near the time of the evening oblation. Matthew 27:46; Acts 3:1; 10:30. Hence it was too, that Abraham’s sacrifice received a gracious answer, being offered about the going down of the sun. Genesis 15:12, and 24:63. Isaac went out to pray at even tide. Elijah, at mount Carmel prays and offers at the time of the evening sacrifice. 1 Kings 18:36. Ezra fell upon his knees and spread out his hands at the time of the evening sacrifice. Ezra 9:5. David prays that his prayer may be virtual in the power of the evening sacrifice. Psalm 141:2. Daniel at prayer was touched by the angel about the time of the evening sacrifice. Daniel 9:21. All to show the prevalency of our access to the throne of grace by the merit of the intercession of Christ the acceptable evening sacrifice. Yea, and therefore we are taught in our Lord’s prayer to begin with the title of a Father; in him we are adopted to be children, and to use that prevalent relation as an argument in prayer.ARSH July 17, 1860, page 65.11

    There are some other particulars in respect to prayer in general, as it may be connected and coincident with secret prayer as stability of spirit; freedom from distraction by wandering thoughts; the acting of faith; the aids of the spirit; all of which I pass by and come to.ARSH July 17, 1860, page 65.12



    1. Be sure of intimate acquaintance with God. Can we presume, who are but dust and ashes, to go up into heaven and boldly to enter the presence chamber, and have no fellowship with the Father or with the Son? “Acquaint thyself with him and be at peace; then shalt thou have thy delight in the Almighty, and lift up thy face unto God. Thou shalt make thy prayer unto him and he shall hear thee. The decrees of thy heart shall he establish to thee, and the light shall shine upon thy ways.” Job 22:21, 26, 27, 28. First shining acquaintance, and then shining answers. Canst thou set thy face unto the Lord? Then thou mayest seek him by prayer; first Daniel sets and shows his face to God, and then seeks him by prayer and supplication. Daniel 9:3. Does God know your face in prayer? Do you often converse in your closet with him? Believe it, it must be the fruit of intimate acquaintance with God to meet him in secret with delight.ARSH July 17, 1860, page 65.13

    Can ye come familiarly as a child to a father, considering its own vileness, meanness or unworthiness in comparison with his divine love, the love and bowels of a heavenly Father. Such a Father, the Father of fathers, and the Father of mercies. How sweetly does the apostle join it! God is our Father because the Father of our Lord; and because his Father, so our Father, therefore the Father of mercies. 2 Corinthians 1:2, 3. O what generations of mercies flow from his paternity! But we must plead to this access to the Father through Christ by the Spirit. Ephesians 2:18. We must be gradually acquainted with all three; first with the Spirit, then with Christ, and last with the Father. First God sends the Spirit of his Son into our hearts, and then through the Son we cry Abba Father. Galatians 4:6; Ephesians 1:4. The bowels of mercy first wrought in the Father to us, he chose us in Christ and then sends his Spirit to draw us to Christ and by Christ to himself. Have you this access to God by the Spirit? Bosom communion flows from bosom affections. If your souls are truly in love with God, he will graciously say to your petitions, be it unto you according to your love.ARSH July 17, 1860, page 65.14

    2. The times of finding God. A godly man prays in finding seasons. When God’s heart and ear are inclined to audience then God is said to bow down his ear. There are special seasons of drawing nigh to him when he draws nigh to us; times when he may be found. When thy “beloved looks forth at the window and shows himself through the lattice.” Psalm 31:2; Isaiah 55:6; Psalm 32:6; Cant.ii,9. That is a time of grace when God knocks at the door of thy heart by his Spirit. Motions upon the heart are like the doves of the East sent with letters about their necks. It is said of Bernard, he knew when the Holy Spirit was present with him by the motions of his heart. When God reveals himself to the heart he opens the ears of his servants for some gracious message. When God bids us seek his face, then the soul must answer “One thing have I desired, that will I seek after.” Holy desires warm the heart and set the soul on seeking; they are like messengers sent from heaven to bring us into God’s presence. Take heed then of quenching the Spirit of God. He that is born of the Spirit knows the voice of the Spirit. John 3:8. When the soul is melted by the word, or softened by affliction, or feels some holy groans and sighs excited by the Spirit, that is a warm time for prayer. Then we enjoy intimations of the presence of God. Romans 8:27. Or when prophecies are near to expire, then there are great workings and searchings of heart in Daniel, Zechariah, Simeon and Anna; or when some promise comes with applying power, “therefore thy servant hath found in his heart to pray this prayer unto thee, for thou hast promised this goodness unto thy servant.” 2 Samuel 7:27, 28. When we find promises dropped into the soul like wine, it causes the lips of them that are asleep to speak. Cant.vii,9.ARSH July 17, 1860, page 66.1

    3. Keep conscience clear and clean from secret sins. With what face can we go to a friend to whom we have given any secret affront? And will ye be so bold as to come before the God of heaven when he knows ye maintain some secret sin in your hearts? Darest thou to bring a Delilah with thee into this sacred closet? True is that remark of Tertullian: “He that turns his ear from God’s precepts must stop his mouth in the dust, if God turn his holy ears from their cry.” When our secret sins are in the light of his countenance we may rather expect to be consumed by his anger and terrified by his wrath. Psalm 90:7, 8.ARSH July 17, 1860, page 66.2

    But it is perhaps objected - Then who may presume and venture into secret communion? True; if God should strictly mark what we do amiss who can stand? David was sensible of this objection, but he answers it humbly: “There is forgiveness with thee, that thou mayest be feared.” Psalm 130:4. If we come with holy purposes, God hath promised to pardon abundantly. Isaiah 55:7. His thoughts and ways are not as our ways; guilt makes us fly from his presence; but proclamation of pardoning grace to a wounded soul that comes for strength from heaven to subdue its iniquities, sweetly draws the soul to lie at his feet for mercy. Though we cannot as yet be so free as formerly, while under the wounding sense of guilt, yet when he “restores to us the joy of his salvation he will again uphold us with his free Spirit.” Psalm 51:12. Yet take heed of scars upon the soul. God knows our foolishness, and our guiltinesses are not hid from him; yet we come for purging and cleansing mercy. A godly man may be under the sense of the divine displeasure for some iniquity that himself knoweth as the Lord spake of Eli; yet the way to be cured is not to run from God, but like the distressed woman come fearing and trembling, and fall at his feet and tell him all the truth. But if prayer has cured thee, sin no more lest a worse thing come upon thee. Matthew 5:33. For if we “regard iniquity in our heart the Lord will not hear us,” but the guilt may stare conscience in the face with great amazement. Psalm 66:18. It is storied of one who secretly had stolen a sheep, that it ran before his eyes in prayer, that he could have no rest. How strangely will memory ring the bell in the ears of Conscience, if we have any secret sin, if we look but aside with desires and secret thoughts (after our peace-offering) to meet our beloved lusts again. This is dangerous. God may justly give up such to cast off that which is good, to cleave to their idols, and let them alone. But if the face of the heart be not knowingly and willingly spotted with any sin and lust (bating infirmities which he mourns under), then thy countenance through Christ will be comely in the eye of God, and thy voice sweet in his ears, and as he said, “he who prays well lives well,” so a holy life will be a walking continual prayer; his very life is a constant petition before God.ARSH July 17, 1860, page 66.3

    4. Own thy personal interest with God and plead it humbly. Consider whom thou goest to in secret; “pray to thy father who seeth in secret.” Canst thou prove thyself to be in covenant? What thou canst prove thou mayst plead, and have it successfully issued. In prayer we take God’s covenant into our mouths, but without a real interest; the Lord expostulates with such; what have they to do with it? Psalm 50:15, 16. God never graciously hears, but it is upon interest. This argument Solomon presses in prayer: “For they be thy people and thine inheritance.” 1 Kings 8:51. Thus David pleads: “Thou art my God; hear the voice of my supplication.” Psalm 140:6. I am thine, save me.” Psalm 119:94. “Truly I am thy servant.” Psalm 116:16. Asa turns the contest heavenwards: “O Lord, thou art our God, let not mortal man prevail against thee; thou takest me for the sheep of thy fold and the servant of thy household, therefore seek me.” 2 Chronicles 14:11. When Israel shall be refined as silver and tried as gold, “they shall call on his name and he will hear them. I will say it is my people, my tried, refined, golden people, and they shall say, the Lord is my God.” Psalm 119:176, and Zechariah 13:9. When thou canst discern the print of the broad seal of the covenant upon thy heart, and the privy seal of the Spirit upon thy prayers, and canst look upon the Son of God in a sacerdotal relation to thee, thou mayest come boldly to “the throne of grace in time of need.” Hebrews 4:6.ARSH July 17, 1860, page 66.4

    5. Be very particular in secret prayer, both as to sins, wants and mercies. Hide none of thy transgressions if thou expect a pardon. Be not ashamed to open all thy necessities. David argues because he is poor and needy. Psalm 40:17; 70:5; 86:1; 109:22. Four several times he presses his wants and exigencies before God, like an earnest, but holy beggar, and shows before him his trouble, presents his ragged condition and secret wounds, as Job said he would “order his cause before him.” Job 23:4. There we may speak out our minds fully, and name the persons that afflict, affront, and trouble us; and woe to them that a child of God, upon a mature judgment, names in prayer. I do not find that such a prayer in Scripture returned empty. Jacob in a great strait, “Deliver me from the hand of my brother, from the hand of Esau.” Genesis 32:11. David in the ascent of mount Olives: “O Lord, I pray thee, turn the counsel of Ahithophel into foolishness.” 2 Samuel 15:31. Prayer twisted the rope for him at Giloh. Thus Jehoshaphat in his prayer names Ammon, Moab and Edom; conspiring against him. 2 Chronicles 20:10. Thus Hezekiah spreads the railing letter before the Lord. Isaiah 37:14. And the Psalmist takes them all into a round catalogue that counselled against Israel. Psalm 83:6, etc. Thus the church in her prayer names Herod Antipas and Pontius Pilate, whereof the first was sent into perpetual banishment, and the latter slew himself. Josephus.L. 18,c,9; Euseb. Chron.L.2, p.159. It is of great use in prayer to attend to some special case or single request, with arguments and affections suitable. “For this cause,” says Paul, “I bow the knee.” Ephesians 3:14. Suppose a grace deficient in its strength: “Lord increase our faith.” Luke 17:5. Or a temptation urgent; “For this I prayed to the Lord thrice.” 2 Corinthians 12:8. A great reason why we reap so little benefit by prayer, is because we rest too much in generals; and if we have success, it is but dark, so that often we cannot tell what to make of the issues of prayer. Besides, to be particular in our petitions would keep the spirit much from wandering, when we are intent upon a mighty case, and the progress of the soul in grace would manifest its gradual success in prayer.ARSH July 17, 1860, page 66.5

