Publishing Committee · Battle Creek, Mich. · May 6, 1858
CONDITIONS OF SALVATION. No. 6.
By M. E. S.
Is baptism taught by other Bible writers to be essential? See Acts ii. 38, a test already noticed to show the second condition, but it equally proves the necessity of baptism. "Then Peter said unto them, Repent and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." Observe, Peter says, "Repent and be baptized for the remission of sins;" hence, not only repentance but also baptism is prerequisite for the forgiveness of sins.
Acts xxii, 16; Paul's account of Ananias' instructing him in the way of salvation, after he had seen the vision on his way to Damascus. "And now why tarriest thou? arise and be baptized, and wash away thy sins, calling on the name of the Lord." He could not have washed away his sins by being baptized, had they before been all pardoned. We are not to infer from this passage that it is the water that washes away our sins; but baptism is the last step that brings us into Christ, who alone can take away sins; [Acts iv, 12:] and this being complied with, God remits our transgressions.
Let us illustrate. You remember in old times one Naaman, a Syrian, came to the prophet Elisha to be healed of leprosy. See 2 Kings v, 9-14. What did the prophet say to him? "Go and wash in Jordan seven times and thy flesh shall come again to thee, and thou shalt be clean." But Naaman was wroth, and went away, and said, Behold I thought, he will surely come out to me and stand and call on the name of the Lord his God, and strike his hand over the place and recover the lep-rer. Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? (perhaps they were) may I not wash in them and be clean? So he turned and went away in a rage." But his servants began to expostulate; "My father, if the prophet had bid thee do some great thing, wouldst thou not have done it? how much rather when he saith to thee, Wash and be clean? Then went he down and dipped himself seven times in Jordan, according to the saying of the man of God; and his flesh came again like unto the flesh of a little child, and he was clean."
Now what healed Naaman? Was it the efficacy of the waters of Jordan? Suppose you if he had gone home after having dipped six times, he would not have been a leper still? It was the power of God that effected the cure, after he had dipped the seventh time. Had Naaman any claim upon the promise before he had fulfilled all the conditions? Certainly not. But after he had washed the seventh time, it remained alone for God to verify his word by Elisha, and heal the Syrian. Just so with the sinner: he has not the slightest claims upon the promise of pardon and redemption, until he has complied with the conditions laid down. God could not, without denying himself, justify man through the forgiveness of sins, after he had believed and repented, when he had required of him one more step; but after he has complied with all the conditions specified, it then devolves upon the veracity of God to remit his sins.
But remember, while faith and repentance must precede baptism, the Bible designates the kind of faith and repentance, (this we have already considered,) this kind alone stands in the plan of salvation; hence the "one baptism," [Eph. iv,] must be preceded by the "one faith" and a true repentance. Anything else would change the plan of salvation, and consequently the sinner could have no claim upon the promises by complying with it. As God was not bound to heal Naaman had he washed in the rivers of Damascus instead of Jordan, so neither is he pledged to fulfill his promise to save the transgressor until he has complied with all the precise conditions laid down for his justification. It matters not how many times he may have complied with conditions not quite those designated by inspiration, (although at the time he might have thought them the same) as they were not what God required; so they could not come into the order by which God proposes to save, and hence cannot avail, in the Bible plan we are considering.
