Publishing Committee · Battle Creek, Mich. · Apr 12, 1860
WHEN DID THE SAVIOUR RISE?
By Editor
OUR article in Review No. 17, touching the crucifixion and resurrection of the Saviour, has called forth an expression from some of those who take a different view from the one there set forth.
Bro. D. P. Curtis sends us the following which, he says was written by a correspondent of the Sabbath Recorder, and published in that paper, Sept. 7, 1854. By way of introduction Bro. C. says:
"TO THE EDITOR: I perceive that yourself and others of your persuasion, even Bro. Andrews in his History of the Sabbath, admit that the resurrection of Christ occurred on the first day of the week. I am aware that this admission has no real bearing on the question of the day of the Sabbath; nor would it even if it was a fact that he did rise on that day, because the Sabbath is fixed by law of the immutable Jehovah upon the seventh day; yet inasmuch as it is on this ground that the advocates of the first day predicate their practice, is not the admission of what they claim even though (as is the fact) it cannot be proved, calculated to strengthen them in their positions, and weaken the arguments by which you seek to overthrow those positions? It so appears to me, and I suggest the matter to you as a fellow laborer in the same great and glorious, and ultimately triumphant cause. May we all have wisdom from on high to direct us into all truth.
Yours in hope of eternal life.
D. P. CURTIS.
Those who hold with the Seventh-day Baptists on this subject in the views expressed below, claim that on this ground the error of Sunday keeping can be more effectually combatted than on any other; for this view does not admit that Christ rose upon the first day of the week; and hence, whatever claim in behalf of their institution Sunday-keepers base upon this fact, is wrested from them. We do not however, think this view possesses the advantages which are claimed for it, for the following reasons:
1. When we undertake to prove to Sunday-keepers that the resurrection of Christ took place on the seventh and not the first day of the week, we have undertaken a task, more difficult than to convince them of the Sabbath itself. This would however be no objection if there was anything to be gained by it. But let us inquire what, in this case we do gain by it? Nothing; for it has no real bearing on the question of the Sabbath, as admitted above, and Sunday is easily and hopelessly refuted without it.
2. We believe it is considered the best policy in controversy to concede all we can to an opponent without compromise or damage to our own side of the question. But in this case, instead of narrowing down the question to its real issue, we are only adding another bone of contention and distracting the attention and exhausting our energies on an irrelevant point.
3. By admitting this point to discussion in connection with the Sabbath question, we tacitly give it an importance which, in this connection, it does not possess, and which no Sabbath-keeper will be willing to acknowledge that it does possess. And as the Sunday-keeper marks our anxiety to prove this point, a victory on his part here becomes in his own mind equivalent to a victory on the Sabbath question itself. Much better would it be, if we mistake not, to concede this point and give him to understand at once that it has nothing to do with the question.
4. By the position that Christ was crucified on the fourth day of the week, and not on the day preceding the weekly Sabbath, we throw away one of the strongest texts that can be found in the Bible to prove the perpetuity and observance of the Sabbath in this dispensation; namely, Luke xxiii, 56; for if two Sabbath days intervened between the crucifixion and resurrection, it cannot be made to appear that that text has reference to the weekly Sabbath. Besides it remains to be shown with what propriety the day following the preparation could be called a "high day," if it was the passover sabbath merely. It appears that some circumstance did distinguish it from the usual passover sabbaths. And how can we suppose, further, that the sanctity of a mere passover Sabbath would have restrained the disciples from going on with their work of embalming the Lord?
But we will not detain the reader further; and although our article of the 15th ult. as expressly stated was not designed to call this matter up for discussion, the other side is nevertheless perhaps entitled to a hearing. The article to which Bro. C. would call attention is the following:
THE RESURRECTION OF CHRIST ON THE SEVENTH DAY.
To say as many do, that our Lord was crucified on the sixth day of the week, and that he rose on the first day of the week appears to be an error.