    6. Holy and humble appeals before the Lord in secret, when the soul can submissively and thankfully expose itself to divine searching. The soul cannot dwell in the presence of God under the flashing of defilement, neither will the Holy Spirit own a defiled soul. But when a person can humbly, modestly and reverently say, “Search me and try my reins, and see if there be any wicked way in me, and lead me in the way everlasting,” [Psalm 139:23], it will be the means of the ebullitions and boilings up of joyful affections and meek confidence at the footstool of grace, especially in pleas of deliverance from wicked and proud enemies. When David can plead in the case stated between his enemies and himself, “for I am holy” [Psalm 86:2, 14, 17], it shows him a token for good; or when we plead against the assaults of Satan, can we be conscious that we have watched and prayed against entering into temptation? When in the main we can wash our hands in innocency, we may then comfortably compass God’s altar about. In case of opposition or injustice: “He rewarded me (says David in the point of Saul) according to my righteousness and the cleanness of my hands before him.” Psalm 18:20. Or about the truth of the love that is in the heart to God: “Thou that knowest all things knowest that I love thee.” John 21:17. As to zeal for the worship and ordinances of God, so did Nehemiah. Nehemiah 13:14, 22. As to the integrity of a well-spent life, so did Hezekiah. Isaiah 38:3. Or if we cannot rise so high, yet as the church did: “The desire of our soul is to thy name and to the remembrance of thee.” Isaiah 26:8. Or lastly, when we can unfeignedly plead the usefulness of a mercy entreated in order to the divine glory; as when a minister, or the church of Christ for him, prays for such gifts and graces - such knowledge and utterance - that he may win souls to Christ, and can appeal that it is his principle aim, this is glorious! Ephesians 6:19; Colossians 4:3.ARSH July 17, 1860, page 66.6

    7. Pray for the Spirit, that ye may pray in and by the Spirit. “Awaken the north wind and the south to blow upon thy garden, that the spices thereof may flow forth.” Cant.iv,16. Then thou mayest invite Christ: “Let my beloved come into his garden and eat his pleasant fruit,” that the soul may enjoy him and hold sweet communion with him. All successful prayer is from the breathing of the Spirit of God when he inspires and indites, when he directs the heart as to matter and governs the tongue as to utterance. God graciously hears the sighs of his own Spirit formed in us. He sends forth his Spirit, and “the waters flow.” Psalm 147:18. The waters of contrition flow upon the breathing of the Spirit and the soul is as it were all afloat before the throne of grace, when these living waters issue from under the threshold of the sanctuary. Exe. 67:1. Devout tears drop down from the Spirit’s influences. Melting supplications follow the infusions of grace by the Spirit. “Then they shall mourn for piercing of Christ,” says the prophet, “and be in bitterness as for a first born,” like the mourning at the town of Hadadrimmon, where Josiah was slain. Zechariah 12:10. Then, in that day [Zechariah 13:1, 2, 4, and 14:8], what inundations of mercy shall refresh the church, when the Lord will extend her peace like a river, and the glory of the Gentiles like a flowing stream! great things to the church and gracious things to the soul. Holy sighs in prayer give intelligence of great mercies to follow. To withstand powerfully all the wiles of Satan, one means is to consecrate every part of the spiritual armor by prayer in the Spirit. Ephesians 6:18.ARSH July 17, 1860, page 66.7

    Apply special promises to special cases in prayer. For God hath and will magnify his word of promise above all his name; when we are under the word of command for a duty, we must seek for a word of promise, and unite them in prayer. John 12:28. When a promise of aid suits the precept it renders prayer victorious, and obedience pleasant: when we come with God’s own words into his presence, when we take his words with us that he would “take away all iniquity,” he will “receive us graciously.” Hosea 14:2. Jacob urges that God had bid him return from his country and kindred. Genesis 32:9. Solomon urges the word of promise to David. 1 Kings 8:24. Jehoshaphat urges the word of promise to Solomon. 2 Chronicles 20:8, 9. Daniel fills his mouth with the promise given to Jeremiah; he reads and then applies it in prayer. Daniel 9:2, 3. First search the Bible and look for a promise, and when found, open it before the Lord. Paul teaches us to take the promise given to Joshua, and then to say boldly the Lord is our helper. Hebrews 13:5, 6. The special ground of the answer of prayer lies in the performance of a promise. Psalm 50:15, and 65:2, 4. Simeon lived upon a promise and expired sweetly in the arms of a promise, in the breathings of a prayer. Luke 2:29. Sometimes the soul depends for an answer by virtue of the covenant in general; as of that “I will be thy God.” Genesis 17:7. Sometimes by the great Remembrancer it draws water out of some well of salvation. John 14:26. But in both, God’s faithfulness is the soul’s surety. Hence it is that David in prayer does so often argue upon the veracity and truth of God; and the church in Mica is so confident that the mercy promised to Abraham and confirmed in truth to Jacob, should be plentifully performed to his people Israel. Micah 7:20.ARSH July 17, 1860, page 67.1

    9. Sober and serious resolutions before God in prayer. The cxixth Psalm is full of these: “I will keep thy statutes. I will run the way of thy testimonies. I will speak of thy testimonies before kings. I have sworn and will perform it, that I will keep thy righteous judgments.” And elsewhere; “quicken us and we will call upon thy name.” Psalm 80:19. “O when wilt thou come unto me? I will walk within my house with a perfect heart.” Psalm 101:2. Thus the soul makes holy stipulations and compacts of obedience to God. Thus Jacob, “if God will be with me, then shall the Lord be my God,” and resolves upon a house for God, and reserving a tenth of all his estate to his service and worship. Genesis 28:22. And this conjunction “if” is not to be taken for a single condition, as if God did not bestow what he asked, God should not be his God; that were a great wickedness; but it is a rational setting forth of order and time. Because, or since, God is graciously pleased to promise, I will acknowledge him to be the God whom I adore, by erecting a temple and paying tithes to maintain his worship. But whatever it is that the soul in distress does offer to God in promise, be not slack to perform, for many times answers of prayer may delay till we have performed our promises. Psalm 96:13, 19. David professes to pay what his lips had uttered in trouble, for God had heard him. If we break our words to God, no wonder we feel what the Lord threatened to Israel, that they should know his breach of promise. Numbers 14:34.ARSH July 17, 1860, page 67.2

    10. A waiting frame of spirit in prayer. “I waited patiently for the Lord; he inclined to me and heard my cry.” Psalm 11:1. The Hebrew word signifies, “I expected with expectation.” - He walked up and down in the gallery of prayer. This is set forth by hope till God hear: “In thee, O Lord, do I hope; thou wilt hear, O Lord, my God.” Psalm 38:15. Say with Micah: “I will look unto the Lord; I will wait for the God of my salvation.” Micah 7:7. Hoping, expecting, trusting, living upon the promise and looking for an answer of peace, as when an archer shoots an arrow he looks after it with his glass to see how it hits the mark; so says the soul, I will attend and watch how my prayer flies toward the bosom of God, and what messages return from heaven. As the seaman when he has set sail goes to the helm and compass, and stands and observes the sun, or the pole star, and how the ship works, and how the land marks form themselves aright according to his chart; so do you, when you have been at prayer, mark your ship, how it makes the port, and what rich goods are laden back again from heaven. Most men lose their prayers in the mists and fogs of non-observation or forgetfulness. [Lee.ARSH July 17, 1860, page 67.3

    (To be Continued.)



    HERE then is the issue which the wavering disciple is bound seriously to consider. Taking into account the various questions, whose answers, on the one side or the other, form the sum total of evidences for or against the claims of Christian faith; the genuineness and authenticity of the documents; the judgment and good faith of the writers; the testimony to the actual occurrence of prophecies and miracles, and their relation to the religious teaching with which they are connected; the character of the teacher himself, that one portrait, which, in its perfect purity and holiness and beauty, stands alone and unapproached in human history or human fiction; those rights and ceremonies of the elder law, so significant as typical of Christ, so strange and meaningless without him; these predictions of the promised Messiah, whose obvious meaning is rendered still more manifest by the futile ingenuity which strives to pervert them; the history of the rise and progress of Christianity, and its comparison with that of other religions; the ability or inability of human means to bring about the results which it actually accomplished; its antagonism to current ideas of the age and country of its origin; its effects as a system on the moral and social condition of subsequent generations of mankind; its fitness to satisfy the wants and console the sufferings of human nature; the character of those by whom it was first promulgated and received; the sufferings which attested the sincerity of their convictions; the comparative trustworthiness of ancient testimony and modern conjecture; the mutual contradictions of conflicting theories of unbelief, and the inadequacy of all of them to explain the facts for which they are bound to account; - taking all these and similar questions into full consideration, are you prepared to affirm as the result of the whole inquiry, that Jesus of Nazareth was an imposter, or an enthusiast, or a mythical figment; and his disciples crafty and designing, or well meaning, but deluded men? For be assured that nothing short of this is the conclusion which you must maintain, if you reject one jot or tittle of the whole doctrine of Christ. Either he was what he proclaimed himself to be, - the incarnate Son of God, the divine Saviour of a fallen world - and if so, we may not divide God’s Revelation and dare to put asunder what he has joined together, - or the civilized world for eighteen centuries has been deluded by a cunningly devised fable; and he from whom that fable came has turned that world from darkness to light, from Satan to God, with a lie in his right hand. - Mansel’s Limits of Religious Thoughts.ARSH July 17, 1860, page 67.4

    “TAKING THOUGHT.” - Notwithstanding the Great Teacher has so beautifully and impressively shown us the folly of giving ourselves up to anxiety, with reference to the wants of to-morrow, how apt we are to do so. We do not really mean to be distrustful toward the over-ruling Providence, yet we often hang our heads in doubt, and pour our lamentations from our hearts, as if we had never been told of God’s faithfulness to his offspring, or that, even he “opens his hands to satisfy the wants of every living thing.” We should make up our minds to walk through all the changes of our earthly life in trust. If we would be and seem like men of “cheerful yesterdays, and confident to-morrows,” we must consider to what improving tasks the trials of this world introduce us, and also reverently keep in mind the verity, that God’s vision is boundless and impartial, while our own is small and dim, and opens and dilates but to see the things which come nearest to ourselves, and which, often, are only baubles or toys. - Banner.ARSH July 17, 1860, page 67.5

