Earlier text: THE SABBATHDEAR SIR: Some person has had your paper sent to me, I suppose some old friend. I write you this to notify you to stop the paper as I do not believe some of the leading doctrines thereof. It is true I like the spirit of many of the writers, while others are too censorious. I do not understand how you can accuse those who differ with you on the Sabbath question, of doing away the moral law. These accusations are of a wholesale and sweeping character. Now what christian believes the law is done away? The law is an eternal rule of right. There is no authority in earth or heaven can do it away. God himself would not do it; for it would be violating the principles of his own nature and government. How could it be right to entertain any other feeling but love and reverence toward our Creator? How could it be right to trifle with his holy name? The law is our schoolmaster to bring us to Christ. Now, as much as ever, love is the fulfilling of the law. Paul, in Romans says, Do we then make void the law through faith? Nay, but we establish the law. As it regards the Sabbath, I believe in observing the first day of the week. To be short and avoid repetitions, I would say that my reasons are those usually adduced. I am a believer in the immortality of the soul. Paul in 2 Cor. v, 4, 6, 8, calls this body a tabernacle. "We that are in this tabernacle do groan," &c. "Therefore we are always confident, (mark that) knowing that whilst we are at home in the body, we are absent from the Lord. We are confident, and willing rather to be absent from the body and present with the Lord." Now if there is any meaning in language, this does teach the conscious state of the dead in Christ between their decease and the resurrection. Again in Phil. i, 23. "For I am in a strait betwixt two, having a desire to depart and be with Christ, which is far better. Nevertheless, to abide in the flesh is more needful for you." Now according to your view of the subject, he would when dead have no realizing sense of being present with Christ. Although he here had his conflicts, his christian graces were in exercise to comfort him. These, and all his high hopes and exalted views of the heavenly state must all lie dormant in the grave. Now I seriously ask you, Would any of you, believing as you do, write in such a strain as the Apostle did? Would you not consider that it would be calculated to lead astray? Would you not think it necessary to stop often and explain yourself? I was surprised in reading in your paper, strictures on a sermon, I think by a Methodist. The writer stated that the preacher referred to the words of our Saviour to the thief on the cross, "This day shalt thou be with me in paradise." The criticizer stated that if he went that day with our Lord to paradise, he went alive; for he did not die that day. Such assertions it will do to make to those who are wholly ignorant of the Bible. Mark says it was the third hour when he was crucified. Matthew, Mark and Luke tell us from the sixth to the ninth hour there was darkness over all the land. At the ninth hour Jesus gave up the ghost. Now turn to John xix, 31-42, inclusive. If, according to this, our Saviour and those crucified with him did not die that day, I do not understand language. I would write more but I have not time. Perhaps it would not be amiss to say that I am a regular Baptist, and love all who love our Lord Jesus Christ. In haste yours,
JACOB INGERICK.
Charleston, Tioga Co., Pa. REMARKS. We are pleased with our friend's remarks on the law of God. We are always glad to see a profound respect manifested for this law, and a firm faith in its perpetuity. If he will still maintain these principles during an investigation of the questions to which we are endeavoring to call the attention of the people, we shall think him "not far from the kingdom of God." We do not accuse those who differ with us merely on the day to be kept as the Sabbath, of doing away with the moral law. Nor do we believe that it is any mark of a "christian" to believe it to be done away. But if Eld. I. thinks there are no professing christians who take this position, we are prepared to enlighten him to a considerable extent in this direction. Two of his "regular Baptists" in this place, Elds. Fillio and Harrington, take their stand upon this ground, namely, that the ten commandments have been abolished. They do it, we are constrained to believe, for the purpose of expunging the fourth precept from that code, that they may avoid the obligation of keeping the seventh day. And there are persons scattered over the land, whose proper designation would be "No-law men." They denounce the ten commandments as uttered from Sinai, as a "miserable, rickety, thunder-and-lightning old law, that is dead and buried and does not deserve a grave stone." Against this class of persons we do not hesitate to pronounce "sweeping accusations." The Sabbath is by this view most effectually resisted. More