1. He was to be "killed and after three days rise again." Mark viii, 31. Matt. xxvii, 63. Now supposing he was killed on the sixth day of the week, called Friday; after one day would be the seventh day, or Sabbath; after two days would be the first day of the week, and "after three days," would be the second day of the week, called Monday; and none will admit that he arose on the second day of the week; consequently he could not have been crucified on the sixth day of the week.
2. Again, "it was on the first day of the week" that the two disciples which went with Christ to "Emmaus," said to him, "To day is the third day since these things were done." Luke xxiv, 13, 21. Then the second day "since these things were done," must have been the seventh or Sabbath day; and the first day "since these things were done" must have been the sixth day, called Friday. This must have been one day after, or "since these things were done," so that these things must have been done or finished one day at least before the sixth day of the week called Friday.
3. Now to be plain and easy to be understood on the subject, our Lord gives it as a "sign" to the Jews, that "as Jonas was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth." Matt. xii, 40. We understand therefore that Jesus was to be in Joseph's new tomb precisely three days and three nights—no more nor no less. And to find the exact time when he arose, we must find the time of day at which he was laid in the new tomb. If he was laid in the new tomb at "even," before the commencement of the high Sabbath of the Jews (Matt. xxvii, 57, 60. Mark xv, 42. Jno. xix, 31), then he must have arisen at "even," precisely three days and three nights after he was laid in the tomb. This is my third witness to prove that he was not crucified on the sixth day of the week; for it is impossible to make out "three days and three nights" between what is called Friday "even," and the "even" before the first day of the week. "In the end of the [seventh day] Sabbath as it began to dawn toward the first day of the week came Mary Magdalene and the other Mary to see the sepulchre; and behold there was [had been, in the margin] a great earthquake; for the angel of the Lord descended from heaven and came and rolled back the stone from the door and sat upon it." Matt. xxviii, 1, 2. This was "in the end" of the seventh day Sabbath and "toward" the first day of the week, and the Saviour was risen before they came to the sepulchre; consequently he must have risen before the first day of the week commenced.
Many people seem to notice but one Sabbath while Jesus was in the new tomb; but there were two Sabbaths distinguished by Luke and John: "The Sabbath day according to the commandment," [Luke xxiii, 56] and "that Sabbath day (which) was an high day." Jno. xix, 31. This last mentioned was the next day after he was crucified (Mark xv, 42), the other, according to the fourth commandment, in which he appears to have risen at "even."
The plain truth upon this subject appears to be this:—
1. That our Lord was crucified for us on the fourth day of the week, "at the ninth hour;" three o'clock, P. M. Mark xv, 38.
2. At "even," as it was the preparation day for the high (ceremonial) Sabbath of the Jews, and as that "Sabbath drew on," which would be on the fifth day of the week, Joseph took the body and "wrapped it in clean linen cloth and laid it in his own new tomb." Matt. xxvii, 59, 60.
3. "Now the next day that followed the day of preparation (which would be on the high ceremonial Sabbath, i. e., the fifth day of the week) the chief priests and the Pharisees came together unto Pilate" and obtained authority to set a watch, &c. Matt. xxvii, 62-66. (This work we should think they would hardly do on the weekly Sabbath). Thus the two disciples that went with Christ to "Emmaus" could say on the first day of the week, "To-day is the third day since these things were done," i. e. sealing the stone and setting the watch on the fifth day of the week.
4. After the body was laid in the new tomb, the women that followed him "returned and prepared162spices and ointments," (this they could do on the sixth day of the week between the two Sabbaths), and then rested the Sabbath day according to the commandment." Ex. xx, 10. Luke xxiii, 55, 56.