    HUMILITY. - An exchange says - “It is worthy of remark that soon after Paul was converted he declared himself ‘unworthy to be called an Apostle.’ As time rolled on and he grew in grace, he cried out, ‘I am less than the least of all saints.’ And just before his martyrdom, when he had reached the stature of a perfect man in Christ, his exclamation was, ‘I am the chief of sinners.’”ARSH July 17, 1860, page 67.6

    DOMESTIC BEARS. - Once upon a time, there lived a couple known far and wide for their interminable squabbles. Suddenly they changed their mode of life, and were as complete patterns of conjugal felicity as they had formerly been of discord. A neighbor, anxious to know the cause of such conversion, asked the gudewife to explain it. She replied, “I and the old man have got on well enough ever since we kept two bears in the house.”ARSH July 17, 1860, page 67.7

    “Two bears!” was the perplexed reply.ARSH July 17, 1860, page 67.8

    “Yes sure,” said the lady, “bear and forbear.”ARSH July 17, 1860, page 67.9

    THE PARTING HOUR. - The hour is coming - and it is a fearful and solemn hour, even to the wisest and best - the hour is coming when we must bid adieu to the scenes which please us, to the families we love, to the friends we esteem. Whether we think, or whether we think not, that body which is now warm and active with life, shall be cold and motionless with death. The countenance must be pale, the eyes must be closed, the voice must be silenced, the senses must be destroyed, the whole appearance must be changed by the remorseless hand of our last enemy. We may banish the remembrance of the weakness of our human nature; but our reluctance to reflect upon it, and our attempts to drive it from our recollection are in vain. We know that we are sentenced to die; and though we sometimes succeed in casting off for a season the conviction of this unwelcome truth, we can never entirely remove it. The reflection haunts us still; down with us at night, it awakens with us in the morning. The irrevocable doom has passed upon us, and too well do we know it - “Dust thou art and unto dust thou shalt return.” - Townsend.ARSH July 17, 1860, page 67.10

    The above is indeed an unpleasant picture, and the “hour of parting,” an unwelcome anticipation; and this has been the unavoidable prospect before all the generations that have preceded us. Think what this must have been; and then think how glorious is the hope we cherish which relieves us from it. The separation of the grave we may have to experience, to be sure; but the blessed hope bids us look for the soon appearing of our coming King, through whose advent we shall be translated to heaven without seeing death, and enter upon the realities of eternal life without the pang of separation from the friends we love. - ED.ARSH July 17, 1860, page 67.11

    The Review and Herald

    No Authorcode

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



    BRO. SMITH: Since I left Battle Creek I have tried to keep myself busily employed in the vineyard of the Lord. The meeting appointed for Northern Ills. was held with the Round Grove church, in the school-house near Bro. Wick’s. As the school-house was small, the brethren had made a bower of green bushes over the door, and arranged seats to accommodate about as many outside as the house itself would hold. We had good congregations both Sabbath and first-day. We did not see so many brethren from other places at this meeting as we had hoped, owing to the shortness of the notice.ARSH July 17, 1860, page 68.1

    The Lord gave freedom in bearing a plain testimony on the unity of the church and perpetuity of the gifts. On first-day the seats and school-house were well filled, and we had unusual liberty in speaking on the conditions of the inheritance in God’s kingdom. Matthew 21:43. Our own heart was cheered by this meeting, and the church seemed strengthened.ARSH July 17, 1860, page 68.2

    We were much encouraged while there by a letter Bro. Andrews had just received from his sister in England, who is now keeping the Lord’s Sabbath. She told of an independent minister with whom she had been talking, who had about made up his mind to keep and teach the Sabbath.ARSH July 17, 1860, page 68.3

    From Round Grove we went with Bro. Lathrop to Crane’s Grove, where we spent a day very agreeably with the brethren and sisters, and in the evening had considerable freedom in speaking to them on the unending character of the law and Sabbath, even as taught in the New Testament.ARSH July 17, 1860, page 68.4

    Went from Crane’s Grove to Mackford. Found the tent had come all in good order. The tent was pitched, and meeting was commenced sixth-day evening. Quite a goodly number of brethren and sisters assembled at this meeting which was one of deep interest, and we trust will profit those who were assembled. Bro. Steward was unavoidably detained, so that he could not join us at Mackford. Bro. Allen of Illinois (who is laboring with success in Wisconsin), was with us and joined us in the labors of this meeting. On first-day two were baptized by Bro. Allen.ARSH July 17, 1860, page 68.5

    Last sixth-day we pitched our tent in this place. Although we have given but six discourses, there is a great interest awakened. People think they never saw so much truth before. We cannot tell how the matter will turn, but know of no other way than to preach the truth straight out, and let that and the Spirit of the Lord work in the hearts of the people. Bro. Steward is here with me, and Bro. Baker of Mackford is taking charge of the tent. More soon.ARSH July 17, 1860, page 68.6

    Marquette, Wis., July 2, 1860.



    BY M. HULL

    ELDER R. next attempts to show that Jesus Christ has been crowned king, and quotes Zechariah 9:9: “Behold thy King cometh unto thee. He is just and having salvation; lowly and riding upon an ass, and upon a colt the foal of an ass.”ARSH July 17, 1860, page 68.7

    If this proves that Christ has been crowned king, it proves too much for Mr. R.; for he says “Christ was not coronated until after his ascension.” But if this text locates the time of his coronation at all, it would place it at the time Christ rode into Jerusalem. But Zechariah says nothing about the time when Christ should have been crowned; it only says “thy King cometh.” If simply calling Christ king would place a crown upon his head, then verily Christ was crowned at his birth, for at that time the wise men say, “Where is he that is born King of the Jews.” Matthew 2:2.ARSH July 17, 1860, page 68.8

    It is an easy matter to prove that Christ was anointed, but it cannot be proved that he was crowned, at the time he ascended to heaven. It cannot be proved that he was seated on David’s throne at that time. The elder needs to learn that there is a vast difference between the coronation and anointing of Jesus Christ. While we admit that there is a kingship connected with the priesthood of Jesus Christ, it is not the kingdom that he has the promise of when his foes are made his footstool; nor is it the kingdom which is given to him when he comes in the clouds of heaven. See Daniel 7:14.ARSH July 17, 1860, page 68.9

    Mr. R.’s main object in his writing and preaching is to prove 1st, That the Israelites were God’s chosen people or nation. 2nd, That the ten commandments were exclusively Israelitish - that they belonged exclusively to the Jews. 3rd, That that nation has been cut off and a new nation established. 4th, That the old law (the ten commandments) perished with the old nation; and 5th, That a new law has been introduced for the benefit of the new nation.ARSH July 17, 1860, page 68.10

    But if we weigh some of the above positions in the scale of truth, I apprehend that we shall find MENE MENE TEKEL inscribed in large letters upon them. Let us see.ARSH July 17, 1860, page 68.11

    1. While we admit that the Jews were God’s chosen people, we do not believe that they kept the law because they were chosen as Mr. R. teaches. But they were God’s people upon the condition that they kept the law. Proof. Exodus 19:5, 6. “Now therefore if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people; for all the earth is mine; and ye shall be unto me a kingdom of priests, an holy nation.”ARSH July 17, 1860, page 68.12

    2. Instead of the ten commandments’ being exclusively the national law of the Jews, they are God’s laws, and when any people adopt them as theirs, they place themselves under the government of God, and thus become God’s peculiar nation or people. Otherwise God is a respecter of persons. Acts 10:34. Hence God’s having rejected the Jews from being his peculiar people does not destroy the law by which they were (or could have been) governed, but shows they did not obey it. But if God’s having rejected the Jews, destroys the law, would not his rejecting the Gentiles as a nation, destroy the gospel?ARSH July 17, 1860, page 68.13

    3. While we do not deny that the old nation has been rejected and a new one raised up, we must take the position that the old nation was rejected for violating God’s laws, and the new nation are God’s peculiar people upon the condition that they comply with rules by which the Jews refused to walk. In Matthew 21:43, after giving the parable of the wicked husbandmen, our Saviour says to the Jews, “Therefore I say unto you, the kingdom shall be taken from you and given to a nation bringing forth the fruits thereof.”ARSH July 17, 1860, page 68.14

    We learn from this (1.) That the Jews were rejected from being God’s peculiar people. (2.) That another people take their place, and (3.) That this other nation are bringing forth fruits which the Jews refused to bring forth, and hence were overthrown. Now what are the conditions? We have already found that the Jews could be God’s peculiar people or holy nation if they would keep his covenant of ten commandments.ARSH July 17, 1860, page 68.15

    Again, God commanded the Jews to be holy [Leviticus 19:2], and showed them that the ten commandments contained the principles of holiness by telling them that they would be a holy nation if they would keep them. Exodus 19:5.ARSH July 17, 1860, page 68.16

    When Peter writes to the strangers scattered abroad, i.e., the Gentiles, he tells them [1 Peter 2:6], “But ye are a chosen generation, a royal priesthood, an holy nation.” Here the new nation is an holy nation; just what the old one could have been if they had kept the law. Eld. R. will not dare to say that the principles of holiness have changed; that God is more lax in his government now than he was when the Jews were his peculiar people.ARSH July 17, 1860, page 68.17

    But we are not yet done with this. In 1 Peter 1:14, there is a command to the strangers to be holy, based upon the law which Mr. R. says was exclusively Israelitish, and perished with the rejection of that nation. “Be ye holy in all manner of conversation, because it is written, Be ye holy for I am holy.” Is it possible that Peter is quoting an old obsolete, Jewish commandment, and urging Gentiles to obey it, a commandment which never was binding upon the Gentiles? and if it had been, was abolished several years before Peter wrote this epistle, and had never been re-enacted!! No, no. This commandment was written for all God’s people, in all ages of the world; and when the Gentiles became God’s people, it was as really binding upon them as it was upon the Jews before the kingdom was taken from them. But as I cannot protract the argument on this point, for positive evidence that the Jews were rejected for violating God’s law, see Jeremiah 8:13-16; 26:4-6; 44:10, 11; Hosea 4:6.ARSH July 17, 1860, page 68.18

    4. That the old law perished with the old nation, and a new law was given by which to detect sin in this dispensation, we do not believe for the following reasons:ARSH July 17, 1860, page 68.19

