Earlier text: ETERNAL LIFETHE DEGENERACY OF THE United States.
THE following which we extract from a speech delivered in the U. S. Senate Feb. 29 1860 by the Hon. Wm. H. Seward, is a striking delineation of the character of this degeneracy, hypocritical and dragonic nation, and affords a good commentary on Rev. xiii, 11. Mr. President, did ever the annals of any government show a more rapid or more complete departure from the wisdom and virtue of its founders? Did ever the government of a great empire, founded on the rights of human labor, slide away so fast and so far, and moor itself so tenaciously on the basis of capital, and that capital invested in laboring men? Did ever a free representative legislature, invested with powers so great, and with the guardianship of rights so important, of trusts so sacred, of interests so precious, and of hopes at once so noble and so comprehensive surrender and renounce them all so unnecessarily, so unwisely, so fatally and so ingloriously? If it be true, as every instinct of our nature, and every precept of political experience teaches us that "Ill fares the land, to hastening ills a prey,
Where wealth accumulates and men decay,"
then where in Ireland, in Italy, in Poland, or in Hungary has any ruler prepared for a generous and confiding people disappointments, disasters and calamities equal to those which the government of the United States holds now suspended over so large a portion of the continent of North America? Citizens of the United States, in the spirit of this policy, subverted the free republic of Nicaragua, and opened it to slavery and the African slave-trade and held it in that condition waiting annexation to the United States until its sovereignty was restored by a combination of sister republics exposed to the same danger and apprehensive of similar subversion. Other citizens re-opened the foreign slave-trade in violation of our laws and treaties; and after a suspension of that shameful traffic for fifty years, savage Africans have been once more landed on our shores, and distributed unreclaimed and with impunity among our plantations. For this policy, so far as the government has sanctioned it, the democratic party avows itself responsible. Everywhere complaint against it is denounced, and its opponents proscribed. When Kansas was writhing under the wounds of incipient, servile war because of her resistance, the democratic press deridingly said, "let her bleed." Official integrity has been cause for rebuke and punishment, when it resisted frauds designed to promote the extension of slavery. Throughout the whole republic, there is not one known dissenter from that policy remaining in place if within reach of the executive arm. Nor over the face of the whole world is there to be found one representative of our country who is not an apologist for the extension of slavery. It is in America that these things have happened, in the nineteenth century, the era of the world's greatest progress, and while all nations but ourselves have been either abridging or altogether suppressing commerce in men; at the very moment when the Russian serf is emancipated, and the Georgian captive, the Nubian prisoner, and the Abyssinian savage, are lifted up to freedom by the successor of Mohammed. The world, prepossessed in our behalf by our early devotion to the rights of human nature, as no nation ever before engaged its respect and sympathies, asks, in wonder and amazement, what all this demoralization means? BRO. SMITH: It would be gratifying to myself and others, if you would re-publish an article which appeared in the Review several years since. It was a criticism of J. Litch (I think) on Matt. xxviii, 1, with a note by the editor. [The following we suppose to be the article referred to which appeared in REVIEW No. 21, Vol. viii.—Ed.] As appeal is often made to the Greek of Matt. xxviii, 1, in behalf of Sunday-keeping, a brief notice of that text may be appropriate at this time. We are not surprised at the various reasons urged against the observance of the true Sabbath, and in favor of a false one: we expect the great enemy of all truth will improve well his ground, and leave no stone unturned. However, we thank our opponents for all their inventions, since the explosion of every new objection, is a fresh accession to our own strength. But it is not of late only, that the attempt has been made to throw Greek dust into the eyes of the honest. Eld. J. Litch endeavored to play at the same game in a letter to the Advent Herald, dated July 16th, 1851; and as the view which the original Greek of Matt. xxviii, 1, &c., is by some supposed to teach, is perhaps as well embodied in his language as any, we present his remarks as follows: "Bro. HIMES: I was forcibly struck while reading several tracts with which I met while on my