confusion can be raised in the mind of the reader or hearer by this view, than by, perhaps, any other. According to this theory there is no Sabbath; and it is a demonstrated fact, as can be shown by a multitude of witnesses, that the "reasons usually adduced" for the observance of the first day of the week, are insufficient for the burden placed upon them. The ultimate issue, then, of the whole question is this: Is there a Sabbath or is there none? Those who adhere to the law, must admit that there is; and that that day is the Sabbath which the commandment designates. Our friend quotes two texts, which, to him, are conclusive evidence of the conscious state of the dead. Let us quote a text which seems to stand upon the other side: "The dead know not anything. . . . their love, their hatred, and their envy is now perished. . . . There is no work nor device nor knowledge, nor wisdom in the grave whither thou goest." Eccl. ix, 5, 6, 10. "If there is any meaning in language, this does teach the unconscious state of the dead in Christ between their decease and the resurrection." Does our friend believe that there is a contradiction in the word of God? How often does Paul speak of the dead as fallen asleep? How completely does he make our future existence hinge upon the resurrection! How emphatically does he declare that if Christ be not risen, then they which have fallen asleep in Christ are perished! It will be ten-fold more difficult for our friend to harmonize all these passages with the texts he has quoted, than to harmonize the texts he mentions, and all others of their kind, with these plain declarations. In regard to the crucifixion of the Saviour, whatever a correspondent may have done, we base nothing upon the question whether or not he or they died on that day. But Christ said three days afterwards, that he had not yet ascended to his Father; or, in other words, that he had not yet been to paradise. This fact must wonderfully modify our understanding of the declaration, "This day shalt thou be with me in paradise." And we are confident that a further examination of these questions will modify Eld. I.'s views from what he has above expressed. REPORT FROM BRO. WAGGONER.
By J. H. W.
I REMAINED at Salem Center, Ind. a week longer than I expected to, and to my agreeable disappointment there125was a good attendance and a good interest. False theories were shaken, and many were convinced of the truth; and the brethren hope for an increase of their numbers. The church at Salem has labored under difficulties, chiefly on account of those whom Satan had instigated to think of themselves more highly than they ought. Like the Spiritualists, they weighed themselves in "their own scales," and found themselves much heavier than when weighed in the scales of the Sanctuary. These have brought much reproach on the cause, more than all its open opponents. These influences have been checked, and the cause must now rise and progress if the church will renew their consecration, and act with energy and decision in such things should they arise in the future. I am now holding meetings in Russiaville, Clinton Co. The interest is good, though the prejudice is strong in the country around. I am not yet decided what I shall do in this place, as the Disciples commence a two-days' meeting on Sabbath evening at the school-house. The prospects are unfavorable in this State for the present on several accounts. The times are so hard that people think of but little else than how to get something to eat. The interest of an evening is almost lost in the perplexity of the day. Provisions are very scarce, and it is almost impossible to get feed for stock. How hard it is to find any confidence in the promise of God at such a time! There are many professors of faith, but now they are "of doubtful minds." For want of means to travel otherwise I was obliged to bring a horse, and this may create a necessity for a hasty return, as the weather continues open, and the prospect is that mud will be abundant very soon. But I have made no calculation for the future. My prayer is that the Lord may direct to the honor of his name. I found Bro. Hull strong in the faith. He has received an urgent call to go to Iowa City, and expects to go as soon as consistent with other duties. I hope the brethren in Iowa will "let patience have her perfect work," remembering that "the field is the world." I feel a deep interest in the cause in the West, and hope to be able to join Bro. Hull there the coming season.
J. H. W. P. S. The brethren at Colon, Burr Oak, and Salem desire a visit from Bro. Byington. There is a chance for him to do good in the vicinity of Burr Oak and Salem. At the latter place the church is now comparatively free from unnecessary burdens, and labor may be efficiently bestowed on the families of the Sabbath-keepers. The children are interested, and need instruction and encouragement. I hope Bro. Byington will respond to this call soon.