    First, It has been proved that the Jews were cut off for transgressing the law. But if the Law was so imperfect that God saw that it was not fit to live and maintain a jurisdiction over his creatures, and hence abolished it, why was it wrong for the Jews to transgress it? The Jews did not show any more disrespect for the law in transgressing than God did in abolishing it; hence God and the Jews were co-workers.ARSH July 17, 1860, page 68.20

    Second. If the law which the Jews transgressed could have been destroyed, the Jews by the destruction of that law would have been restored to the favor of God, and not have been cut off.ARSH July 17, 1860, page 68.21

    Third. Mr. R. said in his debate with the writer in Fairfield, Iowa, that “no man had a right to keep the law until he was circumcised.” But on this matter there is a difference of opinion between Paul and Mr. R.; for Paul says [Romans 2:26], “Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?” Thus Paul understood that others beside the Jews had the privilege of keeping the law. Again, in Romans 3:19 we are informed that the whole world is guilty before God in consequence of having violated the law.ARSH July 17, 1860, page 68.22

    In Romans 8:4, Paul informs us that Christ died that “the righteousness (precepts, Whiting,) of the law might be fulfilled in us, who walk not after the flesh but after the Spirit.” This could not be the case if the law perished with the Jewish nation.ARSH July 17, 1860, page 68.23

    Fourth. But grant elder R. his position, and he has made sad havoc of every moral principle in the universe; for he says (p.40), “The law (i.e., the new law) starts in these words: ‘Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins.’” Again, he says on the same page, “Laws were issued and subjects submitted thereto on the day of pentecost.” This law takes the place of the ten commandments. Now we have got rid of the ten commandments, let us see what we have to take their place. The first commandment in the elder’s new law (the one which takes the place of that one which says “Thou shalt have no other gods before me”) is, “Repent.” The second is, “be baptized,” and the third (for there are only three) is, “Save yourselves from this untoward generation. I now ask you, dear reader, Are you willing to swap the decalogue for these three commandments, not one of which contains a moral principle?ARSH July 17, 1860, page 68.24

    In the above position Eld. R. has given birth to a new theological child. He says, “The laws were issued for the new nation - the citizens of the new kingdom to obey.” Thus according to R., they are citizens of the new kingdom before they repent, are baptized, or save themselves from this untoward generation. I hope this child by the time it gets rid of its swaddling bands will teach its father (Mr. R.) that he has been doing wrong for the last thirty years when he has been baptizing flesh and blood into the kingdom of God. “Surely the legs of the lame are unequal.”ARSH July 17, 1860, page 68.25

    Let me close this article by beseeching the elder to desert his sinking ship. O cease to drink of the muddy waters of such a theory. Flee to the ark of God, and thus prepare for an inheritance in the kingdom of God when it shall come.ARSH July 17, 1860, page 68.26



    DEVOTION to any cause is necessary to insure success. The Moslem is devoted to the religion of the Koran, and the devotee of heathen rites is often ready to lay down his life to attest his sincerity; and the worshiper of mammon shames the worshiper of the true God in his consistent and ardent service of self and his efforts for the requisition of gold.ARSH July 17, 1860, page 68.27

    All have some object of worship, or some object to which they cling with supreme devotion. With many this object is changed at different periods of life, or as fortune changes and places new prizes in view; and this is the great object of the enemy to lure with anything which may please, if the true object of devotion may but be passed by.ARSH July 17, 1860, page 68.28

    Devotion is necessary in the formation of the Christian character, and is the breath and the life of theory; and while we do not undervalue the theory of the truth, we assert that the theory of the truth, however correct and beautiful, cannot alone regenerate and purify the soul. Theory cannot lift the soul to God until assisted by devotion.ARSH July 17, 1860, page 69.1

    Genuine devotion has its rise in a deep sense of dependence on God alone, with self-loathing on account of sin, and a longing for holiness, and a just appreciation of the saint’s reward, causing vehement desires, winged with faith, assured by the promise and strengthened by an enlightened view of the truths of revelation.ARSH July 17, 1860, page 69.2

    Devotion is strengthened by use and a well ordered life and conversation, and when free from clogs may remain upon the wing without fatigue or exhaustion.ARSH July 17, 1860, page 69.3

    Devotion should, like the atmosphere which circulates everywhere, and permeates almost everything, be all-pervading. It is not like the garment, assumed for the time, but like the air we breathe inhaled at every breath, vivifying and purifying all with which it comes in contact.ARSH July 17, 1860, page 69.4

    The man who considers himself a Christian without devotion, who supposes to theorize himself into a holy life, is only building a castle in the air to be dispelled on waking to reflection. He who is in the constant exercise of faith, in devoted constant service of God is always in a frame for prayer and, at intervals of leisure can send up his desires to Jesus wherever his business may call him, and in any company with which duty calls him to associate; at all hours his silent or vocal aspirations ascend as truthful and constant as the magnet to the pole, or as the flame ascends to the skies.ARSH July 17, 1860, page 69.5

    But, says one, “How can I when thronged with business and burdened with anxiety, stop to pray?ARSH July 17, 1860, page 69.6

    Brother, imagine yourself in the great western wilderness somewhere, without food or water, hundreds of miles from any human dwelling, and with no food but such as might happen to be in your path as you journey. How would you long as you traveled your wearisome journey, hungry and thirsty, for the end of your toil, when you would arrive at the place where plenty reigned, and where you might satiate your longing appetite. Could you not pray at every breath and every step of that dreadful journey? Would not your breath be a prayer, and would not your step be quickened by desire? Would this desire hinder your progress? Would it not stimulate and quicken your steps?ARSH July 17, 1860, page 69.7

    So with the devoted soul. You may immerse it in care, and steep it in anxiety and trouble, and the more its care, the more it cries for strength; the fiercer its trials, the more it sighs after God; the more constant its labors, the more diligent in seeking opportunities of devotion. In fact, such a soul mixes faith with all its labors, and makes them all only so many helpers to devotion, so many stepping-stones to lift the soul out of this low grovelling sphere.ARSH July 17, 1860, page 69.8

    The devoted Christian hungers and thirsts after righteousness. This desire impels him onward and forbids him to forget his daily food. So often has he feasted on this manna that he pines if it is denied him, and as soon would the hungry man forget his food, or the thirsty man forget the sparkling spring as the devoted Christian forget his only hope and consolation. No! he who deems it a difficult and hard matter to maintain a devotional frame of mind, has either lost or has never had the flame lighted in his soul; he has not yet tasted of the sweets of communion with God, or he is yet in the very infancy of the Christian life.ARSH July 17, 1860, page 69.9

    What are a few faint or sudden flights of joy, or a few hours or days of peace? What must be the danger of that soul which is tossed about between doubt and certainty, as those are whose calmness is interrupted by sorrows, prayerless thoughtlessness, or by times of bustle and business, when God is not thought of? And when reflection comes to foot up the account it finds him sadly in arrears.ARSH July 17, 1860, page 69.10

    Does he hunger and thirst after righteousness? Does that man hunger who does not desire food? But says he, “I do desire eternal life;” but I respond, How much do you desire it? Does this desire recur to your mind in intervals of business throughout the day? or does business drive out the desire for the time, so that it is forgotten? and does sleep often suspend your powers at night without a single fervent aspiration, either in the silence of the soul, or in the secret place of prayer, or in the family? Or perhaps when jaded out with toil a sleepy petition is indited, hollow, forced and unheeded by him who never accepts the lame and the refuse for a sacrifice.ARSH July 17, 1860, page 69.11

    Not so with the devoted soul. God and Christ are the first in his thoughts as he wakes; and the good Spirit is invited to preside over his thoughts for the day; in everything by prayer and supplication his wants are made known unto God, his temporal cares are committed to God; his burdens are cast upon the Lord, and his steps are ordered of the Lord, and the peace of God which passeth all understanding keeps his heart and mind through Jesus Christ, a holy serenity keeps his mind in peace during the day; and as business presses upon him this peace is diffused through all the avenues of thought, a heavenly joy continually resting like an angel’s hand upon his bosom insuring quietness and assurance.ARSH July 17, 1860, page 69.12

    This is no hindrance to business. On the contrary it assists and expedites business, or strengthens the frame for heavy labor. It clears the brain, gives energy and activity to all the powers, and fits a person to do well the greatest amount of labor in a given time possible under the circumstances.ARSH July 17, 1860, page 69.13

    Night finds such a Christian in the full exercise of the Christian graces; and he does not defer prayer till the last thing before sleep, but when slumber does come to his relief, he has angelic guards who watch his repose and defend him from vile spirits, who would fain disturb his slumbers, or pollute his imagination; and he wakes somewhat as those do who are purified from earth, his heart aglow with heavenly fire, and engrossed with sacred meditation.ARSH July 17, 1860, page 69.14

    Such a man is better and better fitted for business or labor as he approximates to his pattern in holiness, as he advances in the path of the just, and his path shines more and more, and will to the perfect day.ARSH July 17, 1860, page 69.15

    Noah who had the care of the ark in its building and fitting up, at the same time was a preacher of righteousness. He was such a man.ARSH July 17, 1860, page 69.16

    Abraham whose possessions were so great that his servants made an army, was such a man.ARSH July 17, 1860, page 69.17

    Moses with the care of a nation of three millions resting upon him, David fleeing before an envious rival, with the care of an army, in caves and deserts, and secret places; and when advanced to the throne, where multiplied responsibilities rested upon him; and Paul with the care of all the churches and his own support, persecuted and oppressed:- these were all such men. Devotion fits the mind for action.ARSH July 17, 1860, page 69.18

    J. CLARKE.



    WE pray you in Christ’s stead, be ye reconciled to God. This language used by Paul is applicable to many of the professed followers of Christ in our day. Dear reader, it may apply to you. How is it with you? Are you reconciled to God? You may not be a professor. If not, take upon you now the yoke of Christ; for he has said, My yoke is easy and my burden is light. To be reconciled to God is to be humble, to be obedient to all the requirements that we find in his blessed word. His word, as we read, is a lamp to our feet, and a light to our path. It guides us in all the duties that are enjoined upon us. Then if we are reconciled to God, we shall esteem it a great pleasure to obey.ARSH July 17, 1860, page 69.19

    The blessed Saviour became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him and given him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven and things in earth, and things under the earth.ARSH July 17, 1860, page 69.20

    Jesus our Saviour saith unto Thomas, I am the way, the truth and the life. No man cometh to the Father but by me. Now if we are reconciled to God we are reconciled to Christ our Lord, and as he has marked out the way for us, we need not err therein. Thank the Lord for his word, precious record, daily bread!ARSH July 17, 1860, page 69.21

    While the world is being ensnared by the allurements of Satan in the weaving of the web of politics, in appearing as an angel of light to the friends of the departed, touching the tenderest chord of sympathy, in the alluring cup of intoxication, in the clay pipe, burning incense to Baal, the mouth filled with the poison weed, tobacco, and being drowned with the cares of the world, and seeking the applause of mortal man, are there not those among the professed advent people that are guilty of these besetting sins, with many others that might be mentioned? See to it, dear reader, that you are not thoughtless of these things. Cleanse yourselves from the filthiness of the flesh, perfecting holiness in the fear of the Lord.ARSH July 17, 1860, page 69.22

    New Shoreham, R. I.



