Earlier text: THE LAODICEAN CHURCHWESTERN TOUR.
By James White
BRO. SMITH: We are having a good long Indian summer out here in Iowa. We do not recollect that a drop of rain has fallen upon us since we entered the State. It is an excellent time to travel and hold conferences. Bro. Snook accompanied us to Richmond, about one hundred miles. We were too late and weary for meeting Sabbath evening. Sabbath morning, the 20th, the brethren and friends assembled in the Baptist house, where three discourses were given during the day, and evening following, and three on first-day and evening following it. Our congregation was large and attentive. Bro. Snook deeply interested the people of Richmond, who much desire him to return to them again. Second-day Bro. S. baptized seven. A church was organized, who were unanimous in accepting the name, Seventh-day Adventists. Two deacons were chosen, and set apart to their office by the laying on of hands. It was a solemn and heavenly season. The saints wept and rejoiced. Thirty-one gave their names as members of the church. More will soon be added. The brethren in Richmond and Dayton esteem it a pleasure to do considerable for the cause. They helped us on traveling expenses, and will do much towards paying for the Eastern Iowa Tent. Arrangements had been made to furnish winter clothing for preachers, so that Bro. S., who was needy, got a pretty good fit out, amounting to about $30. Some are willing to let their preachers suffer in rags, while others watch their wants, and generously supply them. The gospel gives the preacher of the gospel a chance to live as well as other men; therefore when those who profess the gospel faith fail to do their duty, it may be the duty of the minister to labor in a new field where he may bring out those who will bring forth gospel fruits. Men who are instructed in the present truth, who will look on and see the cause suffer for a few dollars of their abundance, would be an injury to any cause which might call for benevolence. On third-day, the 23d, we attended the funeral of Sr. Page, of Richmond. We preached to a large congregation, by her request, from Rev. xiv, 13. We visited her the Sabbath before, and found her very low, but triumphant in hope and faith. She sleeps in bright hope of a part in the first resurrection at the glorious appearing of the Son of man. We reached this place (Lisbon) last night, the 25th, and were rejoiced to find 300 copies of Bro. Snook’s Review of Springer. Every brother should have a copy of this review, and those who live among the Campbellites should have a pocket-full constantly on hand to supply their neighbors. But just think how this pamphlet of 100 pages has been whirled through the Press, and over the Railroad to this place, more than 400 miles. We received the manuscript at Battle Creek, Monday, Nov. 8. The printers took it in hand the 9th, and in just two weeks 300 copies reached this place. In nine days 3000 copies were printed, besides the regular work in the Office. If the brethren take hold to circulate it with the zeal of our good printers in printing it, another edition will be called for before 1861. We are resting and writing at Bro. Wilson’s, a good pilgrim’s tavern. The church here are firm and active. We hope for a good time at the Marion conference. October 30th. Since writing the above we have held a two-days meeting at Marion, according to appointment. The brethren came in from places around as follows: one load from Lisbon, one from Anamosa, one from Fairview, and two from Vinton; about thirty in all. In consequence of the heavy rain which fell on sixth-day many were kept away. Our congregation on Sabbath was composed of Sabbath-keepers, about one hundred in number. We spoke in the morning on the unity and gifts of the Christian church with good freedom for nearly two hours. In the afternoon the church enjoyed a social meeting, closing with the Lord’s supper. There being hardly room or time for the washing of feet, this was dispensed with, however, to the grief of a good German brother from Vinton. We hope the church in his place will be blessed with the privilege of attending to this humbling ordinance, where the place and time will be more in keeping with its first institution than at a large gathering. Query. If circumstances at our conferences will not well admit of both, is it necessary that a large congregation of feeling hearts should be deprived of both? Evening following the Sabbath Bro. Snook spoke on the signs of Christ’s coming, and the necessary preparation for that event, much to the edification of all present. First-day morning we spoke in the court-house on the three messages, especially the great work of the third. Bro. Snook spoke in the afternoon on the kingdom, and we followed in the evening on Paul’s doctrine of conversion. Our meetings increased in numbers and interest to the close. At a business meeting on first-day, the conference extended an invitation to Bro. Snook to settle in this part of the State, pledging to sustain him, and also meet the debts upon the cause, and its future wants. Bro. and sister Cornell live in the hearts of this people. They hope for his return, at least, to go with the tent another season. We stated to the conference what had been done for Iowa by Eastern brethren; that we could make no more appeals to them to help Iowa, from the fact that now the friends of the cause are becoming numerous, and were as well able to sustain the cause in their own State, as the brethren east are to sustain the cause in their States. We would here suggest the necessity of provision being made in season to pay the expenses of some preacher to this part of the State to join Bro. Snook with the tent. Also to meet the expenses of next tent season, that the tent may start out by the first of May on the great work of another tent season, in which may be expected a greater harvest than has yet been realized. The brethren in Iowa have much to encourage them to make vigorous efforts. Since we visited this part of the State last March, their strength, and ability to sustain the cause has increased four-fold. United, vigorous action, with the blessing of heaven, will accomplish a great work during 1861. We are now writing at Bro. Weaver’s table in Fairview, Iowa. Since we were here in March, he and his wife and parents embraced the Bible Sabbath. But father Weaver has gone to rest in the grave a little while till Jesus comes to awake those who rest in hope. We stopped here last March, because it was a tavern. Now it is a tavern indeed, the pilgrim’s tavern and home, where he may find rest of body and of spirit. We leave for Wisconsin to-morrow. May the Lord bless the dear saints in Iowa. J. W. THE LATE CONFERENCE.