W. An Appeal for Abolition
By Anson Byington
BRO. SMITH : I have taken the Review some six or seven years and have been much edified with its contents. Having been engaged for the last twenty-five years in the antislavery cause, I have regarded the Review as an auxiliary until the last two or three years, in which it has failed to aid the cause of Abolition. And as I want my money for Abolition purposes, I must discontinue the paper when the three dollars herein enclosed are expended. I dare not tell the slave that he can afford to be contented in his bondage until the Saviour comes. however near we may believe his coming. Surely the editor of the Review could not afford to go without his breakfast till then. If it was our duty to remember those in bonds as bound with them eighteen hundred years ago, it must be our duty still. "When saw we thee hungry or athirst, sick or in prison, and did not minister unto thee." Alas! we saw the slave in prison, but on reading the prophecy that there will be bondmen as well as freemen at Christ's coming, we have excused ourselves from any efforts for his emancipation. I have endeavored to keep the seventh day as the Sabbath according to the fourth commandment since Jan. 1st, 1858. Yours for truth and righteousness,
ANSON BYINGTON.
Nicholville, N. Y. If our brother is able to discover a change in the spirit and testimony of the REVIEW, from what it used to be, touching the subject of slavery, he is blessed with powers of perception which we do not possess. We are not aware of any such change. If he refers to the sentiments which some of our brethren had occasion to utter during the late campaign, against participation in political matters, we have only to say that such has always been the position of the REVIEW; there is no change in this respect. Our feelings in regard to slavery could hardly be mistaken by any who are acquainted with our position on the law of God, the foundation of all reform, the radical stand point against every evil. Slavery as a sin we have never ceased to abhor; its ravages we have never ceased to deprecate; with the victims locked in its foul embrace, we have not ceased to sympathize. But what is to be done? The tyranny of oppression secludes them from our reach. We cannot administer to them, though "sick and in prison," however gladly we would. But taking our stand on the ten commandments, and endeavoring to enforce their principles upon our fellow-men, we find subjects of reform around our own doors, and that too, in a section of the country where our voice can be heard, and our efforts may be instrumental in saving some. Such being the case, what course would a spirit of true philanthropy dictate? Would it be that we commence the reform at home, and expend our efforts in a field where they may tell in the salvation of some, and that we press this spirit of reform as far as possible in every direction? Or would it be that, to the neglect of this field of labor, we exhaust our energies and means in behalf of a people, whom there is but little prospect of benefiting either as individuals, or as a body. If we understand the matter arijight, a practicable philanthropy presents to us objects to which under the present condition of things, especially in relation to the position of this government and the declarations of prophecy, that of slavery emancipation is at most but secondary. In saying this, we do not tell the slave that he can afford to be content in slavery, nor that he should not escape from it whenever he can, nor that all good men should not aid him to the extent of their power, nor that this great evil should not be resisted by any and all means which afford any hope of success. All this should be done. And we rejoice when we hear of one of that suffering race escaping beyond the jurisdiction of this dragon-hearted power. But we would not hold out to him a false ground of expectation. We would point him to the coming of the Messiah as his true hope. We would proclaim to him the near approach of the great Jubilee, and bid him not despair under his accumulated woes. But this gigantic evil will still exist. Men and things will continue to grow worse and worse; and the end draweth nigh. What better then can we do than to endeavor, as the primary object of our efforts, to emancipate our fellow-men, from that worst of all bondage, the service of sin, the wages of which is death, and lead them to a preparation for the coming Kingdom. Our brother's remittance pays up, however, to Vol. XVI, at which time we hope the slave will not be far from emancipation, complete and eternal. UNITY OF THE REMNANT CHURCH.
By R. F. C.