5. As the "Son of man" was to be "three days and three nights in the heart of the earth," we count from that fourth day "even" to fifth day even is one day and one night; from fifth day even to sixth day even is two days and two nights; from sixth day even to seventh day even is "three days and three nights." Then if the body of Jesus was laid in the new tomb at even before the commencement of the high Sabbath (as all their Sabbaths commenced at evening), then according to the Scriptures Jesus must have risen at "even" on the seventh day of the week, before the commencement of the first day of the week. Then ought not the Sabbath of the Lord our God, the Sabbath of our Lord Jesus Christ, to be doubly precious to the believing Christian?
B. C.
THE COVENANTS.
Some of our readers appear to be troubled upon this subject. We have of late received two letters relative to this question, one from O. P. of Reedsburgh Wis., and the other from E. J. of Dryden Mich. For the satisfaction of these brethren, as well as others who may be similarly troubled, we conclude, agreeably to the suggestion of one of the corresponding editors, to give through the paper the following article from the Bible Student's Assistant. All do not possess the Assistant, but all should have this article, which will set the subject of the covenants in its true light before all minds which will carefully study it. Mark this: it is not to be merely read over in a hasty manner, but studied. We have also one question to ask in this connection, of those who may be inclined to think that the ten commandments are abolished by the new covenant. It is in relation to Jer. xxxi, 33, a text which bears a prominent part in all discussions on this question; and we wish to inquire what those laws are which God said he would write in the hearts of his people under the new covenant. Let this be carefully considered. Under the former covenant, God's laws were written on tables of stone; under the new they are written on the fleshly tables of the heart. There is then no intimation in Jer. xxxi, 33 of a change in that law, but only of a change of its position—a transfer from the tables of stone to the hearts of the disciples. We think this will appear to all who, as before said, will study the following testimony from B. S. Assistant pp. 30–33.
The word covenant, (Gr. diathēkē), signifies, according to Robinson, "a disposition, arrangement. Hence. 1. Of a testamentary disposition, a testament, a will. 2. A covenant, i. e. a mutual arrangement, embracing mutual promises, or mutual conditions," &c. Greenfield;—"Any disposition, arrangement, institution, or dispensation; hence, a testament, will; a covenant, i. e., mutual promises or mutual conditions, or promises with condition annexed; meton, a body of laws and precepts to which certain promises are annexed."
It is so variously used that its precise meaning in any place must be determined by its connection, as is shown by the following examples:
It is evident that the gospel was called the new Covenant, because it was second in order as made with the children of Israel, and it was ratified or confirmed by the blood of Christ after the Sinaitic. But it existed in promise (to Abraham) and its blessings were secured by faith before the Sinaitic covenant was made.
THE TWO COVENANTS.
Webster gives the following definitions of covenant: "1. A mutual consent or agreement of two or more persons, to do or to forbear some act or thing: a contract, stipulation. 2. A writing containing the terms of agreement or contract between parties."
It is used in both senses in 2 Kings xxiii, 3: the king made a covenant, to perform the words of the covenant, written in the book found in the house of the Lord.
In the scriptures speaking of the "two covenants," both these senses are included, either expressed or understood.
By the above scriptures it will be seen that the "better promises" of the New Covenant are, the placing the law of God in the heart, instead of on stone, and the forgiveness of sin, (by remission and surety of future obedience), which the old did not contain, because its ministers had no blood to offer which could remove sin. The points of identity show that if it had not been broken, or being broken, if their sins could have been remitted under it, there would have been no need of another, as the object of the new would then have been fully accomplished by that.
Some suppose that the covenant that passed away was the ten commandments. A contract, or mutual agreement is made void by the failure of either party to fulfill its obligations: the children of Israel did not obey as they promised, and the covenant ceased of necessity. But a law is never invalidated or annulled by being transgressed. The transgressor, by transgression, changes his position or relation to the government of which the law is the basis, but the law is not changed or weakened by his action.
LET SCRIPTURE LEAD.