By R. F. Cottrell
BRO. SMITH I am truly glad to hear from the conference, by brethren that were present, and feel to thank the Lord for the unity of spirit that exists among his people, and which pervades their assemblies. I do not feel like waiting for the full report in the paper, but upon the information received from brethren who were present, can say, I am persuaded that the means recommended are in accordance with the will of God. Since first embracing the message, I have had full and unshaken confidence that the hand of the Lord was in the work, and would infallibly guide it to a successful termination. I do not desire to hinder the work, and could not if I would, and I wish to lay no cause of stumbling in a brother’s way.197 In my first articles on the subject of organization, I was wrong in taking the position that the property of the church was properly held. This point, upon consideration, I immediately yielded. I felt then, and feel now, that I could trust the property in the hands that hold it now, but it is liable, in the inevitable course of human affairs, to fall into hands where it would be lost to the church. My only fear relating to organization has been the fear of offending God by changing our scriptural organization for an unscriptural one. This, if I understand it, has been avoided. It is not recommended that we become incorporated as a church, but that a business association merely be formed so as to conform to the usages of the law. The wisdom of the conference has devised a plan to avoid the evil, and I trust also that they had the Spirit of God. If any have been encouraged in a spirit of waywardness by what I have written, I am sorry for it. I did not intend it. And I would exhort such to put away such a spirit, to seek pardon for the past, and in the future endeavor to keep the unity of the Spirit in the bond of peace. The Lord will take care of his own cause, brethren, and will save those who are found humbly and faithfully performing their duty. By the grace of God I will be of that number. R. F. C. SELF-EXAMINATION
By J. Clarke
Is one of the neglected duties of this age; and the fall of religion in the heart may be dated from the first neglect of this duty. No Christian can prosper without self-examination. It is the sentinel of the heart; and without it no one can watch against sin. For want of this work in the heart the work of purification and sanctification is frustrated. Indeed it may be doubted whether one can enter the Christian life without it. Certainly we cannot war successfully for an hour with evil without this work of self-examination. “Let a man examine himself,” is the direction of Paul (1 Cor. xi, 28), in preparation for the Lord’s supper; and how necessary in the great work of a holy life, amid all dangers and difficulties, amid evil men and evil spirits! How necessary to be thorough in the great work of separation from sin! The skillful engineer does not rest until he perfectly comprehends every part of the machinery under his direction. He reads, he experiments, he ponders. Day and night his mind is on the stretch, until he is so perfectly informed, he can detect the least irregularity, the least jar in the movement of the machine, and trace to its cause the evil, and apply the remedy. How has he gained this ability? Why is not his engine in ruins? Why this regular motion? Why this even play of every part? Why is it that from year to year his engine works like a charm, while others of like construction are broken and disabled? O here is the secret! he is constantly watching and examining; and by this close examination he has attained to such a thorough knowledge of each part, he knows so well the place and power of each part of the engine, that he detects an irregular motion or sound so quickly that accidents and disasters are anticipated and prevented. Thus he saves much trouble, danger and expense, while the careless, inattentive workman is already immersed in ruinous expense, or deposed from merited blame, or mutilated by unexpected accident, if accident it may be called. He who would govern his heart, has a far more complicated machine to manage than the engineer. He has more fatal accidents and greater dangers to avoid. He has greater interests at stake than a train of cars with living freight; and far more study is necessary to understand the deep moving of the heart, its secret springs of motive and desire, its practical daily workings, and to follow these emotions to their cause, than to understand any human contrivance. A machine may soon be perfectly understood; but the most experienced Christian has still new discoveries to make in self-knowledge. The more closely one investigates the state and condition of his heart, the more power has he to pursue this investigation. This self-examination of one’s heart empowers and disciplines the mind, and fortifies it against evil, and enlightens the understanding, as to what is needed to strengthen that which is good, and how to weaken and exterminate evil. O let us keep the heart. J. CLARKE. THE TRANSGRESSOR'S FATE:
By M. Hull
OR A SHORT ARGUMENT ON THE FIRST AND SECOND DEATHS.