passage from New York to Hartford, with the apparent disingenuousness of the writer. One argument on which he seemed to lay great stress in support of the seventh-day Sabbath, was this—that Sabbath means rest—that the seventh day is called a Sabbath in the New Testament—the first day is not so called, but is always designated the first day of the week. "The truth is—and the Sabbatarians either do or ought to know it—the evangelists never in the language in which the gospels are found (the Greek), called the first day of the week anything else but Sabbath. For the information of those who are shaken in their minds on this subject, I will transcribe the Greek text in Italics containing the words rendered by our translators first day of the week, and also the word rendered by them Sabbath, meaning the seventh day. "Matt. xxviii, 1.—English translation: 'In the end of the Sabbath as it began to dawn towards the first day of the week.' Greek—ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων. There the identical word in the same case, genitive plural, rendered Sabbath when referring to the seventh day, is rendered first day of the week in the very next clause of the verse. A literal rendering would be, if we adopt the principle of our translators of Anglicizing instead of translating the word, 'And in the end of Sabbaths, as it began to dawn toward one of Sabbath.' "Does not this indicate that one series of Sabbaths there ended, so far as obligation to observe it was concerned, and a new series was introduced? At any rate, the first is as positively called Sabbath as the seventh day. And all four of the evangelists designate it by the same word. Mark xvi, 2. Καὶ λίαν πρωῒ τῆς μιᾶς σαββάτων—'And very early the one of Sabbaths,' &c. Luke xxiv, 1. Τῇ δὲ μιᾷ τῶν σαββάτων—'And the one of the Sabbaths,' &c. John xx, 1. Τῇ δὲ μιᾷ τῶν σαββάτων—'And in the one of the Sabbaths,' &c. Thus the four evangelists do agree in calling the first by the same name they do the seventh day of the week, and that word as certainly signifies rest in the one case as in the other. Let no one, therefore, hereafter contend that the writers of the New Testament never call the first day, Sabbath, or rest, for no New Testament writer has called it anything else, except John, [Rev. i, 10], where it is called the 'Lord's day.' Philadelphia, July 16th, 1851. This breast-work which Eld. Litch had thus endeavored to throw up to shield easy consciences from the force of the truth, was however entirely demolished by the editor of the Herald, by some remarks which he appended to this letter, as follows: "Remarks.—Lest any should gather from the above that the word Sabbath is represented by the phrase, 'first day of the week,' we add that Sabbath is simply translated week in those texts—other words indicating the day of the week. The word Sabbath is originally a Hebrew word, and signifies rest; but occurring at133regular intervals, by a metonomy it became significant of the periods separated by these rests. So that we have the seventh day of the rest, and the first day of the rest, week, or Sabbath."—ED. Advent Herald. Robinson in his Greek Lexicon of the New Testament gives the following as a second definition of σαββάτον: "2. Metonomy, a Sabbath, put for the interval from Sabbath to Sabbath; hence a se's-night, a week." One of the definitions which Greenfield also gives to this word is, "a period of seven days, a week," whether in the singular or plural. An instance of its use in this sense is found in Luke xviii, 12, where the proud Pharisee, in his self-righteousness exclaimed, "I fast twice in the week."—Νηστεύω δὶς τοῦ σαββάτου—nesteuo dis tou sabbatou. Will our new translators say that σαββάτου here includes one day only, and that the old Pharisee fasted twice on the Sabbath? The word in this sense, according to Robinson, occurs elsewhere "only after numerals marking the days of the week;" and in proof of this, he cites us to those very texts which some have of late been using in trying to make people believe that the term, Sabbath, is applied by Scripture to the first day of the week; namely, Matt. xxviii, 1; Mark xvi, 2, 9; Luke xxiv, 1; John xx, 1, 19; Acts xx, 7; 1 Cor. xvi, 2. In view of these facts let us look more particularly at Matt. xxviii, 1. Ὀψὲ δὲ σαββάτων—Opse de sabbatou, but in the end of the Sabbath (or week, the seventh day or Sabbath, being the last day of the week), τῇ ἐπιφωσκούσῃ—tee epiphooskousee, as it began to dawn, εἰς—eis, toward, μίαν—mian, the first, (the numeral, marking the day of the week, according to Robinson), σαββάτου—sabbatou, of the week. Concerning the numeral μίαν, we would remark that it cannot agree with σαββάτον understood, as would necessarily be the case if it meant one (Sabbath) of a new series of Sabbaths then introduced, as the writer above