AND surely it is much better thus to consult scripture and take it for a guide, than to resort to it merely for confirmations, contained in detached texts of the several parts of some system of theology which the student fixes on as reputed orthodox, and which is in fact made the guide which he permits to "lead him by the hand;" while passages culled out from various parts of the sacred writings in subserviency to such system are formed into what may be called an anagram of scriptures: and then by reference to this system as a standard, each doctrine or discourse is readily pronounced Orthodox, or Socinian, or Arian or Sabellian or Nestorian, &c.; and all this on the ground that the theological scheme which the student has adopted is supported by Scripture. The materials indeed are the stones of the temple; but the building constructed with them is a fabric of human contrivance. If instead of this too common procedure, students would fairly search the Scriptures with a view not merely to defend their opinions, but to form them—not merely for arguments but for truth—keeping human expositions to their own proper purposes [See Essay VI. First series,] and not allowing these to become practically, a standard—if in short, they were as honestly desirous to be on the side of Scripture as they naturally are to have Scripture on their side, how much sounder, as well as more charitable, would their conclusions often be!
And it is important to remember—what we are very liable to lose sight of—the circumstance, that not only there arose grievous errors during the time of the Apostles, and consequently such were likely to exist in the times immediately following, but also that when these inspired guides were removed there was no longer the same infallible authority to decide what was error. In the absence of such a guide, some errors might be received as orthodox, and some sound doctrines be163condemned as heterodox.
THE PRONOUNS OF THE BIBLE.
LUTHER pronounced pronouns to be the sweetest and most consolitary expression to be found in the word of God. What, in fact, is more tenderly elevating than where the prophet Isaiah heralds peace and refreshing to the people of Israel? "Comfort ye, comfort ye my people saith your God." No longer the "Lord God, the Lord strong and mighty," but "your God" and "my people." And how marked the difference between saying "The Lord is a shepherd," and "The Lord is my shepherd; between the heathen who acknowledges God as the Father of all things, and the ransomed of his well beloved, who behold in the Lord, "Our Father which art in heaven;" between the "Lord will hear me when I call upon him," and "Lo I am with you always, even unto the end of the world."
"SOME DOUBTED."
DOUBTED in the very presence of Jesus! With his form before them, his voice speaking to them, his countenance, beaming with majesty and love, looking upon them! Yet, with all this fullness and power of evidence, turning faith into very sight, "some doubted."
Ten instances appear to have been recorded when Christ appeared to the disciples after his resurrection. The first, when he met the woman returning with "fear and great joy" after the annunciation of the angels that he was "risen from the dead," (Matt. xxviii. 10, and parallels in the other evangelists.) The second, when he was seen by Mary Magdalene, (John xx. 11–18, and parallels.)A third when he was "seen of Cephas," 1 Cor. xv. 5. The fourth, when he joined the two disciples on the way to Emmaus, Luke xxiv., Mark xvi. The fifth when he appeared "to the disciples," Thomas not being "present with them," Mark xvi. 14, John xx. 19–22. The sixth, when, after six days, he again appeared to them, Thomas being present, (John xx. 26.) The seventh, when he "showed himself to the disciples at the sea of Tiberias." The eighth, when "he appeared to the eleven on a mountain in Galilee," (Matt. xxviii. 16, 17.) The ninth, when "he was seen of James," (1 Cor. xv. 7.) The tenth and last, when he was seen "of all the Apostles," (ib.)
This appearing, therefore, "on a mountain in Galilee," was the eighth time he had "shown himself alive after his passion." All who were present had seen him probably at least three times; most of them oftener. Yet "some doubted."
How plain, then, that doubt cannot be removed nor faith generated by the evidence of sense! "They will not be persuaded," said our Lord of unbelieving men, "though one should rise from the dead." Here was one who "had risen from the dead," and had appeared to them repeatedly—"Yet some doubted."
Their doubts are the more remarkable that they had gone away "to a place where Jesus had appointed them." Would he not keep his word! Was not his very appearance at the time and place appointed, a proof that it was no "phantasm," but the true and living person of their Lord? Yet against the evidence at once of faith and sense, "some doubted."