Evidences of mortality—Death and effect—An inconsistent position—Cause of death—Transgression in the garden—Trial—Penalty—Nature of the penalty—Death of Adam not spiritual—Man a unit, and as such dies. WE do not need Bibles to teach us that we are dying creatures. The lesson of mortality is taught everywhere. Our ears are daily saluted with the bells of death. Almost every day we are called upon to follow some of our fellow-mortals to the cemetery; to see them entombed in the silent walls of the grave. The green turf which grows over our sleeping friends, teaches us that they are “but dust and ashes.” In every countenance we read the sad tale of mortality. Every fading leaf that falls from the bower, teaches us that we must wither and fall. Every rivulet that courses its way towards the boundless deep, speaks to us in thunder tones, and says “Return, ye children of men;” “Dust thou art, and unto dust shalt thou return.” Every fever that searches this frame, every pain that racks this constitution, teaches me that I, too, must die. Death has “reigned from Adam to Moses,” and from Moses until now, irrespective of person, or character. The “infant of days” shares the same fate of the one who has lived his three-score years and ten. The saint and sinner, servant of God and servant of the Devil, fall under the same stroke and lie side by side in the same grave-yard. Why is this? Death is an effect. Is it possible to have such an effect without a cause? I think not. Vain and speculative notions have been adduced upon this as well as other points. To show one out of the many inconsistent positions on this subject, let us suppose that you, dear reader, have a lovely infant whose smiles and prattlings absorb your attention and interest; but disease begins to prey upon it; you send for a physician, who does all he can to save your child; but finding that no remedy can reach its case, he informs you that his skill is baffled; your child must die. You watch it as it lies upon its couch from night till morning, and from morning till night again. As it shrieks with pain, you feel as though your own heartstrings would break. Thus you watch it from day to day, and week to week, until its voice is hushed in death. After its sufferings are over, and you hear its voice no more, you ask, Why is this? I loved my child, and fain would have kept it with me. Why did it suffer so? Why was it taken from me? You at once resolve to send for a minister and have him preach a funeral discourse; perhaps he will make all plain. The minister comes and commences his discourse by saying,
“God moves in a mysterious way,
His wonders to perform;
He plants his footsteps in the sea,
And rides upon the storm.” He will then tell you that you are a great sinner (which perhaps is true) and God in his providence has caused your child to suffer and die on account of your sins. Perhaps one-half of the congregation, not being Bible readers, will think he has quoted it from the Bible. And you, not knowing that the Bible says, [Eze. xviii, 20], “The soul that sinneth it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him,” are prepared to believe what your minister has told you. Although you may acknowledge that you are a great sinner, you are led to ask, “Is it just for God to punish my innocent child for my personal offences? Why not let me suffer for my sins, and let my child, who never has sinned, escape?” You again ask, “Does the Bible teach that doctrine? Does the God of the Bible punish the innocent for the guilty? If so, the Bible is priestcraft, and the God of the Bible is a tyrant.” Thus, step by step, you are driven into infidelity by the absurdities preached in almost every pulpit in the land for Bible truth. Death has been pronounced upon all, we all therefore have a personal interest in investigating its cause.198 A proper exposition of the cause of death, will vindicate the character of God, especially from such charges as the position referred to in our illustration would involve. Paul says, “For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.” 1 Cor. xv, 21, 22. Man—ADAM has done some things which has brought death upon all. Death is an effect which as really follows its cause as light comes from the sun, rain from the clouds, or a stream from its fountain. Sin is the cause. Man has sinned and thus brought death upon himself and posterity. A mortal man cannot transmit immortality to his posterity. But we get our physical organization from Adam, and Adam was mortal, therefore we can but be mortal. In Rom. v, 12-21 Paul makes this matter plain: “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned [in whom all have sinned see margin]: for until the law sin was in the world; but sin is not imputed when there is no law. “Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. But not as the offence, so also is the free gift: for if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. Therefore, as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. Moreover, the law entered that the offence might abound. But where sin abounded, grace did much more abound: that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life through Jesus Christ our Lord.” It is Adam's sin that has entailed mortality upon us. That which is mortal must die, or pass through a change equivalent thereto. We are mortal, therefore we must die or be changed. Sin is the transgression of the law. 1 John iii, 4. The wages of sin is death. Rom. vi, 23. In Gen. ii, 16, 17, God gives man a law, the transgression of which must result in death. The law says, “Of every tree of the garden thou mayest freely eat, but of the tree of the knowledge of good and evil thou shalt not eat of it, for in the day