quoted contends: for μίαν is of the feminine gender, and σαββάτον is neuter. There is no word with which, in this case, it can agree, except ἡμέραν—heemeran, day, understood, as is given in the margin of the Greek Testament. With μίαν, therefore, agreeing with day understood, and σαββάτον denoting the week, the case clearly stands thus: "As it began to dawn towards the first (day) of the week." Hence any one can see that it is not possible, without doing violence to the sacred text, to give to such passages as Matt. xxviii, 1, a rendering essentially different from that of the common version. In what light then shall we look upon those who boldly assert that the first day of the week is called the Sabbath, and base the assertion upon their translations of the above named texts, while at the same time they are either ignorant of, or intentionally conceal, the fact, that the word σαββάτον is sometimes used in a secondary sense, meaning the whole week, and especially so when preceded by a numeral adjective denoting the day of the week? Shall we look upon these efforts to defend Sunday-keeping as the result of ignorance only? or as a betrayal of the enmity that rankles in their hearts against the holy and good law of a righteous God? We are sorry to regard any one in such an unenviable light; but they thus place themselves before us, as often as they engage in such attempts to sustain a groundless position. We would advise them no more to hazard their reputation, either for honesty or scholarship, by such a course. And we would further recommend those Sunday-keepers who have suddenly become enamored of the Greek, thinking to find therein something to support their cherished theory, to meditate carefully upon the word ἀνομία—anomia, as it occurs in the following instances, beginning with the words of Christ: "Depart from me ye that work τὴν ἀνομίαν—teen anomian, lawlessness;" or, ye law-breakers: Matt. vii, 23: xiii, 41; xxiii, 28; xxiv, 12; Rom. iv, 7; vi, 19; 2 Cor. vi, 14; 2 Thess. ii, 7; Titus ii, 14; Heb. i, 9; viii, 12; x, 17; 1 John iii, 4. The truth is, those who endeavor to ride away from the requirements of the moral law upon the Greek language, "do, or ought to know," that they have mounted the wrong hobby. WESTERN TOUR.
By James White
SABBATH and first-day, March 3d and 4th, we were at Anamosa with Bro. Cornell. We spoke in the court-house five times. The Methodists were having a protracted meeting, and enjoying the labors of a preacher well calculated to attract those who love to listen to exciting anecdotes, &c., so that we were left with the candid, thinking part of community to listen to the word. On first-day Bro. Cornell baptized Bro. and sister Field. The occasion was solemn and impressive. Bro. Cornell commenced lectures at this place (Fairview) the 28th ult. in the Baptist meeting-house, and has spoken five times. The house is large and closely seated, yet many have to stand. The interest is great. We spoke last evening, showing the relation that the law of God and baptism sustain to true conversion. The Baptists seemed better pleased than the so-called Disciples and Methodists. The true import of the word disciple is learner; but it seems that a portion of those who take the name Disciple, have graduated and left school with the impression that they have learned all that is worth knowing. There is a native of Poland (Joseph Krokoski) in this place who is deeply interested in the lectures. He is educated; can read the German and English. He told us that he did not learn the English at school, but by the help of the Latin. He is poor, and confesses that he has been a great sinner. He has been a Catholic. He has had dreams which aroused him to his condition, and has been interested in the Baptist protracted meeting in this place. He loves the truth, and entreats us in his very broken English, "Do help me in my salvation." Bro. Cornell is urged by letter from Marion, county seat of Linn county, to lecture in that place. He is also urged to go to Rome, and other places. The time has come to make strong efforts in this State. Iowa is ready to hear the word of the Lord. Bro. J. N. Andrews is needed in his own State, and unless the way is opened in the East wide for successful labor, it is hoped that he will hold himself ready to return to this State, and labor where the people are extremely anxious to hear. We are in the enjoyment of good health and freedom of spirit; have preached ten discourses the last ten days, and expect to speak this evening, to-morrow fifteen miles from here, and six times at Tipton Sabbath and first-day. All praise to Him who has heard prayer, and given us soundness and strength of lungs to preach his word, free from the sense of weariness and pain under which we had for several years suffered. REPORT FROM BRO. WAGGONER.