The declaration of the Prophet, that the watchmen should see eye to eye, at the time of the second advent of our Lord, clearly intimates that the church would be divided into factions prior to that time. In glancing down the stream of time, he sees discord and division brought into the church, but, a little beyond it, his eye rests upon a bright spot where it will be healed, and all the true watchmen of Israel be brought together again, to see eye to eye. If the precious sheep and lambs of the flock were not to be scattered and divided by the enemy, there would be no propriety in predicting their unity at a certain point of time. The division has taken place. The mystery of iniquity began to work very early in the church. Grievous wolves soon came in, not sparing the flock. The heads of opposing factions, which had drawn away disciples after them, began their contentions to see who should be supreme as lords over God's heritage, and the bishop of Rome, obtaining the aid of the civil power of the dragonic empire, secured the object of his ambition and bore the palm of victory alone. Then acceded those long centuries of oppression and persecution, very appropriately called "the dark ages." The light of the Scriptures was almost excluded from the world, and the unity of the professed church was maintained by sword and flame. But still the Spirit of truth had not entirely forsaken the world, and the reformers came out, protesting against the blasphemous assumptions of the Roman hierarchy, and formed a separate communion. Here is division, but what better could they do? Now the true church will be brought together, will it not? The Bible is restored as the rule of faith and practice, and, of course, all Christians will unite and abide by its teachings. Will they? Oh no! The new church, though separated from the mother, has got a creed; and if any should learn something from the Bible not in harmony with the creed, they cannot go with this church, but must form another separate communion. Thus division and subdivision proceeds. And who is to blame? Surely, not those that find truths in the Bible that are not in the creeds. What better could they do than take a stand on Bible truth? Yet Christians see the evil of division, and desire to see all the flock united. Though some wearing the name, think that division is a good thing; because different denominations will naturally watch over each other for evil, and that the very good result of this is, that, knowing they are watched, it will keep them strait. It may be best for churches of the world, like politicians, to be divided, in order that, by a similar watchcare, they may keep each other honest. But there is no danger in the union of the flock of God, if they can be brought together separate from the goats. Hence those that have the Spirit of Christ desire union; and a number of attempts have been made to lay a platform on which all Christians might unite. And what has been the result of these efforts? In each instance, it has resulted in the foundation of a new sect—an addition to the great Babel of confusion! Now what shall be done for Christian union? There are sects enough already; and there is no prospect of any of them giving up their peculiarities. The next proposition is, for each denomination to hold their peculiar truths or errors as private property—agree to disagree—lay their distinctive tenets aside for the time, have union meetings, and labor unitedly for the conversion of sinners; thus forming a sort of disjunctive conjunction—disjoined and conjoined at the same time. And what has been the result of this unity? Those efforts have frequently ended in the most bitter quarrels between the different sects engaged in them. Thus all human efforts for union have proved a failure. But will the word of God fail? By no means. A failure is impossible. The sure word of prophecy has not only predicted the unity of the remnant church, but it has foretold the very means of its accomplishment. It will be effected by the preaching of the gospel of the kingdom, which is to be the sign of the end. Matt. xxiv, 14. This gospel is particularly explained in Rev. xiv, 6–12. Here are three messages to be preached in the world just prior to the coming of the Son of Man, which are perfectly adapted to bring the scattered saints into unity of faith and practice. By a careful examination of them, it will be seen that they cannot fail of producing this result. They are judgment messages to precede the second advent, by which the living—the last generation upon earth, will be judged. The first announces with a loud voice, "Fear God and give glory to him, for the hour of his judgment is come." It will be readily seen, that the Lord will not come, as predicted in this chapter, until the definite time for the judgment is first announced in the world, and a little space succeeds for the fulfillment of the solemn warning contained in the third message. This message does not give the definite time for the coming of Christ, but for the judgment which is to precede his coming—the blotting out of the sins of all the saved—the cleansing of the Sanctuary at the end of the 2300 days. The judicial judgment takes place before his coming, but the executive judgment at his coming, when his reward is with him "to give to every man" according to the decisions of the judgment in the heavenly Sanctuary, previously made. This definite-time