Earlier text: MEETINGS IN OHIOTHEOLOGICAL BLINDNESS.
By James White
Should an asylum be instituted for the cure of this disorder, we think its "catalogue" might easily be made to outweigh that of any existing institution. It is hardly possible to take up a religious book or paper without having the conviction pressed upon us that it is a disease, not only very prevalent, but increasing in malignity. In the Ladies' Repository for the present month is an article headed "Immortality—Inferences," being a Baccalaureate discourse by E. Thomson, D. D., LL. D. He says, "In Genesis the mode in which man was created is given. The body was first formed of the dust of the ground. The soul had a different origin. God breathed into the nostrils of the human body, and man became a living soul. The character and relations of this soul are worthy of its origin. It is the image of God invested with dominion of the earth." A still greater blindness to the use and import of the language of the Bible is manifested in speaking of the words of our Saviour to the Sadducees. He remarks: "In Genesis we learn that Abraham, after he had given up the ghost, was gathered to his fathers. This does not mean burial, for he was interred remote from the graves of his ancestors—it means admission to the general assembly of the blessed, in speaking of whose chief God had said to Moses, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'—a sentence which our Saviour quotes to prove the separate existence of spirits." Our Saviour in quoting the passage expressly declares the purpose of its use as follows, according to the different evangelists: "But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham," &c. Matt. xxii, 31, 32. "And as touching the dead that they rise, have ye not read," &c. Mark xii, 26. "Now that the dead are raised even Moses showed at the bush," &c. Luke xx, 37. If Bibles were under ban, greater ignorance of scripture than the above manifests, could not be expected. In another place the "D. D., LL. D." remarks: "Our Saviour said, 'He that liveth and believeth in me shall never die;' but faith does not preserve us from natural death; it must therefore insure uninterrupted life to somewhat different from the body." "Our Saviour says of the righteous, 'Because I live ye shall live also.' Here the ground of the saint's immortality is his relation to Christ, and its measure the eternity of Christ." But the author goes on next to speak of the like duration of the wicked, who appear, by some unknown process, to have "uninterrupted life" insured to them without faith, and have also immortality without any such relation to Christ, its measure being the same eternity. It has been charged upon this doctrine, on both sides, that it is merely theoretical and not practical. But our author repels the charge by giving it a practical turn. To this we call particular attention. His first inference is as follows: "1. This doctrine gives us exalted views of our fellow-men." Yes, it was first preached for this very purpose, for allegiance to the Creator was thrown off to insure the exaltation of the creature. And thus it was said, "Ye shall not surely die. . . . Ye shall be as gods." This was its origin: its tendency is most clearly seen in the teachings of modern Spiritualists, who, in connection with the churches, are (as Bro. Cottrell would say) running daily trains on the same old track. One would think, to read some of their publications, that humility was the meanest trait that man could show. Yes, this doctrine gives us exalted views of man. Paul said that in the perils of the last days men would be high-minded. 2 Tim. iii. His exhortation is, "Be not high-minded." It is becoming daily more evident, that to produce humility, and stop the progress of this idolatrous system of man-worship, we must "tear up the track" by preaching no immortality out of Christ. "The wages of sin is death." "The soul that sinneth it shall die." J. H. W. A Short Tour among the Saints.
By R. F. C.