But says one, faith and works go together. If one must have a perfect repentance he must equally have a perfect faith. Let us look at this a moment. James tells us he that offends in one point is guilty of all; but we are nowhere informed that if we do not believe every jot and tittle of God's revealed truth we do not believe at all. This is the difference. While there is much Bible truth that is not present truth, and essential to salvation, the repentance to be one that needeth not to be repented of, must be perfect. We must die to sin before we can be buried with Christ, for he was sinless, and he came not to save us in our sins, but from our sins. It may be asked, are we then to become holy, without sin, before we can be baptized. The Apostle explains dying to sin. Rom. v, 12, 13. "Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof, neither yield ye your members as instruments of unrighteousness unto sin." Well, when christians sin, must they again be baptized. We answer, if they were in the habitual violation of any part of the divine law, and were baptized in this state, they have been buried alive to sin, and also without a Bible repentance. Now when they come to die to sin and truly repent, they should have that "one baptism" which they could not have had in the previous condition, while sin had the rule over them, but when once in Christ (we understand we cannot get into him without complying with just the conditions laid down) John says, "We have an advocate with the Father, Jesus Christ the righteous." 1 John i, ii. And "if we (John was addressing his brethren, those who had fellowship with the Father and with his Son Jesus Christ) confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." But we must have the righteousness of Christ to plead, before God can, upon the confession of our sins, forgive them. Since it is not our confessions that will atone for sins, but the blood of Christ which we secure by being baptized into his death. Do not think that Paul was governed by sin when he said, [Rom. vii: "I find then a law that when I would do good evil is present with me." In order to give sin the dominion over us, we must serve it with the mind as well as flesh. But the Apostle says, "With the mind I myself serve the law of God." Thus he differed from the unconverted, or those in possession of the carnal mind, which "is not subject to the law of God neither indeed can be." Rom. viii, 7. Paul did naturally yield submission to the law of sin, but there was a warfare between this law and the law of his mind; still the former so often brought him under subjection that he cried, "O wretched man that I am; who shall deliver me from this body of death." (Margin) "or sin whose wages were death;" referring to a cruel custom of fastening the living to the dead. "I thank God (he replies) through Jesus Christ our Lord." Yes, "thanks be to God which giveth us (shall give us) the victory through our Lord Jesus Christ." 1 Cor. xv, 57.
Having become Christ's by complying with the order laid down, are we then sure of eternal life? Christ tells us, [Jno. xv, 1, 2.] "I am the true vine and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away." Who are the branches? Verse 5, "I am the vine, ye (disciples) are the branches." Consequently those who are already in Christ will be cut off unless they bear fruit. What fruit is here spoken of? It must be the fruit of the Spirit, since there are but two kinds spoken of, and the other is the works of the flesh. Says Paul [Gal. v, 22] "But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance; against such there is no law;" i. e. these are conformable to the law.
The question may here be asked, "Has the law any claim upon christians? It reads, "The law was our schoolmaster to bring us unto Christ, that we might be justified by faith; but after that faith is come, we are no longer under a schoolmaster." Gal. iii, 24, 25. Let me inquire, in what sense is it ever a schoolmaster. We have seen that the law by convincing of sin, presents nothing but condemnation, and obliges the sinner to look to some other source for justification. In this way it points to Christ; but when once in him, we are justified. The law is no longer required to teach us of a Saviour we have found, therefore its office as school194master ceases; but are we no longer bound to obey its precepts? Does our becoming christians allow us to commit all manner of sin? "Do we then make void the law through faith? God forbid: yea we establish the law," he replies, who said we were "no longer under a schoolmaster." Again he continues, [Rom. vi, 15] "Shall we sin because we are not under the law, but under grace? God forbid." Why? "Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness." Then if we do not obey Christ we are not of his servants. What does he require? Jno. xii, 26, "If any man serve me let him follow me." What path did Jesus tread in which we are to follow him? He kept his Father's commandments [chap. xv, 10,] and he says, "Whosoever shall do the will of God (his will is expressed in his law) the same is my brother and sister and mother," thus exalting his servants to a station equal to his own.
Faith, repentance and baptism we understand to constitute the foundation of the christian's life; and this once laid, he is to raise the superstructure by working "out his own salvation with fear and trembling," relying upon God "which worketh in you," says Paul, Phil. ii, 12, 13, "both to will and to do of his good pleasure." He is to "add to his faith virtue, (Doddridge, courage,) and to virtue knowledge," &c. Please read 2 Pet. i, 5-12. Says Peter, "If ye do these things, ye shall never fail : for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ."