message must be (supposing it has not already been) announced to the world. And whenever announced, it will probably be denominated, by the scoffers of the last days, Millerism. And unless the people change their mind respecting the scene of the judgment here announced, previous to the time of its announcement those who believe the message will be disappointed, in their expectation for, the Lord will not then come. The object of this message is to arouse the people and prepare them carefully to note that which is to follow, comparing it all with the prophetic word. The second message announces the fall of Babylon. This is merely an announcement that the time is come, predicted of the last days, when men, "having a form of godliness," that is, professing religion shall be "lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high minded, lovers of pleasures more than lovers of God." A moral fall or apostasy of a religious body is always a gradual work; but it cannot be announced till it reaches a certain point. That point was reached by the Jewish church when they rejected Jesus Christ. Then their house was left unto them desolate. So the professed Christian church of the last days, will reach, if they have not already, a similar point; and then their fall will be announced, in fulfillment of the second message. The first message will awaken opposition in those who love our Lord Jesus Christ and his appearing, in word and in tongue only, and they, comprising the great majority of the church, will take decided ground against the Bible teachings concerning his coming. This will so far consummate their rejection of Christ that the second angel will immediately announce, "Babylon is fallen, is fallen." The object of this message is to cut every honest soul loose from their allegiance to the religious bodies with which they may be connected, so that they may be prepared to act upon their own individual responsibility, in reference to the third message; for this last message calls upon each person to make a momentous, a final choice. This is the all-important message. The first and the second could only pave the way for it. The first, by opening the heavenly Sanctuary where the judgment transpires, and discovering to us the "ark of his testament," containing the ten commandments by which we are to be judged; [Rev. xi, 19;] the second, by causing us to see that we cannot trust in any existing bodies of religionists, but must act upon our individual responsibility. And when we consider the terms of the third message, we shall see that no one can obey it and remain a member of any of the popular churches of the present day. If we keep all the Commandments of God, and all the Faith of Jesus, it will separate us from all the churches existing before, and gather us into the one church that will be prepared to "see the King in his beauty," and be taken to "the land that is very far off." Isa. xxxiii, 17. The third message cannot fail to bring the remnant of God's people into unity of faith, where the watchmen will see eye to eye; because all that do not obey it will drink of the unmingled wrath of God. And all that do obey it will be brought together upon the primitive, apostolic platform—the Commandments of God and the Faith of Jesus. Then the church will be saved, and all outside of it will be cut off. The first and second messages have been heard, and the third is now going forth with its solemn and final warning. To deny it, is either to deny God's providence in fulfilling prophecy, or to deny the history of the church for the past twenty years. O, heed the solemn warning, escape the threatened wrath, be gathered into the one fold, and finally be gathered to stand with the Lamb upon Mt. Zion. If you keep the Commandments of God and the Faith of Jesus just as you find them written in the Bible, you will not be found worshiping the beast or his image. Grace Only Shall Enter Heaven
GRACE ONLY SHALL ENTER HEAVEN.—Graces are the very courtiers of heaven, those who wait upon Christ in his privy chamber. Honor, riches, credit, and the like, may do much below: you may keep out your betters here, but in the palace of the King of glory, you must stand by forever. It is only faith, love, humility, and the like, that shall have admittance into his presence. All are not qualified for such a presence. You may stay and wait at the gates, but I can tell you, there is a special command gone forth, that none but grace and holiness shall enter into the kingdom of heaven: therefore you may receive your answer, if you please. The French Mission.
By M. B. Czechowski
DEAR BRO. SMITH: By permission of the providence of God I left home the 2d. inst., with the intention of visiting Plattsburgh, and arrived at that place the same day. I immediately visited Bro. Moses Mott, who lives about three miles from the village. The 3d and 4th inst. Bro. Mott and myself procured a house in which to hold our meetings; visited the brethren in Plattsburgh, and announced in the journals of the village that we would give our first lecture on Sabbath, the 5th inst., at half-past 6 o'clock P. M. The day arrived when I should give my first discourse in French, but I was sick. I had been taken sick Sabbath evening, and became weak to that extent that I could not even walk. My pains became more and more acute, and my groans prevented the brethren from sleeping. Never had I been so sick since my