BRO. SMITH : I left home Oct. 17th, in company with Bro. Ingraham for his former residence in Ulysses, Pa., and on the following Sabbath we met with the church in West Union, N. Y. There are upwards of twenty in this place and vicinity, that have embraced the Sabbath within the past year, under the labors of Bro. Ingraham. After the Sabbath meetings, on the evening of the first day of the week, we had a meeting for the purpose of setting in order the church, and for the breaking of bread. They felt the importance of gospel order, but some trials had existed among them, in their former church organization, which seemed to debar their union, and which, after a severe struggle, were happily removed by confessions, and the object of the meeting accomplished. An overseer and a deacon were chosen with much unanimity, and set apart to their work by the laying on of hands. And, after midnight, in accordance with the apostolic example at Troas, we broke bread and enjoyed a heavenly sitting together in Christ Jesus. May the blessing of the Lord abide with the church at West Union, and may the light of truth shine out thence to the surrounding country. The next Third-day we met with the church at Ulysses, and, with the unanimous voice of the church and, we trust, the approval of the Holy Spirit, Bro. Nathan Fuller was set apart to the work of the gospel ministry. There are others in this church that the Lord, we trust, is preparing for the work, and the cause in Pennsylvania will not, I hope, suffer in consequence of the removal of Bro. Ingraham to the West. May the Lord lead them, keep them in the way, and speed on his work through their instrumentality. The church are well united, and seem to be rising together. We enjoyed a precious season with them in attending to the institutions of our blessed Lord. Here I parted with my beloved brother and fellow-laborer, perhaps never more to meet till the kingdom of God shall come. It is my earnest desire to meet him and all the saints of God there, where there will be no more painful partings. On Nov. 3d, I met with a few of the scattered saints at Wheeler, Steuben Co., N. Y. The Lord is reviving and encouraging his people here, and delivering them from the strong influences that have had a tendency to bind them. We enjoyed a refreshing season together. The Lord abide with them and comfort their hearts, not only those that met, but those that did not enjoy the privilege. I am now holding some meetings at Catlin. On5 the Sabbath we had a good meeting with the church. The Lord is with them, and I believe they are rising with the Message. Bro. J. W. Raymond came here with me from Wheeler. The brethren in this vicinity are satisfied, as far as I have learned their minds, that the Lord is leading him out into the field. That the Lord may direct in this matter is my prayer. There seems to be some interest in this place to hear, but whether any will obey is yet to be developed.
R. F. C.
Catlin Center, N. Y., Nov. 8th, 1858. We may make an application to ourselves of the anecdote related of father Scott of Kentucky, when some one asked him why he continued to preach when he had converted but one soul in twenty years. "Have I converted one?" said he. "Yes," replied the other. "Then," said the good man, "here's for twenty years more; I may convert two." We have abundant evidence that the REVIEW during the past six months has been a messenger of light and truth to many minds; that its messages of comfort have cheered the desponding; and that its testimonies and exhortations have not been without their effect upon those who have read. Then, brethren, here's for another volume; here's for six months more. The REVIEW may be yet a greater blessing to its scattered friends than it has heretofore been. It may still bear light to the blind, hope to the desponding, strength to the weak, and courage to the weary. How many are ready to join heart and hand for such a result? How many are ready to make a cheerful offering of themselves, their substance, and their talents in so good a work? We hear in imagination a prompt response from all over the land. So far, then, good. Let your actions speak accordingly and we ask no more. A. CAMPBELL AND THE LAW.
By H. E. Carver
Bro. Smith : I have lately discovered something in the writings of Alexander Campbell that favors our views of the law of God so much, that I thought I would call your attention to it, as I do not remember ever to have heard it quoted, or seen it mentioned in the Review. I have quoted it to some of my Campbellite neighbors, or Disciples, as they wish to be called, and they do not know what to do with it. It is contained in the debate with Bishop Purcell, part of which debate I heard in Cincinnati twenty-one years ago. The debate was revised and published by joint action of both parties, and of course is correct. On page 182 Campbell commences the comparison of the Protestant rule of faith with the Roman Catholic, the latter of which he calls immoral and goes on to specify. On page 184 he uses this language: "But this immoral law presumes farther yet. It changes the laws of God," &c. Page 185. "But still worse, this immoral law or rule of faith repeals and annuls certain positive divine laws. I have here two catechisms published by authority of the (Catholic) church. They have both expunged the second commandment," &c. Page 193. "License is given to violate in some way or other every precept of the decalogue. The Sabbath as a divine institution is thus set aside," &c. Page 204. "Next to his remarks against marriage . . . I was sorry to hear the gentleman defending 'white lies,' and 'little sins.' When I think of the nature of sin, and the holy and immutable laws of God, against whom it is committed, I see no difference between one sin and another. There may be great and little sins as to their temporal