By Ellet Joseph Waggoner
Bro. Smith: Before leaving home I held several meetings with the Burlington church, with pleasure and profit to myself and all. The brethren cheerfully volunteered assistance to get up wood for me, by which I am relieved from all care in that respect for some time to come. Sabbath and first-day, 18th and 19th ult., I spent at Hillsdale. I found the church in a prosperous condition, enjoying a degree of union and peace which I hope may be cultivated and increased. They have found by experience that to rely on their own exertions, in the order laid down in the word of God, is better in the adjustment of trials and difficulties than to lean on the labors of messengers. Church difficulties that are mere mole-hills at first, soon grow to be mountains; and it is better and easier for the brethren to scatter the mole-hills, than to wait for the messengers to dig down the mountains. The roads being in good order, I made arrangements to go across by wagon from Hillsdale to Delta; but in this I learned not to trust to appearances, at this season. The roads were broken up before I got through, which caused some delay in getting to Delta. This has hindered me, also, in visiting around, and entirely prevented some attending our meetings here. On first-day, 26th, we removed our meeting to a school-house on the plank road, four miles east, where I gave a discourse on the subject of the death of sister Emily Dyer. As a medium from Toledo had previously spoken on the same subject at the same place, it was an occasion of interest to many, and the house was filled, though the notice in the neighborhood was only of a few hours. The congregation manifested much interest while I spoke of the necessity of revelation; its harmony with reason; the consequences of sin; and our relation to, and dependence on, the plan of salvation. On Monday evening I held my last public meeting in the school-house in Delta. I was informed that the number standing was nearly as great as the number seated, including those in the hall. My subject was the second advent of the Lord; its nature, and importance as a practical Bible doctrine. I was glad of this opportunity of once more testifying to so many of the people of this place on the importance of present truth. Last evening was our closing meeting with the church. The state of the weather and roads prevented some attending, but those who were present resolved unanimously to adopt the systematic plan of benevolence. We celebrated the ordinances of the Lord's house with pleasure, and I hope to the lasting profit of the church. All appear to be firm and united in the truth. To-day I expect to go to Toledo on my way to Lovett's Grove. \ J. H. W. Delta, Ohio, March 1st, 1860. REPORT FROM BRO. INGRAHAM.