arrival in America. But my heart was calm. I laid passive in the hands of the Lord, trusting that if it was his will I should be enabled to give my course of lectures. According to our previous arrangements, the brethren met at Bro. Mott's for the purpose of obtaining from the Lord the grace that we needed to glorify him in our meetings. I told the brethren that I could not take part in the meeting, and requested them to pray. The voices of the saints seemed very solemn to me. They presented my case to the Lord, and when they had prayed I arose and spoke one hour and a half. Bro. Mott then asked me how I was, and I replied, I am perfectly well. The brethren rendered thanks to the God of heaven for his condescension; and God's Spirit rested upon us, and testified that we were approved of the Lord. The evening after the Sabbath I spoke two hours in a school-house three miles from Bro. Mott's to quite a large congregation of attentive hearers. While I was preaching I was interrupted by a few individuals in the house and in the street, who cried, "Hurrah! Babylon! Babylon!" The next evening, before the meeting commenced, I thanked my friends for having interrupted me, and requested them to help me still by proclaiming in every street, Babylone est tombée! Babylone est tombée! (Babylon is fallen! is fallen!) but I was left to preach alone. The Lord helped me to give seven lectures in this place, and many of the intelligent Canadians who heard seemed to be very grateful for the new light which had been brought before them. I left Plattsburgh the 13th inst., expressing my gratitude to God for the efforts the brethren had made to help me to disseminate the truth; and on my return from Plattsburgh I visited quite a number of families, and distributed several French and English tracts. The 18th, in company with Bro. and Sr. Taylor and others, I went to Bakersfield, Vt., where we had a glorious conference, which lasted two days. I there had the pleasure of seeing Bro. and Sr. Sperry, Bro. and Sr. Hutchins, the Bros. Bourdeau, and all those of their relatives who of late have embraced the truth. And I was introduced to several members of our Father's family whose faces I had never seen before. The 21st I returned to my place with Bro. Daniel Bourdeau, and after many prayers and serious reflections, we have decided to visit the French brethren of this vicinity this week, and next week, the Lord willing, we shall give a series of lectures in Constable, near Malone. Brethren, pray for us. Mooers, N. Y., Feb. 24th, 1859. Moving Forward in Strength
By Mrs. R. Smith
DEAR BRETHREN AND SISTERS: Again I feel impressed to speak to you through the Review. Most of the church in this place met here yesterday, Feb. 19th, all professing the same faith, and I trust may yet rejoice in the pardoning mercy of God; but I do feel most sensibly that we must move forward, and that a speedy effort must be made to rise in strength and power. We need to have on the whole armor of God. There is, doubtless, a greater conflict just before us than has yet been experienced. God is making this known to us by his word in connection with the present state of things. The Spirit is striving with us. We are invited to forsake all and follow Christ, with the promise of eternal life. We are entreated to submit to God now, and urged to be ready for the coming of the Lord. God is longsuffering to us ward, not willing we should perish but come to repentance. I have been, today, most forcibly impressed that he will not bear much longer with those who do not get victory over all wrong, and so wait upon him as to renew their strength. We may profess belief in the present truth, go the round of formal worship, apparently doing every duty, and our hearts not be right with God. Covetousness may be there, and we be keeping back part of the price. Pride may be there, and a secret love for some cherished idol. God knows it all, and if we do not become reconciled to him while we have an advocate, Jesus Christ the righteous to intercede for us, our case must be hopeless. When once he's left the mediatorial place,
No ray of mercy lights our ruined race. While feeling that God would not bear with us much longer I realized something what it must be to be left of God, and the solemnity in view of it I could not describe. No hope! Never to have the favor of God! Too late to have a wrong righted or a sin pardoned! Stupidity and indifference may leave such at ease for a while, but according to the word of the Lord, before their destruction is completed, there will be felt anguish of spirit and bitterness of soul. There will be weeping and gnashing of teeth. They will see others in the kingdom and they themselves thrust out. If not known here, it will probably be there, under what circumstances the Spirit was grieved away for the last time; how long Jesus bore with them and plead his blood with the Father for them. It must add to their misery to know by their own rejection they forced him to leave them where God's vengeance must fall upon them. No shelter out of Christ! Who can realize this, and feel there is yet hope, and not improve the opportunity to be at peace with God! Jesus is full of pity and compassion, tenderness and love, the same as when he wept over Jerusalem and said to its inhabitants, How often would I have gathered you but ye would not! It was love and pity that brought him here to bear our sins and to