"Some," therefore, will "doubt," whatever strength and variety of evidence is given them. Doubt is, in such minds, a subjective affair, a mental and spiritual infirmity. It can no more be overpowered by evidence than blindness can be banished by the splendor of meridian sunlight. The cure must be, where the defect is, inward. The apprehension and grasp of the inner man must be restored. Truth cannot of itself give that. Grace must supervene. The sovereign word of him who said over the sightless eyes, "Ephphatha!" and to him of the withered hand, "Stretch forth thine hand!"—can alone give to fallen nature the sight and strength which it has not.
But to each and all of us he says, Open thine eyes! Stretch forth thine hand! Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light. He who obeys, imbibes the light of truth and the power of holy acts. He who obeys not, "doubts;" and must continue in this infirm and ineffectual spiritual condition, till the dimness of doubt passes through deeper and deeper shades, into the "blackness of darkness."
But there may be a partial doubt—an imperfect apprehension and weak grasp, which yet admits enough of truth and includes enough of faith "to the saving of the soul." It is an unhappy state, though not, in such cases, a fatal one. But how desirable to emerge from it into the unclouded light and perfect joy of faith;—especially, when there is so sweet and sure a means of doing this as "looking unto Jesus, the author and finisher of our faith!"
FIRST A CORNER AND THEN ALL.
When a sin is let in as a suppliant, it remains in as a tyrant. The Arabs have a fable of a miller who was one day startled by a camel's nose thrust in the window of a room where he was sleeping.
"It is very cold outside," said the camel, "I only want to get my nose in."
The nose was let in, then the neck and finally the whole body. Presently the miller began to be extremely inconvenienced at the ungainly companion he had obtained in a room certainly not large enough for both.
"If you are inconvenienced, you may leave," said the camel; "as for myself, I shall stay where I am."
THE OPEN REWARD OF SECRET PRAYER
The reward of secret prayer is seen in the fruits of the graces secured by it.
The performance of this duty helps to a consistent, holy, happy work. The light of the Christian who prays in his closet shines. His humble holy walk will be seen. His influence will be felt. He will be saved from many of the inconsistencies which spoil Christian character and influence. His piety will be constant, vigorous and bright. The church and the world will feel that he is a holy man, that he walks with God. Thus God openly rewards those who pray in secret, by giving them an acknowledged and an established character of piety; by making them the medium through which the truths, and power of religion shine out most brilliantly and convincingly to the glory of God and the praise of his grace in Christ Jesus.
2. God will reward openly those who pray in secret, by making them in a high degree useful.
They are prepared to exert an influence by the conviction produced in the minds of others, of the reality and sincerity of their piety. They have a spirit of prayer and zeal by the grace imparted to them in the closet. Where they go a holy influence is felt, and the minds of Christians are started to renewed diligence and prayer. These praying men and women are the pillars of the church. God blesses their labors in the edification and comfort of his people, and in the salvation of souls. Where there is a church of such Christians, their influence will be mighty. The cause of God will be promoted and great good accomplished through their instrumentality.
3. God will openly reward those who perform this duty at the day of judgment and in the world of retribution.
At that day when the secrets of all hearts shall be revealed, it will be seen what effects have been produced by such prayer on individuals, families, churches, and the world. Those who have been faithful in this duty will doubtless have brought forth hundreds, saved in answer to those prayers offered when no eye but the eye of God could see them.—These souls shall shine like gems in the crown of their rejoicing forever and ever. These Aarons and Hurs, these praying Hannahs shall shine like stars forever in the kingdom of God. The whole universe shall see the wonderful effects which have followed their prayers, and all holy beings shall witness their elevation on account of them in the glories of heaven.