relations and consequences; but when He against whom every sin is committed, and that divine and holy law, which is violated in the least offence, is considered, we must say with the apostle James, 'He that offendeth in one point is guilty of all.' It may be the veriest peccadillo on earth; but in heaven's account one sin would ruin a world, as it has done; for he that keeps the whole law and yet offends in the least point, is guilty of all. He that said, not a jot or tittle of his law should fall to the ground, he that magnified his law and made it honorable, will suffer no person to add to, to subtract from, to change or violate a single point with impunity." Page 214. "What is the second commandment? Answer. Thou shalt not take the name of the Lord thy God in vain. Catholic catechism. Is this the second commandment? It is not. That child is taught falsehood, which is taught thus to learn the decalogue. If the Roman Bishops and Archbishops in Ireland and America, in this our day can thus impose on all the youth in the Roman communion, and thus pervert and annul one of God's commandments, to make way for the worshiping of images, what shall we say of the morality of her rule of faith in this and other matters? . . . What myriads then, through this fraud, must have lived and died in the belief that the second commandment was no part of God's law? It is clearly proved that the pastors have struck out one of God's ten words; which not only in the Old Testament, but in all revelation, are the most emphatically regarded as the synopsis of all religion and morality. They have also made a ninth commandment out of the tenth, and their ninth, in that independent position, becomes identical with the seventh commandment, and makes God use a tautology in the only instrument in the universe that he wrote with his own hand?" Now if any Seventh-day believer can find stronger language than this to express his belief in the immutability of God's holy law as spoken by his own mouth, and written with his own hand, I would like to see it. Our opponents themselves being judges, we are right; therefore let us hold fast to the truth and live up to it. Amen. May the Lord help us, and keep us in the faith of Jesus as well as enable us to be doers of his commandments. Yours for the truth. H. E. CARVER. "BEING DEAD TO THAT."
By George W. Amadon
IN the seventh chapter of Romans, which contains Paul's masterly arguments for the perpetuity of the ten commandments, we find the following declaration: " Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. But now are we delivered from the law, that being dead wherein we were held." Verses 4–6. For the past few years the last clause of this quotation has become a particular favorite with a set of "lawless" interpreters of Bible truth, who take great delight in "wresting" it as they do many other scriptures, to their own destruction. But notwithstanding the clandestine efforts of some to throw obloquy on God's commandments, we still take great satisfaction "in the law of God after the inward man," and rejoice that it "is perfect, converting the soul." And we fully believe that the time is not far distant when those who are found "fighting against God" and the Lamb, whose hearts "are fully set in them to do evil," will find it a "hard thing to kick against the pricks." The argument usually raised from the first part of verse 6, by the enemies of legal restraint is, that Christ by his death, not only made an atonement for the transgressions of law-breakers, but actually annulled, abrogated, abolished and did away the law which denounced all actions that were sinful; which looks about as reasonable as it would for the governor of some State, out of lenity to his prison convicts, to commute their sentence and then break down the "middle walls of partition" which had hitherto confined them to their place of labor, and kept them from going free at large. Those who take this position seem to studiously avoid the marginal reading of verse 6, and would, no doubt, greatly prefer to have the Bible printed without "marginal readings, note or comment." But the fact that the margin of verse 6 reads, "we are delivered from the law, being dead to that wherein we were held." shows that the Editors of the reference Bibles understood it as speaking of the death of the sinner, and not of the law, which exactly agrees with verse 4: "Ye also are become dead to the law by the body of Christ." This is also sustained by the Greek, of which the following is a literal translation: Verse 6. "But now are we freed from the law, having died to that in which we were held." Paul don't say, nor any other New Testament writer, that the Law has died, or been abolished, or anything of the kind. Mark that. In looking at this passage of late we have been led to examine how it is rendered by others who have favored us with different translations of the New Testament; not that we are dissatisfied with it as it reads in the King's version, but "in the multitude of counsellors there is" always "safety." Prov. xxiv, 6. And as but few have the privilege of comparing the Scriptures with other translations, we give a few specimens which are collateral authority to the marginal reading of verse 6 already quoted: Syriac Testament.—"But now are we absolved from the law, and are dead to that which held us in its grasp." Wakefield's Translation.—"But now we have been released by death from that law by which we were holden." Whiting's Translation.—"But now are we separated from the law, being dead to that by which we were held." Macknight's Translation.—"But now, having died with Christ, we are released from the law, by which we were held in bondage." Wesley's Translation.—"But now are we freed from the law, being dead unto that whereby we were held." Sawyer's Translation.