save us from sinking beneath them. He is ready to redeem us from all iniquity, and to purify us unto himself "a peculiar people, zealous of good works." Though many may draw back in whom he can have no pleasure, he will have such a people on the earth, a church that he can present to the Father "without spot or wrinkle or any such thing." When God has his right in and about us, there will be no room for other gods. They cannot get admission. Prayer, thanksgiving and praise will be spontaneous. Self-denial, benevolence and good works will follow. It will be God working in us to will and to do of his own good pleasure. In this way God will be exalted and held up before the people as worthy and deserving our all. We shall give glory to him, feeling it is his due. I have felt, more especially of late, that there are jewels here, and how are they to be sought out if not by those sanctified through the belief of the present truth; by their getting so into Christ's light that the light in them will shine out and be reflected upon them, accompanied with a message from the Word, in the power of God. We profess to believe the Lord is soon coming, and that mercy still lingers for the transgressor under the last call. How important then that we improve the present moments as the necessity of the case requires. A little from this, and a great ransom cannot deliver. 127We must realize and feel the force of these truths to act consistently with such a profession, and to throw our whole being into the work of saving souls. May those of us who are not in a place where God can use us as instruments in building up his cause, haste to get the necessary preparation, and be the means of turning many to righteousness. Such shall shine as the stars for ever and ever. Come Jesus, King of kings,
And reign on David's throne;
O come, and life eternal bring,
And gather Israel home. Raise Abra'm from the dead,
Who did believe thy word;
And for his mighty faith was made
The friend and heir of God. Gather his scattered seed
From every land and clime;
And settle them in very deed
In promised Palestine. We Gentile pilgrims sigh,
To be with Israel blessed;
The long-sought, promised hour is nigh,
Come, give thy people rest. When pain and sickness seize
Upon our mortal frame,
We then with heartfelt sorrow grieve,
For Christ to come and reign. We long for sin to cease,
Oppression, death and pain;
But we shall ne'er have health or peace
Till Jesus comes to reign. Come, great Restorer, come,
Cleanse earth from every stain;
Cause it, like Eden, yet to bloom;
Come, Jesus, come and reign.—Sel. "Then they that feared the Lord spake often one to another."
BRO. SMITH: I improve the present opportunity to inform the brethren and sisters that I am still striving to obtain an entrance into the everlasting kingdom, and stand with the 144,000 on Mt. Zion. Although I suffer persecution upon the right and upon the left, yet I am enabled to say, "Being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also, knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed." Rom. v, 1-5. The cause is gaining ground here. The brethren take a deeper interest in the message. I believe they grow daily in the knowledge of the truth, and many of them seem to be rooted and grounded in the faith. The people, as a general thing, have ceased to contend with them, and receive the word with all readiness of mind, and search the Scriptures daily, to see whether these these things are so. Some who had been lulled to sleep by the doctrine of universal salvation, have suddenly awakened, and set about investigating for themselves; and within two months past several have read the New Testament through twice. Yet there are some who still oppose the truth, and think that they are able to substantiate their points. A short time ago I attended a protracted meeting of the United Brethren. After a discourse, in which the immortal soul, deathless spirit, and conscious being in eternal misery, were portrayed in glowing colors, I remarked, as the meeting was dismissed, that I wished to make a proposition to the people before they dispersed. They became quiet instantly, and I stated it thus: I will give any one of you three months to show me one passage in the Bible that says the soul is immortal and can never die. Their minister instantly inquired, Did you say three months? I answered, Yes sir, a year if you wish. He remarked that he could do it at the present time, if he saw fit. I answered that I would be pleased to have him do so. He then said that I would have to affirm that the soul was mortal. I answered that I did not offer a negative question. By this time much excitement was manifested by the people, and I left. The next day he sent me word that if I would state my proposition in writing, he would answer it. I did so, and it is now in his possession. When he will answer it I cannot say. I have noticed this to show the ignorance that exists with many at the present time who are styled Reverend. I rejoice that we have a sure word, whereunto we do well to take heed, as a light that shineth in a dark place, until the day dawn, and the daystar arise in our hearts. Brethren and sisters, let us not sleep as do others, but watch and be sober, for God has not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ. Pray for me that I fail not in the evil day, and O pray especially for the spread of the truth. Osceola, Iowa, Feb., 1859.