Scoffers in the Present Age
WHATEVER other periods of the Christian era Jude's prediction, that "scoffers should come," may apply to, it cannot be denied that it is fulfilled in ours. For however quiet the surface of things may appear immediately about ourselves, however seldom the bolder and louder pretensions of infidelity may be heard just here, where religious professions hold a certain historical and presumptive sway, and are thus identified with civil and conservative interests, be sure you have only to extend your studies a little to find that these also are those times when mockers have come, separating themselves from Christian fellowships, walking after their own ungodly lusts, not only forsaking Christ but rejecting and denying him,—and denying him that they may with more shameless guilt forsake him,—and making open or crafty war upon his cause.—Independent.
Riches of Christ
RICHES OF CHRIST.—"It is the property of infinite depth, rather than infinite variety, that suggests the expression of the unsearchable riches of Christ. I do not say that by drinking deep into the doctrine of the atonement, you draw up novelties of truth, or are enabled thereby to give faith novelties of statement. We cannot see the thing differently or higher than it was; but we may feel it differently and feel it indefinitely higher than we did at first."-Chalmers.
The Promise Is to the Young
THE PROMISE IS TO THE YOUNG.—A correspondent of one of the religious papers, who has examined the lives, experiences, and biographies of more than 8,000 Christians who have died in hope of a blissful immortality, finds that of 7,600 there were 3,753, or nearly one-half, who commenced their religious life under 20 years of age; 2,225 between 20 and 30; 929 between 30 and 40; 412 betweeu 40 and 50; 182 between 50 and 60; 74 between 60 aud 70; 14 between 70 and 80; 8 between 80 aud 90; 3 between 90 and 100.
Active Duty Dispels Doubt
“STILL water is not only always covered with scum and filth, and breeds chills and fever, and death, but it is infested with noxious insects; while running water always clears itself. And if you sit down in the shallow pool of reflection of these great questions of Providence, and God's administration, &c., it will be green as frog-ponds about you, and you will be harassed with all sceptical doubts; but the running stream of active religious duty will always clear your doubts away. I think religious dispositions go far to clearing up all religious doubts.”
THE HABIT OF GIVING.
By Wayland
"It is only by commencing early in life the consecration of our substance to God, that we can establish the habit of benevolence. While we postpone the discharge of our duty until we have become wealthy, the love of gain is insensibly acquiring strength, we listen to the claims of benevolence with less and less sensibility, and at last become deaf to the voice of humanity. When we are able to give without the smallest self-denial, the disposition to give has perished, and we have been transformed into the very misers whom once we thoroughly despised."
Hindrances to Prayer
HINDRANCES TO PRAYER.—1. Want of a steadfast belief in God's promises.
2. Prevalence of a worldly spirit.
3. Want of sincerity in our desires.
4. Want of due regard to God's glory.
5. Want of consistent, appropriate action on our part.
6. Want of reliance on the atonement and intercession of Christ.
We see why so many prayers are unanswered.
WESTERN TOUR.
By James White
We reached Knoxville March 28th, a distance of eighty-five miles from Dayton. We had a good covered carriage, and performed the journey very comfortably. The 29th we accompanied Bro. M. Hull to Bro. Brinkerhoof's meeting about eight miles from Knoxville, and found Bro. B. in a discussion. He was speaking as we came to the house. One of his opponents (for he had two) soon rose to speak, and it was evident that he was very nearly used up. He said he was not very well posted, used only a part of his time, had a bad headache, and sat down. Bro. B. spoke a short time in an affectionate manner, and exhorted the people to investigate Bible truth, and dismissed the assembly, leaving the people with a good impression on their minds. Bro. Hull visited the place April 3d, and baptized twelve.