Dear reader, let us be like the noble Bereans, who "searched the Scriptures daily, whether these were so." God grant we may be able to understand his Word, and be sanctified through the truth, which can only be as we obey the truth, and receive the light as it presents itself.
ONWARD! UPWARD! HEAVEN!
Why droop when fortune frowns?
Press onward to the goal.
The palm of victory ever crowns
The strife enduring soul.
Why shrink at man's contempt?
Why quail at envy's sneer?
The soul that would great things attempt,
Should spurn all worldly fear.
Why dread the rich man's scorn?
Or hypocrite's foul play?
The lofty soul though lowly born,
Can upward wing its way.
With mighty purpose nerved,
Life's battles still endure,
And ever fight for truth and right,
With heart and conscience pure.
Then onward to the goal!
The book of life has given
Three watchwords for the struggling soul,
These, Onward! Upward! Heaven!
[Sel.]
THE SECOND ADVENT.
"The doctrine of Christ's soon coming back to earth literally, has been regarded by many as "Millerism," "new things," &c., but the following testimonies will show that it is not only a Bible doctrine, but that it has been the faith of many of the best and most learned men.
Said CLEMENT, A. D. 96:
"Wherefore let us every hour expect the kingdom of God in love and righteousness, because we know not the day of our Lord's appearing."
Said JOHN BRADFORD:
"Covet not the things that are in the world, but long for the coming of the Lord Jesus."
The Waldenses said:
"We ought always to watch and pray; for we see that the world is near its end. Daily we see the signs coming to their accomplishment, in the increase of evil," &c. Horæ Apoc., Vol. ii, p. 315.
HUGH LATIMER, A. D. 1535, said:
"Therefore all those excellent and learned men, which, without doubt, God hath sent into the world in these latter days, to give the world warning, . . . do gather out of the scriptures that the last day cannot be far off." Third Sermon on Lord's Prayer.
JOHN KNOX, Presbyterian Reformer, who was so mighty with God that Queen Mary said she feared his prayers more than an army of twenty thousand men, in 1554 of Christ's Coming, said:
"We know that he shall return and that with expedition."
JOHN CALVIN, A. D. 1535, said:
"The scripture uniformly commands us to look forward with eager expectation to the coming of Christ, and defers the crown of glory that awaits till that period." Institutes. b. 3, chap. 25.
MARTIN LUTHER, in A. D. 1545, said of passing events:
"I do most earnestly hope that these are the blessed signs of the immediate end of all things." Mitchel's Life of Luther, p. 255.
Near the time of his death he said:
"I persuade myself verily that the day of Judgment will not be absent full three hundred years more. God will not, cannot, suffer this wicked world much longer."
JOHN MILTON, author of "Paradise Lost," in sentiment a Baptist, said:
"When thou, the eternal and shortly expected King, shall open the clouds to judge," &c. Treatise on Christian Doctrine, Vol. ii, Chap. 33.
RICHARD BAXTER says:
"Would it not rejoice your hearts if you were sure to live to see the coming of the Lord? . . . For my own part, I must confess to you that death as death, appeareth to me as an enemy, and my nature doth abhor and fear it. But the thoughts of the coming of the Lord are most sweet and joyful to me. . . . Oh that I might see his kingdom come!" Works, Vol. xvii, p. 555.
Again BAXTER says:
"If death be the last enemy to be destroyed at the resurrection, we may learn how earnestly believers should long and pray for the second coming of Christ, when this full and final conquest shall be made." Works, Vol. xvii, p. 500.
ISAAC AMBROSE, a Presbyterian divine of England, on the Second Advent, said:
"This time is at hand. . . . See you not now many signs, as heralds and forerunners of his glorious coming?" Ambrose's Works, p. 408.
THOMAS WATSON, a pious divine who died in A. D. 1673, says:
"The time of the general Judgment is a secret kept from the angels, but this is sure, it cannot be far off." Body of Divinity, p. 208.