By Wm. S. Ingraham
Bro. Smith: Having a few moments to retire from the busy cares and perplexities with which I have been surrounded, I take my pen to give you a brief history of my labors for some weeks past. About the middle of January I commenced a meeting in the town of Cadiz. My third lecture was on the subject of the Sabbath. Immediately after this lecture three came out decidedly on this great and important command. This created quite a stir among the Methodists; for two of those that decided to keep the Sabbath were of this class. From this time opposition began. But this only increased an interest to hear, until the house was perfectly crowded. The Methodists were determined to close the house against me. Their first trial was to prejudice the school-teacher and get him to lock me out. Failing here, they came to me and said the excitement was so great that the people were fighting in the street, and the directors had concluded to shut the house. (This was after meeting, before we had left the house.) Soon after a gentleman came in and said he had been talking with a Methodist on the Sabbath question, and the Methodist called him a liar, and he could not take the abuse, and struck at him; but the blow was warded off, and he did not hurt him. After a few moments' consultation the directors said, Go on with your meetings. Our opposers gaining nothing in this direction, tried another. A woman came forward and claimed the house as her property. She said the lot on which the house stood was sold by her husband, then dead, to the district, but there was a flaw in the writings, consequently the house and lot were hers, and the house must be shut. So I had to leave until they could try titles. My next meeting was at Round Grove, Ills. Here we met Bro. and sister Allen, and Bro. and sister Church, from Henry Co., Ills., who had traveled sixty miles to hear for the first time the third angel's message. They were much interested, and their lonely hearts were cheered. Taking all things into consideration, this meeting was one of profit to the saints. I accompanied Bro. Allen to Peoria Co., where I commenced a meeting among the Seventh-day Baptists. We made application for their meeting house, but their preacher gave us to understand our business called us in another direction. We commenced our labors in an adjoining district. Three here decided to keep the commandments, one of whom was Bro. Allen's brother. Two were baptized during our meeting. We had the privilege of meeting Bro. Satterlee's children, of New York, in this place.134Notwithstanding some of them have made no profession of religion, yet they keep the Sabbath. Charles Satterlee and wife publicly confessed their determination to go with us to mount Zion. A good interest was manifest on the part of some of the Seventh-day Baptists. Bro. Allen has been an ordained preacher in the Christian denomination about eight years. He has kept the Sabbath about fifteen years. He now sees the beauty and harmony of our position, and is preparing to go out into the great harvest-field to proclaim the third angel's message. May the God of truth direct all his steps, and give him great success in winning souls to Christ. We think of going to Princeville, Peoria Co. Eld. Blanchard of this place, a Christian preacher, has freely offered his meeting-house for lectures. Let all the saints pray for us.
WM. S. INGRAHAM.
Galva, Ills. Obscurity, Popularity, and Trouble
Obscurity and comfort are frequently friends; but popularity and trouble generally go together. BE NOT DECEIVED.
By A. L. Wilkinson
How comprehensive, yet how plain, how easy to be understood, this caution. And what caution more necessary in these last days of peril and deceit, when the wicked join hand in hand to work wickedness, and are waxing worse and worse, deceiving and being deceived? Even Satan will transform himself into an angel of light that he may the more effectually deceive those who dwell on the earth. Many who are disposed to be skeptical will willingly be duped by him. Some are disposed to run after philosophy instead of going to the sure word of prophecy. To prove that the wicked will not be utterly destroyed and be as though they had not been, they say, "Why, it is a principle in philosophy that matter is indestructible. It must exist in some form, and therefore it is utterly impossible that the wicked should cease to exist." But what says the unfailing word of God? "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world and not after Christ." Col. ii, 8. Also, "Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience." [Margin, unbelief.] Eph. v, 6. Let us beware of "the sleight of men and cunning craftiness whereby they lie in wait to deceive." Eph. iv, 14. Let us who speak, speak as the oracles of God and not after the custom of this world. Satan has many devices whereby he will draw away unstable souls from the truth. But let us "put on the whole armor of God that we may be able to stand against the wiles of the Devil." Eph. vi, 11. How very important that we should examine our hearts by the light of God's word and ascertain whether our foundation will remain firm when the storm comes. Says the apostle, "Examine yourselves whether ye be in the faith; prove your own selves." 2 Cor. xiii, 5. How solemn the thought that many will be deceived and led on down to destruction. Says the Saviour [Matt. vii, 22, 23], "Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you, depart from me ye that work iniquity." Oh! awful word, Depart! Must I be banished from my God,
And mercy ne'er receive?