    SOME are ready to cavil and object, whenever the future residence of the redeemed from the earth is represented as a literal, material place; not remembering, it would seem, that this is the usual representation of the place in the Scriptures. And they appear to forget, too, that man, in his original glory, walking and conversing with his Creator, was a being with a body as well as a soul; that he rejoiced in communion with the Lord, in the literal Eden where he was originally placed, and from which, after he sinned, he was driven. What do we sinners want more than original immortality and glory, with uninterrupted and everlasting enjoyment of God’s presence and favor?ARSH July 17, 1860, page 69.23

    If, by the resurrection, all the effects of sin are perfectly and perpetually removed, and our bodies, like our Lord’s, shall be glorious and incorruptible, shall we complain and cavil because there is nothing better? Do we demand a premium for having sinned? Do we require to be better conditioned than if we had never transgressed? Where has God promised to make sinners better and happier than man would have been if sin had not been committed?ARSH July 17, 1860, page 69.24

    If man was originally perfectly holy, perfectly happy, free from all disease and disquietude, and blessed with familiar communion with his Maker; why should we feel such a shrinking from the idea of having a local habitation, adapted to the spiritualized, yet - of necessity - still material body, with which all will be furnished in the resurrection state? The new heavens and the new earth will undoubtedly be indescribably and inconceivably beautiful and glorious; but they will be earth and heaven still.ARSH July 17, 1860, page 69.25

    The reader is earnestly advised to do himself the favor to read Dr. Chalmer’s Sermon on the New Heavens and the New Earth. As all may not have at hand the Sermon referred to, it may be expedient to give some portions of it, that the reader may be informed of the Doctor’s view of this subject:ARSH July 17, 1860, page 69.26

    “It were venturing on the region of conjecture to affirm, whether, if Adam had not fallen, the earth that we now tread upon, would have been the everlasting abode of him and his posterity. But certain it is, that man at the first, had for his place this world, and, at the same time, for his privilege, an unclouded fellowship with God, and, for his prospect, an immortality, which death was neither to intercept nor put an end to. He was terrestrial in respect of condition, and yet celestial in respect both of character and enjoyment. His eye looked outwardly on a landscape of earth, while his heart breathed upwardly in the love of heaven. And though he trode the solid platform of our world, and was compassed about with its horizon - still was he within the circle of God’s favored creation, and took his place among the freemen and denizens of the great spiritual commonwealth. This may serve to rectify an imagination, of which we think that all must be conscious - as if the grossness of materialism was only for those who had degenerated into the grossness of sin; and that, when a spiritualizing process had purged away all our corruption, then, by the stepping stones of a death and resurrection, we should be borne away to some ethereal region, where sense, and body, and all in the shape either of audible sound, or of tangible substance, were unknown. And hence that strangeness of impression which is felt by you, should the supposition be offered, that in the place of eternal blessedness, there will be ground to walk upon; or scenes luxuriant to delight the corporeal senses; or the kindly intercourse of friends talking familiarly, and by articulate converse together; or, in short, anything that has the least resemblance to a local territory, filled with various accommodations, and peopled over its whole extent by creatures formed like ourselves - having bodies such as we now wear, and faculties of perception and thought, and mutual communication, such as we now exercise. The common imagination that we have of paradise on the other side of death [Chalmers is certainly speaking of the resurrection state, as the previous paragraphs show], is that of a lofty, aerial region, where the inmates float in ether, or are mysteriously suspended upon nothing - where all the warm and sensible accompaniments which give such an expression of strength, and life, and coloring to our present habitation, are attenuated in a sort of spiritual element that is meagre, and imperceptible, and utterly uninviting to mortals here below - where every vestige of materialism is done away, and nothing left but certain unearthly scenes that have no power of allurement, and certain unearthly ecstacies, with which it is impossible to sympathize. The holders of this imagination forget, all the while, that really there is no essential connection between materialism and sin; that the world which we now inhabit, had all the amplitude and solidity of its present materialism, before sin entered into it; that God so far, on that account, from looking slightly upon it, after it had received the last touch of his creating hand, reviewed the earth, and the waters, and the firmament, and all the green herbage, and the living creatures, and the man whom he had raised in dominion over them, and he saw everything that he had made, and behold it was all very good. They forget that on the birth of materialism, when it stood out in the freshness of those glories which the great Architect of Nature had impressed upon it, that then “the morning stars sang together, and all the sons of God shouted for joy.” They forget the appeals that are made everywhere in the Bible to this material workmanship: and how from the face of these visible heavens, and the garniture of this earth that we tread upon, the greatness and the goodness of God are reflected on the view of his worshipers. No, my brethren, the object of the administration we sit under is to extirpate sin, but it is not to sweep away materialism.”ARSH July 17, 1860, page 69.27

    This renewed and immortal man, composed of a spiritual and a material nature united, must now have an appropriate residence. Chalmers shall speak again:ARSH July 17, 1860, page 70.1

    “And we do hail the information of our text, that after the dissolution of its present frame-work, it will again be varied and decked out anew in all the graces of its unfading verdure, and of its unbounded variety - that in addition to our direct and personal view of the Deity, when he comes down to tabernacle with men, we shall also have the reflection of him in a lovely mirror of his own workmanship, and instead of being transported to some abode of dimness and mystery, so remote from human experience, as to be beyond all comprehension, we shall walk forever in a land replenished with those sensible delights, and those sensible glories, which, we doubt not, will lie most profusely scattered over the ‘new heavens and the new earth, wherein dwelleth righteousness.’”ARSH July 17, 1860, page 70.2

    But will not this be Mahometanism?ARSH July 17, 1860, page 70.3

    “But though a paradise of sense, it will not be a paradise of sensuality. Though not so unlike the present world as many apprehend it, there will be one point of total dissimilarity betwixt them. It is not the entire substitution of spirit for matter, that will distinguish the future economy from the present. But it will be the entire substitution of righteousness for sin. It is this which signalizes the Christian from the Mahometan paradise - not that sense, and substance, and splendid imagery, and the glories of a visible creation seen with bodily eyes, are excluded from it - but that all which is vile in principle, or voluptuous in impurity, will be utterly excluded from it. There will be a firm earth, as we have at present: and a heaven stretched over it as we have at present; and it is not by the absence of these, but by the absence of sin, that the abodes of immortality will be characterized. There will be both heavens and earth, it would appear, in the next great administration - and with this specialty to mark it from the present one, that it will be a heaven and an earth wherein dwelleth righteousness!”ARSH July 17, 1860, page 70.4

    This long extract will be welcomed in this connection, not only for the beauty and eloquence of its composition, but for its perfect relevancy to the subject in hand. This is the way to interpret Scripture; not according to the fancies of men, but according to the teachings of Inspiration. This discourse of Chalmers is eminently valuable, as well for the correctness of its philosophy, as for the evident scripturalness of its divinity. - Our Lord’s Great Prophecy, by Buck.ARSH July 17, 1860, page 70.5

    Psalm 121


    I’LL lift mine eyes unto the hills,
    Whence help will soon descend;
    The Lord that made the heaven and earth,
    Is able to defend.
    He’s willing too, he’ll never let
    Thy foot be moved astray:
    And since he never slumbers, he
    Can keep thee night and day.
    ARSH July 17, 1860, page 70.6

    The Lord preserves his people, in
    His shade they’re all secure,
    The sun nor moon nor all beside,
    Can ever harm them there.
    He’ll shield thee well from every ill,
    Thy soul he’ll keep from sin,
    From this time forth thy goings out
    And all thy comings in.
    M. E. S.
    ARSH July 17, 1860, page 70.7



    SERVILITY. - I was early taught that it was an evidence of low breeding, and depraved mind, to pay great respect, and esteem, and attention, to the rich, and popular, and great, while at the same time you would despise the poor, and the dependent, and the lowly. It is better to make a sort of average, and bestow love where it is most needed.ARSH July 17, 1860, page 70.8

    A WARNING. - After giving a needed rebuke pretty plainly, it is natural to say something comforting, and the danger is of spoiling the whole. The best way is to let the thing work awhile, and bestow comfort when penitence calls for it. Do your work well, and do not overthrow it by mistaken kindness.ARSH July 17, 1860, page 70.9

    “IS HE RICH? - When I see an individual living highly and dressing richly upon credit, I ask, How much better is he than a thief? It may be a sort of comforting plaster to be thought rich by strangers: but this will hardly overbalance being looked upon as a sharper by my creditors, and a grief to angels, and a monster of pride and injustice to all the good and just. “Is he rich?” His coat indicates it, and his equipage asserts the same; but an enemy has the taunt ready, “Not if his debts were paid.”ARSH July 17, 1860, page 70.10

    POVERTY is no disgrace to the honest man, who has used his best endeavors to avert it. To the proud and unjust it has a thousand stings; but to the conscientious, good man it brings no sting of remorse, no reproach, but with the worthies of old, he counts the loss of all things but gain.ARSH July 17, 1860, page 70.11

    CONFESSION. - Much stress is laid upon confession in scripture, “confess and forsake,” this is the order of God’s word.ARSH July 17, 1860, page 70.12

    It may be more consonant with the feelings of some, to forsake without confession, but if I have wounded or injured my brother, confession is first necessary, in order to fulfill the demands of scripture.ARSH July 17, 1860, page 70.13

    It is dangerous, as all profane and sacred history shows, to reverse gospel order. The papal church is an example of the danger of trusting to other oracles than the word of God, and they plainly cite us to the law and the testimony, and anathematize those who reverse them.ARSH July 17, 1860, page 70.14