—"But now are we released from the law by which we were held, having died." Rheimish Testament.—"But now are we loosed from the law of death wherein we were detained." These above versions seem all-sufficient to substantiate the marginal note already spoken of, and make a sort of seven-fold argument which we think cannot be invalidated. But if any still seem to be "contentious," we would, in closing, briefly call their attention to verses 7, 9, 12, 14, and 20 of this same chapter. Now any one who has the least atom of spiritual discernment will readily see that Paul speaks in all these verses of the same law (live laws: not dead ones) which is referred to in verse 6. And what does he say? Does he speak like one talking of an abrogated code, or "things that have passed away?" Hear his weighty and powerful reasoning while he speaks the truth before God and lies not. Verse 7. "Is the law sin? God forbid! For I had not known sin but by the law." He seems perfectly astonished at such preposterous ideas as are continually being reiterated in these days of evil inventions. The law sin! Why, God forbid, says he. If it had not been for the law I never should have known what a wicked Pharisee I was. He acknowledges in the most emphatic manner his carnality before he became subject to the law of God. Verse 9. "For I was alive without the law once; but when the commandment came, sin revived, and I died." Is this the dialect of one who talks of dead or abolished precepts? Far from it. It was Paul who died and not the law. But when did the commandment come to Paul, and how? When he was on that wicked journey to Damascus with letters of authority from the Rabbis to apprehend and kill poor christians; and this was some years after Christ's death when the law deceased, as men tell us now-a-days. We should judge however, from the effect these commandments had on Paul that they were not wholly dead yet, for when the commandment came it caused in him such perturbation that he neither saw, ate nor drank for the space of three days. Verse 12. "Wherefore, the law is holy, and the commandment holy, just and good." Is Paul here lauding a dead law which has served its time and passed among the things that were? We know not. The Spirit of God which attends live laws: not dead ones, brought the prohibition home to his heart, and Paul saw that he had been breaking some of the ten commandments, in his wicked course, which made him a sinner; for sin, says a brother Apostle, is the transgression of the law. And in grateful view of the good work it had wrought for him he exclaimed, "The law is holy, just and good." Verses 14 and 20. "We know that the law is spiritual," and "I delight in the law of God after the inward man." This don't sound much like those who talk of dead or obsolete laws. Men in these times say, (or rather one man has said,) "That the ten commandments are a miserable, rickety, thunder and lightning old law: that they are dead and buried, and don't deserve a grave-stone." This is the language of those who are united with the "little horn" and the Devil against God's celebrated law and the message of the third angel. They speak of it as a relic of Judaism, and a curse to man, and bitterly anathematize those who are trying to raise up the foundations of many generations. But God is on the side of truth, and it, of itself, is mighty and will surely prevail. But what a fearful account will some hireling shepherds have to settle when the Lord comes to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their HARD SPEECHES which ungodly sinners have spoken against him." Then let those who are making void God's law rage on, foaming out their own shame, for they are sensual, not having the Spirit. But let us, dear brethren, keep ourselves in the love of God, and this is the love of God that we keep his commandments, looking for the mercy of our Lord Jesus Christ unto eternal life; and in God mightily contend for the faith once delivered to the saints. Know thyself, is one of the greatest maxims given by inspiration, and one of the most useful and comprehensive precepts in the whole moral system. The ancients held this maxim in great veneration, and esteemed the duty of self-examination as necessary to it. And why this excellent precept should not be held in as high esteem by professed christians in these last days of peril, as it was by the heathen, is hard to be conceived. Human nature is the same now as it was then; the heart is as deceitful, and as desperately wicked; the necessity of watching, knowing, and keeping it, the same. And we have a much greater assurance that this precept is divine than the heathens had: they supposed it came down from heaven, we know it did. What they conjectured in this instance, we are sure of; for this sacred truth is dictated to us in a manifold light, and explained to us in various views by the Holy Spirit, in that revelation which God hath been pleased to give us as our guide to duty and happiness, and by which, as in a glass, we may survey ourselves, and know what manner of persons we are. To know ourselves, leads to many important inquiries, and acquaints us with the various relations in which we stand to our fellow-creatures and God, and the several duties that result from those relations. It also shows us what we are, and do, and ought to do, and be, in order to our living comfortably and usefully here, and happily hereafter. It is evident that self-knowledge requires us to deal plainly with ourselves. For it is a momentous and very important subject, and every way calculated to benefit the individuals who apply themselves to form an acquaintance with the human mind. In order to do this its various powers and operations must be narrowly inspected; all its secret bendings and doublings displayed. Otherwise our self-acquaintance will be but very partial and defective; and the heart