SAMUEL RUTHERFORD, professor of Divinity at St. Andrews in Scotland, who, with Bailee, were styled the "great lights of their day," says:
"We are in the last days, the day of the Lord is now near at hand." Letters, p. 367.
MATTHEW HENRY, A. D. 1700. The superior excellence of his Commentary, says Dr. Alexander, are admitted by thousands of judicious Theologians, and Dr. Clarke affirms, "It is always orthodox." On 2 Pet. iii, he says:
"How much more should they wait with expectation and earnestness for his second coming, which will be the day of their complete redemption." "They, (the wicked,) will still attack us till the end of time; till our Lord is come; they will not believe that he will come; nay, they will laugh at the very notion of his second coming, and do all they can to put all out of countenance who seriously believe and wait for it."
On Luke xviii, 8, Dr. HENRY remarks:
"In particular it intimates that he will delay his coming so long that wicked people will begin to defy it, and to say, 'Where is the promise of his coming?' They will challenge him to come; and his delay will harden them in their wickedness. Even his own people will begin to despair of it, and conclude he will never come, because he has passed their reckoning."
ISAAC NEWTON says:
"About the time of the end, in all probability a body of men will be raised up, who will turn their attention to the prophecies, and insist upon their literal interpretation in the midst of much clamor and opposition." Observations on Prophecy.
Dr. JOHN GILL, on Rev. iii, 20, writes:
"Behold, I stand at the door and knock," &c. The phrase, "standing at the door," may be expressive of the near approach of Christ to Judgment; and his knocking may signify the notice that will be given of it by some of the immediate forerunners and signs of his coming; which will yet be observed by a few, such a general sleepiness will have seized the professors of religion.
PHILIP DODDRIDGE says:
"He comes quickly; and I trust you can answer with a glad amen, that the warning is not troublesome or unpleasant to your ears, but rather that his coming, his certain, his speedy coming, is the object of your delightful hope, and your longing expectation." Rise and Progress, p. 419.
JOHN WESLEY expected the Millennium in 1836, remarking that,
"In a short time those who say they (the thousand years) are now at hand, will appear to have spoken the truth."
On "adding to the Prophecy," he says:
"And doubtless this guilt is incurred by all those who lay hindrances in the way of the faithful, which prevents them from hearing the Lord's I come! and195answering, Come, Lord Jesus! Wesley's Notes.
COTTON MATHER, in his work entitled, Student and Preacher, says:
"The Ruler of the world, returning to us, will send forerunners, who will show his approach and the speediness of his coming. And before the very great and very greatly to be dreaded day of the Lord come, he will send Elias, or men endued with his spirit and his power, who with a loud voice shall show themselves sons of thunder, concerning the Lord's hastening to us. It behooveth any servant of God, who would be named a vigilant and not a drowsy servant, to perform this office of Elias." Life of Mather, p. 141.
GEORGE WHITEFIELD, who died in Mass., A. D. 1770, often used the expression,
"In these last times," "in these last days," in a little while, "very shortly, Christ will come." Memoirs and Sermons.
GEORGE BENSON says:
"We expect his Second Advent to restore all things, to judge the world, to condemn his enemies, and to begin his glorious reign." Benson's Notes.
ROBERT HALL, a Baptist preacher and author, of great talent, says:
"Everything in the condition of mankind, announces the approach of some great crisis." Hale's Works, Vol. iv, p. 404.
JOHN DE LA FLETCHER, A. D. 1775, says:
"It is remarkable that more books have been written upon the prophecies these last hundred years, than were ever known before, and all—those at least, which I have read—agree that these things will, in all probability, soon come upon the earth. I know many have been mistaken as to years; but because they were rash, shall we be stupid? Because they said 'to-day,' shall we say 'never,' and cry 'peace, peace,' when we should look about us with eyes full of expectation." "If these things happen not to us, but to our children, (as they most certainly will before the third generation passes away,) is it not our business to prepare ourselves for them, to meditate on them, and warn as many people as we can prudently, lest their blood be required at our hands." See Fletcher's Works, Vol. x.