    I may be naturally averse to confession, and my heart may say, “Only do right, and this is the best confession;” but the scripture says, “He that trusteth in his own heart is a fool.” O how many a bleeding heart has been healed by contrition, finding vent in humble confession; and I think I may say, that heart is carnal which is constitutionally averse to confession.ARSH July 17, 1860, page 70.15

    No one will say that sin is not to be confessed to God. All allow this; but I allude to those who will not rectify an error, or heal a wound by confession. So well do I know the scripture demands on this point, that I tremble for the brother who will not confess when he has injured the feelings (unnecessarily) of a friend or an enemy.ARSH July 17, 1860, page 70.16

    J. CLARKE.



    DEAR BRO. SMITH: Agreeably to request, Bro. Sperry and myself attended the meeting at the dedication of the house of worship in this place, June 8-10.ARSH July 17, 1860, page 70.17

    This house was built by a sister (a widow), who felt that God desired a house here for the benefit of his people and for the accommodation of such as have a desire to hear his word preached. It is plain and convenient, and of suitable size for this place.ARSH July 17, 1860, page 70.18

    At an early hour the first day of the meeting, the house was well filled with attentive hearers. The next day (Sabbath) we were happily surprised and greatly encouraged to find our congregation so large, and manifesting so much interest in the unpopular truths of God’s word. First-day again the house was crowded.ARSH July 17, 1860, page 70.19

    On Sabbath morning our hearts were rejoiced to meet Bro. and sister Wheeler, who were on their eastern tour. Second-day morning Bro. and sister Sperry left for the central part of the State. Bro. and sister W. remained with us one week longer and aided much in presenting the solemn, sacred truths of the last message of mercy.ARSH July 17, 1860, page 70.20

    The last three weeks I have been alone doing what I could in my feeble state of health, in preaching and visiting from house to house. And I think I may safely say the interest in this section has gradually increased to the present.ARSH July 17, 1860, page 70.21

    Congregations on first-days have been as large as could have been expected, considering the number of Sunday-schools, prayer-meetings, and preaching by different denominations near us.ARSH July 17, 1860, page 70.22

    One week ago last Sabbath, three confessed the Bible Sabbath, and resolved to keep it hereafter. Others are almost persuaded to keep it, while more are quite interested in the meetings and the word spoken. While the church here, hitherto scattered and much discouraged, seem to manifest an interest to arise with the rising and spreading message of mercy, O may the Lord give them the decision of character and grace requisite to stand in this evil time. Four have followed the example of their Lord in the ordinance of baptism.ARSH July 17, 1860, page 70.23

    I would not here be understood that we have no opposition, for the opposing spirit with some moves briskly. And if they can say here, as a Methodist said in Vt., “I enjoy my mind first rate when I oppose you” (or equivalent to this), I think I shall leave some of this people in a very happy frame of mind.ARSH July 17, 1860, page 70.24

    May the Lord grant that we may all have “another spirit,” one which yields peace and happiness by following him fully, and that we may be brought into the land of promise and possess it forever and ever.ARSH July 17, 1860, page 70.25

    To-morrow, if the Lord will, I leave for Jamaica, Vt.ARSH July 17, 1860, page 70.26


    P.S. The church hope to see Bro. and Sr. Wheeler here on their return. A. S. H.ARSH July 17, 1860, page 70.27

    Extracts from Letters


    Sister R. P. Wilson writes from Lisbon, Iowa: “I feel to thank God for his goodness to me in that he has permitted me to see the harmony in his precious truth, and given me a heart to strive to live it out. My determination is, by the grace of God, to keep all his commandments and the faith of Jesus, that I may have a right to the tree of life. While I write I feel to praise his holy name that he has counted me worthy to be persecuted for keeping his holy Sabbath. Our blessed Redeemer was persecuted in the most shameful manner, and are we better than he who suffered that we might have eternal life? O that we may be willing to suffer for his sake, and count it all joy, knowing that our blessed Saviour will soon come and take us home, if we hold out faithful unto the end. Then we shall walk the golden streets of the New Jerusalem. What a glorious thought, to be forever with the Lord! Pray for me that I may stand with the little flock on mount Zion, for the prayer of the righteous availeth much.”ARSH July 17, 1860, page 70.28

    Bro. L. Gardner writes from Osceola, Clark Co., Iowa: “I wrote you to send me a few numbers of the Review for investigation, and I find their teaching in harmony with the Scriptures. I can cheerfully recommend this little sheet to all who are seeking after truth, as a good guide to piety. It will help the brethren to come into the unity of the faith. I thank the Lord that he directed Brn. Hull and Cornell this way, and that we have heard a few sermons of truth. Though there has never been a messenger within five miles of this place, there are ten Sabbath-keepers here now; and the Review is received as a welcome visitor. With pleasure we read the letters from the brethren scattered abroad, and can sympathize with them in their persecutions, while the cry of Mormon, Millerite, Infidel, etc., is the cry raised against us here. May the Lord help the honest to lay aside all prejudice, and investigate present truth, come out of Babylon, and keep the commandments of God and the faith of Jesus. May we, brethren, be united in one mind, and prepared to meet the Lord at his coming; for he that shall come will come and will not tarry. Hebrews 10:37. Let us continue to keep all the commandments and abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming. 1 John 2:28. Be ye also patient, stablish your hearts; for the coming of the Lord draweth nigh. James 5:8.”ARSH July 17, 1860, page 70.29

    Sister L. S. Cole writes from Eaton Rapids, Mich.: “Some time has elapsed since I first felt a desire to write a few lines for the Review. My greatest comfort here below is in seeking the truth, and striving to keep the commandments, and do the whole will of God. I have been trying to consecrate self, and all, upon the altar, for some time past, but fear that the surrender has not been complete, or faith would ere this have done its work, and Christ within, the hope of glory, would have reigned in my heart without a rival. Not far from ten years ago I embraced the Advent faith, and soon (although brought up a Friend) desired baptism; but the way has not been opened as yet for the ordinance, and so I remain; and I have many times thought that there was wisdom in this also, more especially since most of the class with whom I embraced the Advent faith have become no-Sabbath in belief. One year ago last winter I commenced keeping the Sabbath, without any near to join with me. Many about here believe it to be the right day, but for the most of them it is not yet convenient to keep it. Would it be practicable for the tent to come this way, or if not, for some of the traveling preachers to come and tell us the truth? Should they come I want to obey the command of baptism. How glad would I be to join with the brethren and sisters in worshiping God, but of this privilege I am now deprived. Still I am not without courage, or comfort, and soon expect to meet them where congregations ne’er break up, and Sabbaths have no end.”ARSH July 17, 1860, page 71.1

    Sister N. Lowell writes from Washington, N. H. “I love all who believe the present truth and keep the commandments of God and have the faith of Jesus. I have the Review to read, and am much interested in the truths it contains, and with the impressive and heart-cheering letters and communications of the brethren and sisters, with which it is filled. I have often felt a desire to speak through the Review, but have neglected it, partly on account of poor health, and because I thought I could not edify any one; but we read that they that feared the Lord spake often one to another, and the Lord hearkened and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. I now feel it my duty to give in my testimony, feeble though it be, on the side of truth. If we cannot write or talk as well as some, we have all something to do to be prepared to meet the Lord. Time is short. We must not be idle. If we have but one talent let us improve upon that, lest it be taken from us. Our Saviour says, He that confesses me before men, him will I also confess before my Father and the holy angels. I am not ashamed to confess him before the world. I am not ashamed to own my Lord, or to defend his cause. He has done so much for me I have great cause to love him more than all this world. He is the chiefest among ten thousand, and the one altogether lovely. I desire to keep all God’s commandments and have the faith of Jesus, which I think is to believe in him, and live up to all his requirements. One is to love God with all our heart, and our neighbor as ourselves. Our Saviour says, This is my commandment, that ye love one another as I have loved you. Greater love hath no man than this: that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you.ARSH July 17, 1860, page 71.2

    “I have been a believer in the advent doctrine ever since 1843, and have been striving to keep the Sabbath of the Lord about seven years. I firmly believe that the last message of mercy is now being proclaimed to the world, and my prayer is that many may be brought out by it into the truth. I feel to praise the Lord, and to rejoice greatly that he has been so merciful to us, as to lead my youngest daughter and her husband into the truth, and give them willing minds to come out from the world and keep the true Sabbath. I feel that my prayers have been answered in their behalf. My heart would rejoice to see more of my friends led by the Spirit of God into the truth and prepared to meet the Lord when he comes.”ARSH July 17, 1860, page 71.3

    Sister L. C. Hutchins writes from Ganges, Mich.: “The Lord called me out of the world before I embraced the third angel’s message, or had heard it. I had long felt that I needed a deeper work of grace in my heart. About five years since I had been reading works upon the doctrine of sanctification left by one of our ministers, and was led to see the scripturalness of the doctrine, and how far short, not only the professing world came of that holiness without which none shall see the Lord, but how far I myself was. I had ever been singular in my profession and dress, but I felt that God would have a peculiar people, zealous of good works, and if I would be one, I must arise and shake off worldliness. The following winter Bro. Cornell lectured at Newark. I thought it my duty to prove all things, and hold fast that which is good; and so I read the publications, and was convicted and convinced, but waited for others before I avowed my convictions to any one. Meanwhile the Spirit pressed home to my heart the question, Will you keep the Sabbath of the Lord? Will you call it a delight, the holy of the Lord, honorable? I resisted, read and reflected upon the claims of the first day. Nearly a year passed in this manner, when ill health seemed to warn me to “set my house in order,” and I set about the work in earnest. I re-read the publications and laid them aside and took the Bible, determined to disprove them if they were untrue, or receive them if true. Lest I should be found violating God’s command I set apart the seventh day for the purpose of investigating. While I was halting between two opinions, dreading and unwilling to proceed alone, and feeling that woe was me if I tarried, unable to pray, because the conflict was renewed, and God’s face was hid from me - my sister, Miss A. C. Hudson, came to me; when I presented my views and resolution to devote the seventh day to the investigation of its claims, she joined me; and we have been since endeavoring to walk in all the commandments of the Lord, blameless. I feel that God has been very merciful in giving me some one to go with me, and not requiring me to go alone. My prayer is that God will speed on the message, that the church may arise and come up to the standard of the Lord.ARSH July 17, 1860, page 71.4