And die beneath thy vengeful rod
When I had hoped to live? Dear reader, may the Lord help you and me to be wise for ourselves, and take heed to the admonition of God by his servant Paul: "Be not deceived. God is not mocked; for whatsoever a man soweth that shall he also reap." Gal. vi, 7. May the Lord help us so to believe and so to live, that we may hear the lovely voice of Jesus say, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."
A. L. WILKINSON.
Owasso, Mich. L E T T E R S .
By Washington Morse
"Then they that feared the Lord, spake often one to another."
Bro. Smith : I left home the last day of January, walked twenty-five miles to Bro. Elias Sanford's, who resides at Ashland, Dodge Co., Minn. The next day he took his team and accompanied me on the way to Bro. Sylvester Hills', who lives near High Forest, Olmsted Co., some 25 miles. Bro. Hills and wife are well established in nearly all the present truth. We spent the Sabbath at Bro. Hills'. Had a good meeting. On sixth and seventh-day evenings we gave two lectures in the school-house in the village. Some interest was manifested. On first-day we went on our journey and reached Bro. Wm. Merry's in the evening, a distance of thirty miles from Bro. Hills' in Winona Co. This dear family have stood firm for the truth amid the No-Sabbath heresy and Age-to-Come doctrine, while others there have given up the Sabbath and made shipwreck of their faith. This is the place where D. P. Hall located with his father and others from Wisconsin, some of whom reside there still. Report says they are No-Sabbath folks, and from what I saw I might add, No-religion folks. From here we went to Bro. Peter Erb's. He lives some fourteen miles from Winona. Had a meeting in the evening. The next day we were much blessed in attending to the ordinance of baptism, where I trust our dear Bro. and Sr. Erb found a grave for all their sins, and came up in the likeness of Christ's resurrection. We then parted, under deep feeling, and went back to St. Charles to meet an appointment that we left when going down. We found a large number convened at an early hour, who listened with deep interest for two hours. At the close of the meeting several came to me and pressed me urgently to stay and continue meetings through the week; but my arrangements were such that I could not. They then wished me to come back as soon as possible, but I could not give them much encouragement. I should judge by the freedom I enjoyed that there were many ears to hear in that place. Next day we went on our way to Mantorville, and on sixth-day I arrived at Bro. Porter's, where Bro. Ingraham's conference was held last fall. Four more have embraced the Sabbath in that place. We gave three lectures on Sabbath and first-day. Others are quite interested in that place. On second-day, Feb. 13th, I arrived at home, having been absent two weeks. Having consulted the church here and at Medford after my return home, I am instructed to give a report of this tour, and a statement of the wants of the cause in this State. It is the opinion of every Sabbath-keeper that I have seen in this new State, that we should have a tent in Minnesota the coming Summer. The brethren here are generally poor, although there are a few exceptions. They are willing to do all they can. I would now make inquiry about the Wisconsin tent. As some of the brethren in this State assisted in purchasing that tent, and as there were steps taken last year in Wisconsin to purchase another tent, would the brethren in Wisconsin feel free to let the tent which they now have, come across the river and be used in Minnesota the coming season, provided we can get a messenger or two to labor with it. If they would we should be very thankful; but if it is not thought best, I am instructed to say that the brethren in this State feel it duty to purchase a tent that will cost some 70 or 80 dollars, provided they can do it by pledging themselves to pay some time during the season. But who can come to labor with us? We would invite our dear Bro. Ingraham who visited us last fall, if he could come. Still we would not be particular, but would say, Send, Lord, by whom thou wilt. We hope to hear Bro. White and others speak out through the Review soon, and advise us in these things. Yours in hope of eternal life.