WILLIAM ROMAINE, an eminent and learned Theologian and Divine, about A. D. 1790, said:
"The marks and signs of Christ's Second Advent, are fulfilling daily. His coming cannot be far off. If you compare the uncommon events which the Lord said were to be forerunners of his coming to judgment, with what hath lately happened in the world, you must conclude that the time is at hand."
WILLIAM COWPER, about A. D. 1789, said:
"The world appears
To toll the death-bell of its own decease;
And by the voice of all its elements,
To preach the general doom. When were winds
Let slip with such a warrant to destroy?
When did the waves so haughtily o'erleap
Their ancient barrier, deluging the dry?
Fires from beneath, and meteors from above,
Portentious, unexampled, unexplained,
Have kindled beacons in the skies. The old
And crazy earth has had her shaking fits
More frequent, and foregone her usual rest;
And nature seems with dim and sickly eye
To wait the close of all." Cowper's Task, B. ii.
THOMAS SCOTT, who died A. D. 1821, on Dan. viii, 14, says:
"No doubt the end of the 2300 days or years, is not very distant."
THOMAS COKE was associated with Wesley, and was very active, accomplishing nine missionary voyages to America! Of Christ's coming he says:
"Near, even at the doors, is the day of Judgment. The period of time which yet remains we know is short; how short, who can tell? We ought to be in constant and hourly expectation of it. At the coming of Christ to avenge and deliver his faithful people, the faith of his coming will, in a great measure, be lost. Chronological calculation, and the general appearance of the world, all conspire to tell us that the events of the latter days are even come upon us, and that the time of God's controversy with the earth is near at hand. It is already on the wing." See Coke's Commentary.
LORENZO Dow says:
"The ten toes of Nebuchadnezzar's Image only remain; these times are eventful, and the signs are portentous; let all the Israel of God be in a state of readiness for the coming of the Lord." Dow's Journal, p. 355.
ALFRED BRYANT, pastor of the First Presbyterian Church in Niles, Mich., says:
"The chronological data which the prophecies give, furnish intimation that the time is short when all that is predicted shall come to pass." "There can be no doubt that, according to prophecy, we are on the eve of vast political revolutions, in which probably blood will flow, as described in Apocalyptic vision." "The very general expectation upon the minds of most persons, that we are approaching some great crisis, is an indication of a coming Saviour." Views of Millennium, pp. 224, 225.
DR. CUMMING of England says:
"It seems as if every body moved by express and believed they should not be able to accomplish their mission before that night comes when no man can work. The omens and auguries of an approaching crisis, are so thick, and vivid, and so remarkable, that there is not a thinking distinguished statesman in Europe that does not feel afraid to look into that unsounded but opening future that is before Europe, our country, and mankind." Benedictions, pp. 181, 182.
SIR ROBERT PEEL says:
"Every aspect of the present times, viewed in the light of the past, warrants the belief that we are on the eve of a universal change."
The learned DR. ELLIOT remarks:
"With regard to our present position, we have been led, as the result of our investigations, to fix it at but a short distance from the end of the now existing dispensation, and the expected Second Advent of Christ."
Says JOHN COX, of England:
"So far as I can discern, no further signs are to be expected, as it seems to me we have entered into that last period of awful expectation, during which the church is likened unto virgins."
DR. TWING, Episcopal minister in New York, says:
"The budding fig-tree does not indicate the approach of Summer clearer than the signs of the times betoken the soon coming of the everlasting kingdom."
DAVID LORD, editor of the Literary and Theological Journal, published in New York, remarks as follows:
"There are no future events more clearly revealed than that Christ is, within a brief period, to come from heaven in person, and visibly raise the sanctified who shall have died, and judge and accept those who are living, and destroy the civil and ecclesiastical powers who usurp his rights, and persecute his people."