    “I have thought much lately of the question in Solomon’s Song, “Who is this that cometh up from the wilderness, leaning upon the arm of her beloved, clear as the sun, fair as the moon, and terrible as an army with banners? Surely such will the church be when she truly keeps the commandments of God and the faith of Jesus. The world seem to shun meeting and conversing with the commandment-keepers. After one or two conversations they will keep aloof and try to injure by circulating false reports, etc. etc. I have thought that those who can present scripture for all they say are indeed prepared as an army with banners.ARSH July 17, 1860, page 71.5

    “I am highly interested in Nos. 1 & 2, Vol. 16, of Review. Think them exactly what is needed by the circumstances; but find when I present the truth, that it seems generally to be only ‘for a witness.’ Yet I will try to labor on content, if at eventide I may receive a penny.”ARSH July 17, 1860, page 71.6

    Bro. B. McCormic writes from Sumner, Wis.: “I have just returned from a visit in Bad Axe Co., Wis. Found a number of Adventists that had been brought out under the preaching of Elders Sheldon and Higgins. They were ignorant of our position on the law and Sabbath. Through the solicitation of friends we gave two lectures on the law and Sabbath, which we think had a good effect. One young man walked eight miles after performing his day’s work to attend one of the lectures which was on third-day evening; he manifested much interest, said he was surprised to see the amount of evidence we had in favor of the Sabbath, subscribed for the Review and declared his intention to give the subject a thorough investigation. We gave him what books we had, together with our Bible Student’s Assistant, posted him on the no-law and no-Sabbath hersye, as well as we could, and left him with the conviction that he would come out on the Lord’s side, and keep his holy Sabbath. Some others seemed to be convinced. Two more subscribed for the Review. We think there is as good an opening for a tent-meeting in that Co. as in any part of the State. Could not the Wis. tent go there this summer? If any of the messengers should pass through that part of the State, inquire at Viroqua, which is the county seat, for C. W. Pitcher, or R. Lamb, Sumner, Wis.”ARSH July 17, 1860, page 71.7

    Sister S. Lyon writes from Elgin, Iowa: “It cheers my heart when I read the welcome messages contained in the Review from those of like precious faith. Although we never have seen each other’s faces, yet we are brought nigh by the blood of Christ, which cleanses from all unrighteousness and the effects of the traditions that have been handed down to us from the Roman apostasy. I praise the Lord that the light of present truth ever dawned upon my dark mind. It is a little over two years since I commenced keeping the Sabbath; and my peace has been like a river, and I can say with the psalmist, ‘O how love I thy law; it is my meditation all the day. My tongue shall speak of thy word: for all thy commandments are righteousness. Let thine hand help me; for I have chosen thy precepts. Great peace have they that love thy law; and nothing shall offend them.’ARSH July 17, 1860, page 71.8

    “I will once more raise the Macedonian cry; Will any one of the messengers of present truth come into this part of the moral vineyard of the Lord. Will not the Iowa tent come to Elgin in its travels in Northern Iowa? I believe there are many honest souls here who will receive the truth with joy. Some here are waiting for some one to come this way to administer the ordinance of baptism. The Review is all the preaching we ever have here. O may the loud voice of the third angel’s message reach every honest heart here and elsewhere, is my prayer. Once more I ask, Will not some of the ministering brethren come this way, that the few who are here may be formed into a society, that our united efforts may be blessed by the Author of all good.ARSH July 17, 1860, page 71.9

    “P. S. Can any of the lovers of present truth send me some second hand books or papers to distribute among my neighbors. Direct to Samantha Lyon, Elgin, Fayette Co., Iowa.”ARSH July 17, 1860, page 71.10



    FELL asleep in Jesus in Exeter, Otsego Co., N. Y., July 5, 1860, Bro. Luman D. Armstrong, after a short illness of six days, three of which he was able to be about. On the third day of July he was almost instantly taken down, and in less than three days was beyond the reach of pain, where the wicked cease from troubling and the weary are at rest. May we all profit by this affliction. May it be sanctified to our good. I feel to praise the Lord for the bright evidence and hope of his adoption into the family of the sons of God. He lived with me seven or eight months previous to his death, and I can say, it seemed to be all his desire to know and obey the truth.ARSH July 17, 1860, page 71.11

    Thus has the Lord removed one of us, that he may be hid in the day of the Lord’s fierce anger; but he will come up in the first resurrection, clothed with immortality to bloom in eternal youth and beauty on the earth made new. None of the messengers being in the vicinity, some remarks were made from 1 Corinthians 15:57, by a Methodist minister.ARSH July 17, 1860, page 71.12

    May the Lord strengthen his parents and friends to profit by chastisement, and to overcome and be prepared more fully to appreciate the great and inestimable blessings of the truth.ARSH July 17, 1860, page 71.13

    J. C. LAWTON.

    The Review and Herald

    No Authorcode


    A New Sect


    CONCERNING the church in the days of the apostles, we read that “their sound went into all the earth,” Romans 10:18, and that the “sect” was “everywhere spoken against.” Acts 28:22. Well we suppose it is better that the sound should go out, and the sect be known, even though spoken against, than that it should exist in inglorious obscurity. The single eye of the honest-hearted will be able to see through the smoke of slander and vituperation, and discover the gems of truth which the enemy would endeavor to conceal thereby.ARSH July 17, 1860, page 72.1

    It seems that the remnant of the church are now beginning to enter upon the same experience through which the people of God passed in the early days of this dispensation. From the news items going the rounds of the papers of the land, we perceive that people are beginning to learn with apparent astonishment, of the existence of a new sect. The following items will illustrate.ARSH July 17, 1860, page 72.2

    “NEW RELIGIOUS SECT. - One of the New York papers says:ARSH July 17, 1860, page 72.3

    “‘Iowa has the credit of having added a new religious sect to the many already in existence. They are known as soul-sleepers. Their “belief” consists in a total unbelief; as they are opposed to churches, deny the divinity of Christ, teach that the soul is a material substance, and sleeps with the body until the resurrection.’”ARSH July 17, 1860, page 72.4

    The above note we clip from the Sabbath Recorder; but we fear it is not impartial in its quotation; for we have seen the same item in other papers, where the keeping of the seventh day as the Sabbath was added to the dark catalogue of their belief. Was the Recorder ignorant of this fact? or did it see fit, from denominational considerations, to omit that portion of the “total unbelief” of the new sect?ARSH July 17, 1860, page 72.5

    But Iowa does not get all the credit of adding another sect to the religious world. The following is from a Massachusetts paper:ARSH July 17, 1860, page 72.6

    “A NEW SECT. - There is an organization or denomination in Michigan who style themselves the “Church of God,” but who pass by the appellation of Wyno-barbarians. One of their peculiar ordinances consists in the washing of each other’s feet. The Elder offers a prayer, then removes his coat, girds on a towel and proceeds to wash the feet of the member nearest him, wiping his feet with the towel, then takes him by the right hand and salutes him with a kiss. The washed then washes the feet of the next brother, and the washing proceeds until all are washed. The sisters in the meantime are busily engaged in washing each other’s feet. After a hymn the services are closed.”ARSH July 17, 1860, page 72.7

    Perhaps all that need be said of this is contained in the following which appeared in the same paper, from some one who was evidently unwilling to let a Bible institution rest under the imputation of “barbarism.”ARSH July 17, 1860, page 72.8

    “PROOF OF BARBARISM. - The Standard of the 21st inst., contained a singular proof of the Barbarism of a ‘New Sect in Michigan.’ It seems well calculated to cause every lover of Bible truths, to look around in dismay, and wonder, if the time has come when civilized man can, with impunity, set aside the teachings of that meek and holy One, who suffered and died that glorious light might take the place of gross darkness. Nothing was advanced concerning the doings of the ‘New Sect,’ that is not in accordance with Christianity; yet, they were styled Barbarians.ARSH July 17, 1860, page 72.9

    “Were New England Churches in a more fallen state fifty years ago than now? Was there then more of pride and less of humility? The ordinance, so much despised by the author of the remarks, in relation to the ‘New Sect,’ was then, in many Churches, as general as baptism or communion. And why should it not be? Can one ask for more convincing proof of its divine origin than the following:ARSH July 17, 1860, page 72.10

    John 13:4. He riseth from supper and laid aside his garments; and took a towel and girded himself.ARSH July 17, 1860, page 72.11

    “5. After that, he poureth water into a basin, and began to wash his disciples’ feet, and to wipe them with the towel wherewith he was girded.ARSH July 17, 1860, page 72.12

    “12. So after he had washed their feet and had taken his garments, and was set down again, he said unto them, know ye what I have done to you?ARSH July 17, 1860, page 72.13

    “13. Ye call me Master and Lord; and ye say well, for so I am.ARSH July 17, 1860, page 72.14

    “14. If I then, your Lord and Master, have washed your feet; ye ought also to wash one another’s feet.ARSH July 17, 1860, page 72.15

    “15. For I have given you an example that ye should do as I have done unto you.ARSH July 17, 1860, page 72.16

    “16. Verily, verily I say unto you, the servant is not greater than his Lord; neither he that is sent greater than he that sent him.ARSH July 17, 1860, page 72.17

    “17. If ye know these things, happy are ye if ye do them.”ARSH July 17, 1860, page 72.18

    Of such falsehoods as that we deny the divinity of Christ, as the first item affirms, or the inaccuracy of the description of the ordinance of feet-washing as contained in the second, it is unnecessary for us to speak to the readers of the REVIEW.ARSH July 17, 1860, page 72.19

    A correspondent writes: “I would like to request some of the brethren to give me the evidence for the propriety of using some words in the connection they occur in some of the communications recently published in the Review. 1. The word “church” is used for chapel. 2. “Organization” is used for gospel order. Now my former views have been that Bible expressions were preferable.”ARSH July 17, 1860, page 72.20

    ANSWER. - It is doubtless preferable to apply Bible expressions to all things for which they are provided. But we think our correspondent will find upon examination that the word “chapel,” and the expression “gospel order,” are not known in the New Testament, and hence are no more scriptural than the ones to which he objects. The word church in the N. T. comes from ecclesia, the primary signification of which is, a body of people called together, an assembly; and the word has come now to signify primarily, the place or building occupied by such assemblies. Chapel is defined to mean “A house for public worship erected separate from a church;” from which we see that chapel cannot properly take the place of church.ARSH July 17, 1860, page 72.21