that thou eatest thereof thou shalt surely die.” The law was very plain, and the penalty positive; yet man transgresses. Gen. iii, 6. “And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her: and he did eat.” The man and woman have both transgressed, notwithstanding the commandment was so positive that they could not misunderstand it. The trial must ensue. The Judge summons no witnesses but the guilty pair. Their own confession is enough to develop their guilt. “And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. . . . And the woman said, The serpent beguiled me, and I did eat.” Gen. iii, 12, 13. The Judge proceeds to pronounce the penalty which terminates with the sentence, “to dust thou shalt return.” Verse 19. According to the testimony presented, man, by his transgression, involved his posterity in death. This debt must be paid. There is no if, and, or proviso in the matter. The fiat has gone forth from the one who is God and changeth not, “To dust shalt thou return.” But every inquiring mind asks, What is the nature of the death we die in consequence of Adam's transgression? I know of but three positions that can be taken upon this subject, which are as follows:- A spiritual death only. This is the position advocated by Universalists.
- A three-fold death. This is denominated the orthodox position.
- A temporal, or corporeal, death. This, I think, is the Bible view.
To one or the other of the above positions all must come. Those who take the position that spiritual death is the penalty of the Adamic transgression, urge that man must die within twenty-four hours of the time he transgresses. He did not die a literal death in that day; therefore the death threatened must be spiritual. Very well. If it is spiritual it is not literal. But we die a literal or physical death. Why is this? Will those who deny that a literal death is the penalty of the Adamic law, undertake to account for it outside of Adam's transgression? Let us now follow Adam to the garden after he has transgressed, and hear him congratulate the position which is the result of his transgression according to the spiritual-death theory. I apprehend that I see him stepping around with his arms folded upon his breast, and soliloquizing with himself thus: “Well, I have transgressed the law, and paid the penalty. I am a dead man—spiritually dead. I am in a better condition than I was before I died. My eyes are now open so that I know good and evil. Before I transgressed I only knew good. My position is certainly incomparably better than it was before I transgressed.” But while he is congratulating his present position, God calls to him and says, “Where art thou?” Now they proceed to trial. God does not proceed as with one who had broken the law and paid the penalty (as would have been the case if Adam had died a spiritual death previous to that time), but as with a living, guilty criminal. “Because thou hast done this, . . . to dust shalt thou return.” If Adam died a spiritual death he lost a spiritual life (as death is the loss of life); but it cannot be proved that he had a spiritual life to lose. Therefore it cannot be proved that he died a spiritual death. Those who say that a spiritual death is the penalty inflicted for Adam's transgression, define it to be loss of all desire to do good, under the dominion of sin, &c. Buck says, “Spiritual death is that awful state of ignorance, insensibility and disobedience, which mankind are in by nature; and which excludes them from the favor and enjoyment of God.” Theological Dictionary. If spiritual death is a loss of all desire to do good, it follows that Adam died a spiritual death before he transgressed; for he certainly lost the desire to obey God before he gave the consent of his mind to disobey him. This being true, eating of the forbidden fruit is the result of his having died a spiritual death. This reverses the order and makes a cause of the effect. But if spiritual death is disobedience, as Buck says, then Adam transgressed while in the act of dying. But if it is being under the dominion of sin, then the crime and penalty are amalgamated. The above are not the worst inconsistencies in the theory which we are examining. To be spiritually dead is to be unconverted. To be spiritually alive is to be converted. According to the spiritual-death theory God made use of means to keep Adam from becoming spiritually alive after he had died a spiritual death. Gen. iii, 22-24: “And the Lord God said, Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever: therefore the Lord God sent him forth from the garden of Eden, to till the ground, from whence he was taken. So he drove out the man: and he placed at the east of the garden of Eden cherubim, and a flaming sword which turned every way, to keep the way of the tree of life.” But, says the objector, the text says, In the day thou eatest thereof thou shalt surely die. That is true; but still there is no difficulty in understanding the text. At least the difficulty is not sufficient to justify us in inventing a spiritual-death theory. The margin says, “In the day thou eatest thereof, DYING thou shalt die.” Dr. Clarke says, “Thou shalt become mortal, and shalt continue in a dying state till thou die. This we find literally accomplished. Every moment of man's life may be considered as an act of dying until soul and body are separated. Other meanings have been given to this passage, but they are in general either fanciful or incorrect.” Com. on Gen. ii, 16. The ostensible meaning of the passage is this: In the day thou eatest thereof thou shalt become mortal, subject to death, a dying creature; shalt enter upon a state which shall terminate in death. CONFERENCE AT KIRKVILLE, N. Y.