WASHINGTON MORSE. Deerfield, Steele Co., Minn. A Testimony to the Third Angel’s Message
By Wm. H. Brinkerhoff
BRO. SMITH: I have felt it to be my duty for some time to write a few lines for the little sheet that is devoted to the cause of our God and his truth. I know that it is my privilege so to do; and as duty and privilege should go together, I will try and pen a few thoughts at this time. Our cause is one, our interests are one, and our aims should be one. I had not known until within the past few months what it was in reality to have the love of God shed abroad in my heart. It is true, I had some of the doctrines of the Bible in theory, but not in practice; or in other words, I had the truth, but the truth did not have me. But praise the Lord! last Summer Brn. Hull and Cornell came out here, and I soon found that135the message to the Laodicean state of the church fell with full force upon me. I thought that I did not really need anything; that I was rich; but how soon I found that I was poor, blind, miserable and naked. I really feel to praise the Lord that the third angel's message has been brought to my view, and that I now can see light, glorious light, unfolded in the messages that are being proclaimed to a sinful world. I now want to be of that number of whom it is said, There are they that keep the commandments of God and the faith of Jesus. Rev. xiv, 12. I want to stand on Israel's side, and have Israel's God for my God. I want to be of that number that shall stand upon the sea of glass and sing the song of Moses the servant of God, and the song of the Lamb. Rev. xv, 2, 3. Now, dear brethren and sisters, will merely having a desire to obtain these things be all that is necessary in order to get them? No, never. But how many of us are apt to think that such is the case; that we need not be to any trouble; need not sacrifice anything; and that we have not much to overcome. But what says the true and faithful Witness? "To him that overcometh will I grant to sit with me in my throne, even as I also overcame and am set down with my Father in his throne." Rev. iii, 21. Now here is an overcoming process for those who expect to sit with Christ in his throne. What! Is the child of God ever to have thus much honor bestowed upon him? Yes, dear brethren; and is it not worth seeking after? Hear what Paul says: "The Spirit itself beareth witness with our spirit, that we are the children of God; and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together." Rom. viii, 16, 17. In this testimony it is declared that the children of God are to be joint-heirs with Christ. Glorious promise! May it soon be fulfilled. Yet here is a condition laid down, or an if, placed in the passage: "If so be that we suffer with him." We must belong to that suffering part of Christianity who love to walk in the way that Jesus went. Peter says, Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind; for he that hath suffered in the flesh hath ceased from sin. 1 Pet. iv, 1. Here it is declared that as Christ has suffered for us, we should arm ourselves with the same mind; that is, to suffer. Do all we can, we cannot do too much for or in the cause of Christ. It demands all our efforts and our services. "For ye are bought with a price." When we realize what has been done for us, how Jesus Christ has died that we might live, are we not led to exclaim that heaven is cheap enough, do all we can? Peter says, And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? 1 Pet. iv, 18. After doing all that we can we have done only just enough to gain an admittance to an inheritance incorruptible and undefiled, and that fadeth not away. Can we find any place where we may sit down and do nothing? sacrifice nothing? overcome nothing? and suffer nothing? Dear brethren, if these things be so, how active, vigilant and stirring we should be. When we recollect that there is not a single drone in the enemy's hive; not a single person but what is ready to do his master's will, should we not, too, be willing to work? Is not our cause a good one? Is not our Master faithful and true? Let us arise and let our lights be burning. Let us be that peculiar people zealous of good works. O may it in truth be said of us, Here are they that keep the commandments of God and the faith of Jesus. The city is almost in view. Yet a little while longer and Jesus will come. Unto them that look for him shall he appear the second time without sin unto salvation. Glorious promise! Yours striving to overcome,
WM. H. BRINKERHOOF. REPORT FROM BRO. CORNELL.