after all will deceive us. It is also an interesting subject, for it is home business, and we usually are the most interested in our own prosperity, especially if anything is likely to accrue from it, that will increase our wealth. Wealth is the eager pursuit of all generally. Now if we will but seek to know our own hearts we shall obtain wealth of a firmer and more durable texture than gold or silver. And the result will be a happy one, as well as pleasing and interesting; for we shall be likely to discover our poverty, and begin to seek for the gold tried in the fire, that we may be rich, and white raiment that we may be clothed, and that the shame of our nakedness do not appear. It may have a tendency to enable us to get the beam out of our own eyes, before we attempt to pluck the mote out of our neighbor's. If we would know ourselves we must bring ourselves to judgment, and be our own judge; and it is no easy matter for us to pass judgment on ourselves, to condemn our own darling iniquities, our own heart. Did I say our own heart? If we are in any degree indulging the carnal mind, our hearts condemn us already; and God who is greater than our hearts, knoweth all things. Therefore we should resort to him for instruction in humble, earnest prayer, and supplicate his assistance in so arduous and important an undertaking as self-examination. I am well aware that there will be many near and dear friends, so considered by us, to part with; some right eyes probably to pluck out; some right hands and feet to cut off, which make the whole head sick, and the whole heart faint. And it is our duty thus to do; for we are not only doing up work for time, but for eternity. And is it not better for us to judge ourselves, to know of what manner of spirit we are, than postpone it to the general assize, the great judgment of God, where the secrets of every heart will be manifest? Is it not best to know the worst of our condition while we have the opportunity to seek for pardon, and grace freely offered us? We must expect to make a sacrifice, perhaps it will be a great one, of our much loved sins, if we would obtain a perfect knowledge of the heart. If we find ourselves guilty in heart-examination, we must as willingly and cheerfully pronounce the sentence of death on ourselves, as we would on our bitterest enemy, acting from a carnal mind. For our sins are our greatest enemies. On every part they seize, but rage the most within our own bosom, and wrangle with every good principle. It is to sacrifice these sins that we are admonished to "keep thy heart with all diligence." Prov. iv, 23. Prove your own selves, &c. Let a man examine himself. 1 Cor. xi, 28. Wherewithal shall a young man cleanse his way? By taking heed thereto according to thy word. Ps. cxix, 9. Let us strive to do this, then shall we have a better acquaintance with our own heart, and our conversation will be more as it becomes the gospel of Christ. As it was in the Days of Noah,
By Francis Gould
"So shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all." The above declaration is a sad comment upon all those who reject truth. And the doom of the antediluvian race should be a solemn and impressive warning to the present generation. It appears that eating and drinking were among the chief sins that constituted the downfall of the human family before the flood. But what says the Saviour? "Even thus shall it be in the day when the Son of man is revealed." "They were eating and drinking." This is strikingly fulfilled at the present day. I refer to temperance levees, donation parties, Sunday School celebrations, oyster suppers, and other revelings and banquetings which invoke the displeasure of the Most High. In these so-called festivals which are called forth to commemorate some great moral development, or religious achievement, the different sectarian bodies act a conspicuous part. In view of this fact before us, who cannot see the fulfillment of prophecy? Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Noah warned the people faithfully, both by preaching and practice, one hundred and twenty years. God has sent forth three angels with their respective messages, to warn the present generation of what is soon coming on the earth; but the multitude are eating and drinking, crying peace and safety, and shall not escape, for sudden destruction cometh upon them. The prophet Isaiah brings to view a class of people that were to be eating and drinking: they would stretch forth their hands and make long prayers; but God would not hear them. "Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. And when ye spread forth your hands, I will hide mine eyes from you; yea, when ye make many prayers I will not hear. Your hands are full of blood. Wash ye, make you clean; put away the evil of your doings from before mine eyes; cease to do evil, learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow." Isa. i, 14, 19. Again, in contrast the Prophet brings to view the remnant church. They would not be eating and drinking, as spoken of in the text; but living out the Commandments of God and the Faith of Jesus. "Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked that thou cover him; and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the Lord shall be thy rere-ward." Isa. lviii, 6-8. Verse 13 also brings to view the sacredness of the holy Sabbath, and the reward of keeping it. The apostle Paul designates those who make a god of this world as enemies of the cross of Christ. "Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. For many walk of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things." Phil. iii, 17-19. My prayer is that the remnant may stand clear from those who are eating and drinking, that they may escape the things that are coming on the earth, and stand before the Son of man without spot and blameless.