DR. LYMAN BEECHER, in a sermon preached in London, while attending the Evangelical Alliance, made use of the following striking language:
"The Lord is speedily to come! Christ is at the door! Behold, the Bridegroom cometh! go ye out to meet him! All are in expectation of the coming of the Son of man!"
And Prof. GEORGE BUSH, of New York, has admitted that,
"We are living in an age expressly foretold by prophecy, and just opening upon the crowning consummation of all prophetic declarations!"
The Edinburgh Presbyterian Review says:
"Never was there a time when events developed themselves with such rapidity. As the world moves on, it seems to accelerate its speed, and precipitate itself with headlong haste. Events seem to ripen before the time. The crisis comes on ere we are aware of the commencement. Speed, whirlwind speed, is the order of the day."
CHARLES LANDGRAVE, father-in-law of the king of Denmark, in a speech at the annual meeting of the Holstein Bible Society, A. D. 1829, said:
"Is not the second coming, spoken of by our Lord to his disciples, now near, since the appointed sign by him has appeared?" Edinburgh Christ. Inst., June 1830.
EDWARD WINTHROP, Rector of St. Paul's Church, Norwalk, Ohio, says:
"As we are rapidly approaching the grand crisis of this world's history, it becomes us in a devout and prayerful spirit, carefully to note the signs of the times." Winthrop's Letters, p. 142.
Dr. George Duffield, pastor of the First Presbyterian Church of Detroit, Mich., says:
"Minds of the highest order, Christians of the most ardent and devoted piety, and scholars of the profoundest erudition, have embraced the Millennarian faith, as the true and genuine import of God's promises and the scheme of prophecy." Millenarianism Defended, pp. 182, 183.
The dying words of John King Lord, late pastor of the First Orthodox Congregational Church, Cincinnati, Ohio, were:
"Tell the Church to hold on till Christ comes."
H. W. FOX, late missionary from England to the Telogoo people, said:
"I have a strong anticipation that the time is not far distant." Memoirs, p. 246.
Bishop Hopkins of Vermont, says:
"We would admonish you with still greater earnestness, to keep your souls in constant readiness for your Lord's advent, and in a state of sacred desire to behold him in his glory." Discourses on Advent, p. 29.
THOMAS WICKES, pastor of the First Congregational Church in Marietta, Ohio, says:
"If Christ comes at the termination of this period of reigning iniquity and delusion, he is coming quickly."
J. W. BROOKS, vicar of Clarksborough, England, says:
"I am most firmly persuaded that we are living in that awful period designated in scripture, as the last days, and the last time. Every succeeding year serves to increase the evidence on this head, and to give clearness, precision and intensity to those signs which already have been noticed by commentators. Even worldly men are so affected by the signs of our times, as to feel seriously persuaded that some tremendous crisis is at hand." Elements of Prophetic Interpretation, p. 480.
FAITH OF THE BAPTISTS IN 1660.
The following extract is from a confession of faith, signed by JOHN BUNYAN, and forty other elders, deacons, and brethren, and approved by more than 20,000 others, was presented to king Charles II, in London, 1660. They declared:
"We are not only resolved to suffer persecution to the loss of our goods, but also life itself, rather than decline from the same."
"We believe that the same Lord Jesus who showed himself alive after his passion, by many infallible proofs, [Acts i, 3.] which was taken up into heaven, [Luke xxiv, 51.] shall so come in like manner as he was seen to go into heaven. Acts i, 9–11. Though alas! now many men be scarce content that the saints should have so much as a being among them, but when Christ shall appear, then shall their day come, then shall be given unto them power over the nations," &c. Crosby's Hist. of Bap., Vol. II, p. 85.