By M. E. Cornell
Bro. Smith: Since my last report of meetings in Anamosa, the interest has greatly increased. The people were anxious to hear what could be said against these views, and sent for a talented preacher of the Disciple order to come and engage in discussion upon the law and Sabbath. He came, and the result was a stirring up of the people far and near to investigate the subject. It made sale for many books on the subject. At the close of the three days' engagement a vote was taken on the merits of the question, which resulted in a very large majority in favor of the ten commandments. Several of the elder's own brethren either voted against him or refused to vote at all. There was a crowded audience most of the time, and an excellent opportunity was afforded to get the subject before many who had heard nothing. By the means I have heard of several Adventists, some of whom have heard nothing for years. I have now very urgent calls in several different places; one from the very town where my antagonist lives. They have written me in behalf of many citizens, a most urgent request, offering to send me money to pay my stage fare, if I will consent to go. In the discussion I found the law chart of great service, it giving the advantage of addressing the eye as well as the ear. It is easy with the chart to show their "partiality" in the law of God. About twenty-five in the town have decided to keep the Sabbath, and some in the country; I know not how many. Thirty subscribed for the Review during the meeting. I have now given two lectures in this place (Fairview), in the Baptist meeting-house. Last evening many had to stand up, the house was so crowded. There is a good interest, and may the Lord give success, to the enlightening of the honest-hearted in this vicinity. We were made glad by a visit from Bro. and sister White. It was truly cheering to see that their interest and confidence in this last work is still increasing. The saints appeared to be much encouraged, and some were persuaded to obey the truth. There is an increasing interest to hear on the truth. There are many important openings in northern Iowa, and Minnesota. But how shall they hear without a preacher, and how shall they preach except they be sent? May the Lord open the way for the advancement of present truth the coming summer. Fairview, Iowa, March 1, 1860. HOPE THOU IN GOD.
By A. L. Wilkinson
My soul, why art thou thus dismayed?
Why dost thou doubting stay?
Why tremblest thou, why thus afraid?
Why linger far away?
Dost thou believe that God exists?
Dost thou believe him true?
O yes, how clear in his behests
His righteousness we view. Dost thou not know God reigns above?
Wilt thou not trust his grace?
Come thou and prove that "God is love;"
Come seek his smiling face.
O, wouldst thou drink of life's pure stream?
Whose waters never fail?
Then leave thy sins, make Christ thy theme,
Through him thou wilt prevail. What though at times the way seem dark,
And sorrow's chastening rod
Is laid on thee? then seek the ark,
Yes, then hope thou in God.
Believe in mercy he'll afflict
His children when they stray:
'Tis thus he does their hearts affect,
And lead them to the way. Hope thou in God; he'll not forsake
Those who in him confide.
Keep his commands, and he will make
His grace with thee abide.
The time is hastening swiftly on
When God his wrath will pour
On those who now reject his Son
And keep his word no more. God's holy law, and Jesus' faith,
My soul if thou wilt keep,
They'll shelter thee from burning wrath
Which sinners soon must reap.
Hope thou in God, a shelter find,
And see his glorious face.
With the redeemed, immortal stand
Upon the sea of glass.
A. L. WILKINSON.
Owasso, Mich. Bro. SMITH: We have been called to drink of the cup of affliction. On the 6th of Feb., 1860, death entered our dwelling and snatched from our embrace our beloved daughter, Margaret A. Smiley, an only child. She would have been 20 years old in a few days. Her disease was consumption. Her death was peaceful. She died with strong faith that she should have a part in the first resurrection. Said she, "I think it will be but a short time that I shall sleep. I believe Jesus will soon come and take his people home." She appeared to be truly reconciled, and manifested Christian patience all through her sickness. I feel that it has been in love and mercy that the Lord has afflicted us; but I need not tell you that I feel very lonely, as she was the only one to whom I could open my heart, and find sympathy. Your sister in tribulation. My mother, Esther Conklin, fell asleep in Rose, Oakland Co., Mich., Jan. 30th, 1860, of consumption, aged 59 years. She has left a husband and a large family of children, together with a large circle of friends, to mourn her loss. She had been a great sufferer for many months, yet she bore her sufferings without a murmur. She had been a Sabbath-keeper for seven years, and was a full believer in the soon coming of Christ to restore all things. Although she could not talk much for months before her death, so incessant was her cough, yet she seemed perfectly resigned to the will of the Lord in all her sickness and sufferings. She felt that the Lord could make soft the pillow of death.