By Roswell F. Cottrell
As no one, to my knowledge, has written a report of this meeting, it may be my duty, though late, to say a few words about it. There were a goodly number present from different parts of the State, and love and unity was manifest throughout. On Sabbath afternoon we had a social meeting, after a discourse at half-past one, and truly it was a season of refreshing. The time was well occupied by short testimonies from brethren and sisters, sometimes a number, and at one time no less than four rising at the same moment. The young churches at Kirkville and Pompey Hill were nearly all present, and seemed established in the truth. It was remarked by Bro. Loughborough that the truth when heartily embraced has power to hold its converts. And I trust it will prove true in regard to these little churches. Our faith stands not in the wisdom of men, but in the power of God; and those who embrace it in the love of it, need fear no opposers, for they know why they have believed. In taking their stand they know that they have chosen the plain and positive testimonies of the word of God in contrast to the word of men, and they have nothing for which to go back; but the same motive that moved them out is strong enough to hold them. The business report will show what was done concerning labor with the tent for next summer. Great unanimity characterized the meeting, and all seemed to have the spirit of labor to send out the truth to those who have ears to hear. R. F. C. Progress at Parma and Somerset
By R. F. C.
BRO. SMITH: The truth is still gaining ground in the vicinities of our tent meetings at Parma and Somerset. Some have recently commenced keeping the Sabbath in both vicinities. Last Sabbath and first day Bro. Loughborough preached at Parma. The weather was unfavorable, but it was evident that some are deeply interested. Last evening (eve of fourth-day) he had a meeting at Olcott, and some of our friends came from Somerset, eight miles, to hear. I hope they will soon follow their convictions and obey the truth. R. F. C. THE four great personages who occupy the most conspicuous places in the world's history, were Alexander, Hannibal, Caesar, and Bonaparte. Alexander, after having climbed the dizzy heights of his ambition, and with his temples bound with chaplets dipped in the blood of countless thousands, looked down upon a conquered world, and sighed that there were no more worlds for him to conquer—set a city on fire, and died in a scene of debauch. Hannibal, after having, to the astonishment and consternation of Rome, passed the Alps, and having put to flight the armies of the mistress of the world, and stripped three bushels of golden rings from the fingers of her slaughtered knights, and made her foundations quake, fled from his country, being hated by those who once exultingly united his name to that of their god, and called him Hanni Baal, and died at last, by poison administered by his own hand, unlamented and unwept, in a foreign land. Caesar, after having conquered eight hundred cities, and dyeing his garments in the blood of one million of his foes, after having pursued to death the only rival he had on earth, was miserably assassinated by those whom he considered his nearest friends, and in that very place the attainment of which had been his greatest ambition. Bonaparte, whose mandates kings and popes obeyed, after having filled the earth with terror of his name, after having deluged Europe with tears and blood, and the world with sackcloth, closed his days in lonely banishment, almost literally exiled from the world, yet where he could sometimes see his country's banner waving o'er the deep, but which could not bring him aid. THE LOVE OF GOD.
By R. C. F.