DR. FRANCIS WAYLAND, in a sermon preached Oct. 11th, 1857, says:
"Every countenance is furrowed with anxiety. Nothing in the daily papers is read but telegraphic despatches from every city in the Union, telling of unexampled distress, and announcing the failure of houses that were considered above the reach of vicissitudes, or banks whose circulation forms the earnings of multitudes. And if you go beyond this, and ask the signs of the times of those whose sagacity is rarely at fault, and whose means of knowledge is most to be relied on, they tell you that they see no light. Private accounts are even more distressing than public report. City after city succumbs, and the rest stand on the verge of suspension. Men's hearts are failing them for fear, and for looking after those things that are coming. It seems like the deep, choking stillness which precedes the earthquake, when the ground begins to tremble beneath our feet, and every one is looking in dismay for the catastrophe which is to overwhelm the labor of centuries in one indiscriminate ruin."
About Tents and Tent Meetings.
By Joseph Clarke
To me Tent meetings are a new feature; but it is apparent to all that they are a great convenience, and even a necessity in the present crisis. Painted churches, mahogany pews, cushioned seats, carpeted aisles, velvet covered pulpits, with gay and elegantly dressed clergymen, and richly clad audiences, called together by the deep-toned bells; these are consecrated to the God of Sunday, of infant baptism, and other theological errors too palpably gross, one would think for the support of intelligent (not to say honest) men. These and other fatal errors, the outgrowth of Protestant-popery, a sort of hybrid christianity, too frightful to look at, are woven into the theology of the pulpit and the religious press. They are the shibboleths, the passwords of the numerous divisions of the Babylonish army; and those who are so honest as to come out of these organizations and take their stand upon the firm rock of truth, are struck from the roll, and excluded from these houses of worship which their toil and money has helped to decorate.
Lovers of God, lovers of truth, worshipers of Jehovah, defenders of the law of God, men and women whose hearts God has touched with holy fire, ye saints who are to shout victory over the beast and over his image, you who are to stand upon mount Zion, upon the sea of glass, assure yourselves, these costly houses are not for you. Perhaps you may get a school-house or some inferior place for a time, or you may meet in a private house; but if you wish to meet in large numbers, you must meet in the town-house, or court-house, or convey a Tent from place to place.
Such being the state of the case, what is to be done? Shall we sit down in despondency as did Jeremiah and lament? No, indeed. Jeremiah viewed a captivity of seventy years, in the future, a captivity of his kindred and relations, a state of vassalage to a heathen power, while we look forward to victory, certain and sure. Such being our prospect, though dangers and trials and toils intervene, we have every encouragement to press forward to conquest and ultimate victory.
Brethren, the truth is ours, the waymarks of prophecy are ours, God's law and the faith of Jesus are ours and the promise of victory is ours, and we are Christ's, and Christ is God's.
With such prospects before us, what shall be done? The Tent season is at hand; souls are perishing; truth is downtrodden; light is put for darkness, and darkness for light; sweet for bitter, and bitter for sweet. From week to week error is preached, smooth things are dispensed to unthinking crowds, while honest souls are plodding along in the dark, puzzled to know what it is that sinks their burdened hearts. Oh God, they cry, what causes this aching heart, this burdened mind?
Now in view of the cries of the innocent, in view of the efforts of the advocates of blind error, in view of truth, in view of that Christ who gave his life for ungrateful man, who agonized in mind and body for us, what effort shall be made the coming season? How great an effort? Shall it be an economical effort? Shall we stint our Tent committees? Shall our Tents go a begging? Shall the messengers who labor in the cause be harassed with cares, for the support of their families? No, no, we will bring all tithes into the storehouse, and a great blessing will follow. Let us be in time. There is such a thing as being too late with our prayers, and efforts, and offerings.
TOUR IN WISCONSIN.
By J. H. W.