Just before we reached Knoxville the cry of "Mormons," was raised against us, and a strange enthusiasm seemed to seize some of the people in the place, as if inspired by Satan. Some talked of tar and feathers, and some of our friends even feared that we might be ill treated. It was said that Mrs. W. should not speak in Knoxville. But all that we witnessed of any account was a sort of hellish grin on the countenances of some, which disappeared after we had each talked a few times in the old court-house. Before we left we were treated with respect both in the place of meeting and when meeting the citizens in the streets. We can excuse the people who are deceived and imposed upon, but not those ministers who raise the cry, "Mormons" to keep the people from hearing us.
But the people cannot be kept away. The house was packed full on the Sabbath. The windows were taken out to relieve the people inside, the speaker not excepted, and to give those outside a good chance to hear, who gave the scene the appearance of a bee-hive in a warm summer day. The Disciples had four ministers on the ground, and had the use of the Baptist church for several meetings; but the people would crowd around the old court-house to hear us. The opposers are evidently overdoing the matter, and all things are working for the good of the cause. O, if the church will keep humble and walk carefully, and stand boldly for the truth, God will still work for them, and make them a strong people.
The church at Knoxville number about one hundred. And there were probably fifty brethren and sisters present from other places. And nearly all of these have embraced the Sabbath within the last eight months. As we witnessed the interest of this body of dear people, and heard their decided, sweet testimonies in social meetings, we were led to look back and call up the feelings we had for the West about a year since when Bro. Waggoner wrote to us that he thought the Tent could not be* bought and supported in Iowa that season. The Lord had put within us a cry for the West, and the thought of having the work stop in Iowa for want of means was distressing. We therefore plead for a Tent in Iowa, advanced the pay for it, and money to help on the enterprise. The reports of success with the Iowa Tent cheered the hearts of eastern brethren, and when we took our eastern tour last autumn we found them ready to cast into the missionary treasury to the amount of $600. With a portion of this we have received pay for money advanced, and there is something left in the treasury. Be assured, dear reader, that as these events of the past year came up in memory at the old court-house in Knoxville, Marion Co., Iowa, while some of the fruits of the past year's labor were seen in those crowded around us, and we heard the testimonies of those whose minds had been enlightened, and their hearts softened by the present truth, and witnessed their deep interest and their tears, we also felt most deeply, and wept tears of joy. And how we wished all these dear eastern brethren present to see, hear and feel on the occasion, who had dropped money into the missionary treasury, from the poor widow's half-dollar to the wealthy brother's one hundred. Blessed be God! There is a divine reality in the third message which will open the hearts and purses of God's people, and there is sweet satisfaction and strong consolation for those who put their hands to the work of helping it forward, but the eternal reward for so doing we will not attempt to describe.
The brethren in Western Iowa had pledged near $300, to be paid by the first of April. We stated in a business meeting that $1000 should be raised in the State to purchase the two tents, and run them this tent season, and if the brethren wished to pledge again they could have the year 1860 to pay the second pledge, and immediately their pledges swelled to near $500. Others will wish to do likewise, so that pledges in Western Iowa may amount to $800. The few friends in Eastern Iowa have already pledged about $250. Others who have lately become interested in the truth will have a chance to do their part.
We spoke seven times in four days, with some freedom. Mrs. W. spoke in exhortation as many times with freedom. Brethren Snook and Brinkerhoof were set apart to the work of the gospel ministry by the laying on of hands. It was a season of deep interest. We formed a happy acquaintance with these dear brethren, and pray that the blessing of heaven may attend them on their mission of love to perishing sinners, which will be attended with many hardships and privations. Our attachment for the dear friends we met at Knoxville is strong. O Lord, guide them in the path of truth and holiness.
April 4th, Bro. Auten helped us on our way to Ottumwa, with his good carriage and horses, where we took the cars the 5th for home, and in twenty-three hours we were taken over the road, nearly five hundred165miles, where we found our dear children and friends well.
We were sorry to disappoint the friends in Wisconsin; but as our time was limited, and no provisions made, to our knowledge, to get us from the cars to the place of meeting, we decided that it was not duty to make the effort to visit Wisconsin at present. J. W.