I NEVER had such striking views of God's infinite love as I have had of late. O his condescension and pity towards the poor fallen race of man, seem so unspeakably great. Only think of the vastness of God's creation! This planet we inhabit is but an atom weighed in the balance of the universe, yet the Lord Jehovah looks down from the height of glory upon us, and with yearning pity for the works of his hands, waits to manifest his love in our hearts. O the forbearance and longsuffering of God! O what tender compassion dwells in the bosom of the Saviour! How many years we have barred the door of our hearts against him! How oft we have shut our ears against his pleadings, and listened with willing hearts to the whispers of pride, self-love and ambition, and cherished those scorpions in our bosoms till our tender Friend was grieved away. O it was not till we had cast these from our embrace, that we found a welcome for the meek and lowly One, the "Man of sorrows." But when we had given him a place in our hearts how true and precious a friend we found Him to be. How compassionate He is to our weakness. "Like as a father pitieth his children, so the Lord pitieth199 them that fear him." O how tenderly he soothes our sorrows! And when we trust ourselves perfectly to his loving guidance, how tenderly he bears us over the rough places that seem almost impassable, and the pitfalls into which our weary feet seem almost ready to slide. O where shall we find such a friend as Jesus? Our earthly friends love us it is true, but he loves us infinitely more. They sympathize with our griefs, and we with theirs; but the Saviour needs not our love, yet he loves us with a depth and tenderness inconceivable. Our earthly friends may die and leave us, they may be absent from us, or circumstances may render them powerless to aid us in time of need, but Jesus is a friend that never fails us. His love never grows cold. His constancy never wavers. He is always at hand when we need his aid; in our hours of trouble we can always flee to his sheltering arms. "Come unto me" he says, "all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn of me, for I am meek and lowly in heart." O let us wear the yoke of Christ! Yield like little children to his loving guidance, and we shall surely "find rest to our souls." We shall realize in its fullest sense, that "wisdom's ways are ways of pleasantness, and all her paths are peace." God will give us to drink of the fountain of infinite love, and grant us a foretaste of the joys that await us in his everlasting kingdom. O precious Friend! never to be prized enough. How sweet to rest helplessly in thy love! How great a privilege to trust in the strength of Omnipotence! We are weak and ignorant and unworthy, and can do nothing of ourselves; but Jesus is everything we need, and he does everything for us. He is our wisdom and righteousness, sanctification and redemption. Let us trust him, then, for perfect freedom from sin, and let us prove what is that good and acceptable and perfect will of God; that we may be found not having our own righteousness, but the righteousness which is of God by faith, and be counted worthy to escape those things that are coming to pass, and to stand before the Son of man. BEHOLD, behold, the Lamb of God;
On the cross, on the cross;
For us he shed his precious blood;
On the cross;
O hear his all important cry,
Eloi Lami Sabachthani,
Draw near and see your Saviour die,
On the cross, on the cross. Behold his arms extended wide;
On the cross, on the cross;
Behold his bleeding hands and side,
On the cross;
The sun withholds his rays of light,
The heavens are clothed in shades of night,
While Jesus doth with demons fight:
On the cross, on the cross. Come sinners, see him lifted up,
On the cross, on the cross;
For you he drinks the bitter cup,
On the cross,
The rocks do rend, the mountains quake,
While Christ his sacrifice doth make,
While Jesus suffers for our sake,
On the cross, on the cross. And now the mighty deed is done,
On the cross, on the cross;
The battle's fought, the victory's won,
On the cross;
To heaven he turns his languid eyes,
'Tis finished! now the conqueror cries,
Then bows his sacred head and dies,
On the cross, on the cross. Where'er I go, I'll tell the story,
Of the cross, of the cross;
In nothing else my soul shall glory,
Save the cross;
Yea; this my constant theme shall be,
Through time and in eternity,
That Jesus tasted death for me,
On the cross, on the cross. Let every mourner rise and cling,
To the cross, to the cross;
Let every Christian come and sing,
Round the cross;
There let the preacher take his stand,
And with his Bible in his hand,
Declare the triumphs through the land,
Of the cross, of the cross. Let every waiting pilgrim run,
For a crown, for a crown;
The Lord in glory soon will come,
With a crown;
O! then the waiting saints shall be,
Enrobed in immortality,
The King in beauty we shall see,
On his throne, on his throne. Invitation to Preaching Brethren
By Isaac D. Van Horn
BRO. SMITH: At the request of a few of like precious faith, I would say a few words in their behalf by way of invitation. There are but four of us, Bro. J. G. Satterlee, Bro. and sister Vancil (who live five miles from here), and myself, that are striving to keep all the commandments of God. There are others in the county, but they are from ten to fifteen miles from here, and are so scattered that they have had but few meetings. We have met together two Sabbaths, and have felt that we were blest in so doing. We are not discouraged, but are all young in the cause, and feel as though we would like to learn more of the blessed truths of the word of God. We think the way is open so that others would come in to hear, and a little band be formed here that would walk in the way of truth. Therefore we would invite some one of the preaching brethren to come over and help us. Perhaps Bro. Ingraham would feel it duty to come down into Peoria Co. again. If any of the brethren should come we will see that they are well cared for, their expenses paid, &c. They could find us by inquiring their way to the Mt. Hawley P. O., Peoria Co., Ills. Bro. Satterlee lives about a hundred rods from it. We feel to praise the Lord for what he has done for us in the past, and we are still willing to trust him for his grace. We ever want to be found faithful, doing the will of the Lord from the heart. We feel that this is a glorious cause in which we are engaged, and that it requires all our energies to keep pace with the work of the third angel. One thought of the limited time we have to prepare for the coming of the Son of man, should inspire us with renewed energy to work while it is called to-day, for the night cometh when no man can work. Yours in love of the truth.