On leaving Mauston I went to Adario, Waushara Co., and by request left an appointment in Bro. J. Hall's neighborhood, and then passed on northward to the residence of Bro. M. Welcome; but he was not at home. As it was the evening for prayer-meeting, I attended, and being invited, spoke to them on "the truth." John xvii, 17. The little company present appeared to be true worshipers, walking up to the light they had received.
March 26th, I returned to Adario, where Bro. Welcome met me on the Sabbath, together with his own brother, S. C. Welcome, who had recently embraced the present truth. I continued in that neighborhood till First-day noon; but as considerable light on the Sabbath had been spread in that vicinity, and as my mind was drawn northward, I took up my appointments, and met again with the friends at Fish Lake, near Bro. Welcome's on Sunday evening. This church was of the Christian order, organized on a very liberal or independent plan; and had enjoyed the benefit of Bro. W.'s labor and influence, though he was not its pastor.
On that evening I spoke on Isa. lviii. The views presented on the Sabbath were new to most of them, but the interest to hear was good. The subject of the Sabbath was continued next evening, and the truth presented had the effect to fasten conviction on many minds. My time was so limited that it was not possible for me to remain more than three evenings, and get to the meeting in Marquette Co. But to leave that people so soon, where there was such an interest to hear, was a grief to me, and on the last evening I bore an exceedingly heavy burden of their case. I presented the prophecies and the Third Angel's Message, and spoke till about 10 o'clock; after which the meeting was continued by the congregation, and many spirited testimonies were given. About fifteen confessed the truth, and others were much interested, and expressed a desire to walk in the light of the Word, wherever it should lead. Those who had been convicted of the truth, on taking up the cross, were set free in the Lord, and a season of rejoicing was the result. The meeting continued till after midnight, nearly five hours altogether, without any lack of interest, or any signs of weariness. The blessed result from the small amount of labor far exceeded my expectations, making it one of the happiest seasons I ever enjoyed.
In these meetings Bro. Welcome, and Bro. Thurston, rendered efficient aid by their testimonies and exhortations. May the Lord give them wisdom to water and nourish the seed sown that it may bring forth fruit to the glory of our Father in heaven.
Wednesday morning, March 31, with Bro. Welcome, I started for Mackford, where the meeting had been appointed instead of Marquette. But my labors had been beyond my strength, and on my arrival at Mackford I was laid on a bed of sickness, and thus an additional burden was laid on Bro. Andrews, who was also much fatigued and quite unwell on his arrival at that place. Bro. Welcome assisted in the meetings. On First-day P. M. the church assembled for prayer, and the Lord blessed and gave me strength to go to the place of meeting and speak in behalf of the present truth.
On Second-day also, the Lord blessed in our prayer-meeting in an especial manner, by which we were all comforted and encouraged. Three were baptized that day. Next morning we parted with Bro. Welcome; and as he went on his way homeward our prayers went with him. It would have been very gratifying to us to have enjoyed his company longer, as our acquaintance with him was very pleasant and profitable. His talent is a practical and useful one, and his labor is especially needed in that field where Hall, Stephenson and others, have endeavored to destroy confidence in the operations and guiding influence of the Spirit of God; we hope it may be brought to bear more directly in favor of the present truth.
The interest at Mackford seemed to warrant a continuance of the meetings over another Sabbath. A storm set in the latter part of the week which continued at intervals till after the close of our meetings, making it quite impossible for the people to assemble evenings. Yet good resulted: many were deeply interested, and convictions were fastened on some minds which we hope will lead them to conform more fully to God's immutable word.
April 12th, we went to Rubicon, and that evening held a long, and we trust, profitable meeting with the little church there. Three were baptized on the morning of the 13th, after which we took the cars for Milwaukee. We regretted the necessity of leaving Rubicon so soon; but we were both too much out of health to hold meetings, and Bro. Andrews, who felt called to go home on account of the poor health of his father, had to start that day or remain from home over another Sabbath. In the afternoon of that day we separated; he taking the cars for Prairie du Chien, and I for Chicago.