    Business Department


    Business Notes

    J. T. Ashley: You are credited right on book, to xvii,1.ARSH July 17, 1860, page 72.22

    H. H. Wilcox: The books we send you amount to $1,10.ARSH July 17, 1860, page 72.23

    A. C. Hudson: We place the $10 to your credit on book, and charge you with the copies you order of Double Number. There comes to your credit also $1,25 of advance pay on Mrs. B. Chapman’s REVIEW and INSTRUCTOR.ARSH July 17, 1860, page 72.24

    WHO? Some one writes from Shelburne Falls, Mass., requesting the paper stopped, but signing no name. We send several papers to that P. O., and hence cannot tell which to stop without the name. Will the writer send it.ARSH July 17, 1860, page 72.25

    H. W. Lawrence: Your money for books was received, and you will find mention made of it in No. 24, Vol. xv.ARSH July 17, 1860, page 72.26

    L. Kellogg: The P. O. Address you inquire is Marysville, Yuba Co., Cal.ARSH July 17, 1860, page 72.27

    A. H. Hilliard: We were not aware that the name you sent was a new subscriber, and so receipted the money to L. Hadden, on book. We now rectify. The dollar pays to xvii,8.ARSH July 17, 1860, page 72.28

    L. Lathrop: Your REVIEW is paid to next volume.ARSH July 17, 1860, page 72.29



    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 July 17, 1860, page 72.30

    L. Gardner 1,00,xvii,1. W. H. Ball (for S. Fairbanks) 0,50,xvii,7. Jno. Palmiter 1,00,xvii,1. Geo. Adair 1,00,xvi,15. J. Lindsay 1,00,xvii,1. J. T. Mitchell 1,50,xviii,1. R. Babcock 1,00,xvii,1. A. Belden 2,00,xvii,1. H. Smalling 4,00,xviii,14. M. Ricker 2,00,xvii,1. B. Kinne 0,50,xvii,9. N. S. Moses 0,50,xvii,9. H. Edson 1,00,xvii,1. Joel Witter 2,00,xvii,10. L. Kellogg 1,00,xvii,1. H. L. Richmond 1,00,xvii,1. S. Richmond 1,00,xvii,9. S. Osborn 1,00,xvi,18. J. Yates 1,00,xvii,5. E. Davis 0,50,xvii,9. W. F. McCrary 0,50,xvii,9. J. C. Grimsley 0,50,xvii,9. J. Stover 0,50,xvii,9. J. M. Estes 0,50,xvii,9. S. R. Twist 0,50,xvii,9. J. M. Chapman 0,50,xvii,9. Eld. J. Lathrop 0,50,xvii,9. S. H. Lathrop 0,50,xvii,9. D. E. Gibson 1,00,xvii,1. B. L. Clark 1,00,xvii,13. R. M. Dixon 0,50,xvii,9. A. Shepherd 0,50,xvii,9. O. Davis 1,00,xvii,18. Jos. Palmiter 1,00,xviii,1.ARSH July 17, 1860, page 72.31

    FOR MICH. TENT. Jas. Harvey $30. O. Bovee $2.ARSH July 17, 1860, page 72.32

    FOR M. B. CZECHOWSKI. W. Hargrave $5,00. O. Davis $0,44.ARSH July 17, 1860, page 72.33

    Books Published at this Office


    HYMNS for those who keep the Commandments of God and the Faith of Jesus. This Book contains 352 pp., 430 Hymns, and 76 pieces of Music. Price, 60 cents. - In Morocco 65 cents.ARSH July 17, 1860, page 72.34

    Supplement to the Advent and Sabbath Hymn Book, 100 pp. Price 25 cents. - In Muslin 35 cents.ARSH July 17, 1860, page 72.35

    Spiritual Gifts, or The Great Controversy between Christ and his angels, and Satan and his angels, containing 224 pp. neatly bound in Morocco or Muslin. Price 50 cents.ARSH July 17, 1860, page 72.36

    Sabbath Tracts, Nos. 1,2,3 & 4. This work presents a condensed view of the entire Sabbath question. - 184 pp. Price 15 cents.ARSH July 17, 1860, page 72.37

    The Three Angels of Revelation 14:6-12, particularly the Third Angel’s Message, and the Two-horned Beast. 148 pp. Price 15 cents.ARSH July 17, 1860, page 72.38

    The Atonement - 196 pp. Price 15 cents.ARSH July 17, 1860, page 72.39

    The Bible Class. This work contains 52 Lessons on the law of God and Faith of Jesus. - Price 15 cents.ARSH July 17, 1860, page 72.40

    A Book for Everybody - The Kingdom of God. Price 15c.ARSH July 17, 1860, page 72.41

    The Prophecy of Daniel - the Four Kingdoms - the Sanctuary and 2300 days. Price 10 cents.ARSH July 17, 1860, page 72.42

    The History of the Sabbath, and first day of the week, showing the manner in which the Sabbath has been supplanted by the heathen festival of the sun. pp.100, price 10c.ARSH July 17, 1860, page 72.43

    Which? Mortal or Immortal? or an inquiry into the present constitution and future condition of man. pp.128, price 15c.ARSH July 17, 1860, page 72.44

    The Saints’ Inheritance. Price 10 cents.ARSH July 17, 1860, page 72.45

    Modern Spiritualism; its Nature and Tendency - an able exposure of the heresy. - Price 15 cents.ARSH July 17, 1860, page 72.46

    The Law of God. Testimony of both Testaments relative to the law of God - its knowledge from Creation, its nature and perpetuity - is presented. Price 10 cents.ARSH July 17, 1860, page 72.47

    Miscellany. Seven Tracts on the Sabbath, Second Advent etc. Price 10 cents.ARSH July 17, 1860, page 72.48

    Facts for the Times. Extracts from the writings of Eminent authors, ancient and modern. Price 10 cents.ARSH July 17, 1860, page 72.49

    The Signs of the Times. Price 10 cents.ARSH July 17, 1860, page 72.50

    The Seven Trumpets. Price 10 cents.ARSH July 17, 1860, page 72.51

    Vindication of the True Sabbath, by J. W. Morton, late Missionary to Hayti. Price 10 cents.ARSH July 17, 1860, page 72.52

    The Sinners’ Fate. pp.32, price 5c.ARSH July 17, 1860, page 72.53

    The Nature and Obligation of the Sabbath of the Fourth Commandment, with remarks on the Great Apostasy and Perils of the Last Days. Price 5 cents.ARSH July 17, 1860, page 72.54

    Bible Student’s Assistant. A collection of proof-texts on important subjects. 36 pp. Price 5 cents.ARSH July 17, 1860, page 72.55

    The Celestial Railroad. Price 5 cents.ARSH July 17, 1860, page 72.56

    Perpetuity of the Royal Law. Price 5 cents.ARSH July 17, 1860, page 72.57

    Review of Crozier. This work is a faithful review of the No-Sabbath heresy. Price 5 cents.ARSH July 17, 1860, page 72.58

    Brief exposition of Matthew 24. Price 5 cents.ARSH July 17, 1860, page 72.59

    Review of Fillio on the Sabbath Question. Price 5 cents.ARSH July 17, 1860, page 72.60

    Brown’s Experience. Price 5 cents.ARSH July 17, 1860, page 72.61

    The Truth Found - A short argument for the Sabbath. Price 5 cents.ARSH July 17, 1860, page 72.62

    An Appeal to the Baptists on the Sabbath. Price 5 cents.ARSH July 17, 1860, page 72.63

    PENNY TRACTS. Who changed the Sabbath? Unity of the Church - Spiritual Gifts - Judson’s Letter on Dress - Mark of the Beast - Wesley on the Law - Appeal to Men of Reason, on Immortality - Truth - Death and Burial - Preach the Word.ARSH July 17, 1860, page 72.64

    These small Tracts can be sent, post-paid, in packages of not less than twenty-five.ARSH July 17, 1860, page 72.65

    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. In paper covers, 20 cents.ARSH July 17, 1860, page 72.66

    Word for the Sabbath. Price 5 cents.ARSH July 17, 1860, page 72.67

    The Chart. - A Pictorial Illustration of the Visions of Daniel and John 20 by 25 inches. Price 15 cts. On rollers, post-paid, 75 cts.ARSH July 17, 1860, page 72.68

    Tracts in other Languages


    GERMAN. Das Wesen des Sabbaths und unsere Verpflichtung auf ihn nach dem Vierten Gebote.ARSH July 17, 1860, page 72.69

    A Tract of 80 pp., a Translation of Nature and Obligation of the Sabbath of the Fourth Commandment. Price 10 cents.ARSH July 17, 1860, page 72.70

    HOLLAND. De Natuur en Verbinding van den Sabbath volgens het vierde Gebodt. Translated from the same as the German. Price 10 cents.ARSH July 17, 1860, page 72.71

    FRENCH. Le Sabbat de la Bible. A Tract on the Sabbath of 32 pp. Price 5 cents.ARSH July 17, 1860, page 72.72

    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 July 17, 1860, page 72.73

    Books from other Publishers


    Debt and Grace as related to the Doctrine of a Future Life, by C. F. Hudson. Published by J. P. Jewett & Co., Boston. 480 pp. 12 mo. Price $1,25.ARSH July 17, 1860, page 72.74

    Works published by H. L. Hastings, for sale at this Office.ARSH July 17, 1860, page 72.75

    The Voice of the Church on the Coming and Kingdom of the Redeemer, by D. T. Taylor. Price $1,00.ARSH July 17, 1860, page 72.76

    The Great Controversy between God and Man, by H. L. Hastings. 167 pp., bound in cloth, price 60 cents.ARSH July 17, 1860, page 72.77

    The Fate of Infidelity, 175 pp., cloth gilt. Price 25 cent.ARSH July 17, 1860, page 72.78

    Future Punishment. By H. H. Dobney. Price 75ARSH July 17, 1860, page 72.79

    Pauline Theology. An argument on Future Punishment in Paul’s fourteen epistles. Price 15 cents.ARSH July 17, 1860, page 72.80

    Tracts of 24 pages. Church not in Darkness; The Three Worlds; The Last Days; Plain Truths; New Heavens and Earth; Ancient Landmarks. Price 5 cents. These Publications will be sent by Mail, post-paid at their respective prices. One-third discount by the quantity of not less than $5 worth. In this case, postage added when sent by Mail. All orders to insure attention, must be accompanied with the cash, unless special arrangements be made. Give your Name, Post Office, County, and State, distinctly. Address REVIEW & HERALD, Battle Creek, Mich.ARSH July 17, 1860, page 72.81

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