I. D. VAN HORN.
Mt. Hawley, Ills. Conversion to the Advent Truth
By A. R. Smith
DEAR BRETHREN AND SISTERS: It is now nearly two years since I sought and found pardon for my sins, and received a clear and bright evidence of my acceptance with God. I then united with the Methodist church, and remained in the same until about three months ago. At that time I became convinced of the truth of the Advent doctrine, and immediately decided that I would rather suffer persecution with the people of God, than enjoy the pleasures of sin for a season. I commenced keeping the Sabbath at once. It appeared to me that I had no time to lose, but that I must act immediately, and not grieve the Holy Spirit by procrastination. In a short time our Methodist preacher came around. I sought information from him, but could get none. He said he had reasons for keeping Sunday, but he did not give them. He said if I knew anything about the prophecies, I knew more than he did. He believed they were mysteries. The next Sunday he saw fit to remove my name from the class book for Sunday-breaking. I am now a member of the Advent church, and a firm believer in the doctrine so far as I understand it. I do desire to do what little good I may in my Master’s name; to improve my one talent, that the Lord may have his own with usury. Above all I desire to overcome my own sins, and become wholly consecrated to God. When I consider my own weakness and sinfulness, and my proneness to wander from my heavenly Father, and to violate some parts of his holy law, it seems as though perfect holiness is something almost beyond my reach. Then again my own experience, as well as the Bible, tells me that God’s grace is sufficient for me if I only place my trust in him and struggle and press on. O that I may be enabled to overcome, and be a partaker of the joys which are promised the faithful, and be numbered among God’s people in the better land, where temptations and trials will be no more. Your sister in Christ,
A. R. SMITH.
Franklin, Iowa. Exhortation to Stand Firm
By D. F. Shireman
Bro. Smith: I would say to the brethren and sisters scattered abroad that we are trying to keep the commandments of God and the faith of our Lord and Saviour. We feel that we are living in solemn times. The way is opening for the message to go with power. Dear brethren and sisters, we can see by the cheering letters in the Review that those who are keeping the commandments of God are becoming consecrated to this glorious cause. Let us seek earnestly for a deeper work of grace in our hearts, so that we may be able to stand with the remnant on the sea of glass. We are living in perilous times. The adversary is doing all he can to keep us in a lukewarm state. Let us wake up and put on the whole armor of God, so that we may be able to stand against the wiles of Satan. Dear brethren, soon Jesus will come. We know this. We are not in the dark. Although this may not agree with the popular opinion of the day, it agrees with the word of God; for the apostle Paul says in 1 Thess. v, 4, 5, “But ye brethren are not in darkness that that day should overtake you as a thief. Ye are all the children of the light, and the children of the day. We are not of the night, nor of darkness.” And the reason we are not in the dark is, our heavenly Father has given us signs so that we may know when his coming is near. And our Saviour’s words, recorded by Luke, when he spoke about the great signs, are, “When these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.” Now dear brethren and sisters, we know that these things have begun to come to pass. We know that our redemption draweth nigh. O what a glorious thought! It makes my heart rejoice while I am writing. If we live faithful, you and I, with all the people of God, shall soon meet where parting will be no more in that beautiful city. Yours in hope of eternal life,
D. F. SHIREMAN.
West Union, Fayette Co. Iowa.