FRANCIS GOULD. Brookfield, Vt., Nov. 7th, 1858. "Then they that feared the Lord spake often one to another."
BRO. SMITH : Should I write you some of the conflicting thoughts and feelings that at times fill my heart and mind, it may be of no benefit. Yet a leaf from the hidden heart may give some knowledge of the book of life. At one time I love the commandments engraven on stone by the Holy One. I see that they are consistent with themselves, with our natures, with the other parts of the word of God, and with the character of God himself. And at such times I feel to rejoice in the law of God, and desire that it be not only my meditation day and night, but my practice, too. At other times I feel emotions unworthy of a christian. And when such feelings exist, can the meekness, mildness, sweetness and amiability of the Saviour be manifested? But I know that the slight expression I may make at such a time will probably produce the same emotions in the person with whom I converse, if I judge from results. This is the wrong. It seems like death to give up my stubborn will; to suffer evil imputations when I am scarcely to be blamed; to give up my tastes and conveniences to what seems to be others' freaks. O, what is it to be dead to the world with its affections and lusts? We are, have beings, personalities, entities. What is it to have Christ formed within us the hope of glory? What is it to have all our words and actions what they would be if Christ's Spirit inhabited these identical bodies? We are told that love is the fulfilling of the law. O that intelligent love might take full possession of my heart. I know that the hearts of men are in his hands, as are the rivers of water, and he turneth them whithersoever he will. O that he would turn mine to keep his commandments. He disposes the hearts of men toward each other. O that he would dispose mine to hear others' burdens, and cast my own on Christ. I feel that I am spiritually sick, nigh unto death, and7 there is no human power that can help me. I want the great Physician. My knowledge of my sickness and its cure is of no more value, if I be not cured, than was the knowledge of the brazen serpent to the bitten Israelite who did not look upon it. I feel that I must be holy in thought and word, or I disgrace my profession, disgrace the truth. O, is there power in the atoning blood of Christ to cleanse from sin here on earth! Must we always bear about with us the body of this death? O God, thou hast given us a pattern, one who pleased not himself, but became of no reputation, a man of sorrows and acquainted with grief, who bore our sins and weaknesses. O mighty Saviour! help us to get a just view of thy character and perfections, and admire thee until we are assimilated to thee in character and being, till the world behold not us, but thy likeness. O be pleased in mercy to grant thy strength in time of temptation. We are beggars, pleading our own poverty, thy willingness, and the honor of thy great name. Let us have thy truth, thy law that thou didst keep, and thyself. Ganges, Mich., Nov. 9th, 1858, PATIENTLY WAITING.
By Cornelia Rice
Jesus of Nazareth, when wilt thou come?
When wilt thou, when wilt thou, gather us home?
Now we are scattered, and tempted, and tried;
When wilt thou come, O thou once Crucified? Now we are waiting and watching to see
The King in his beauty. O when shall it be?
Now we are waiting with patience and hope,
While earth with iniquity filleth her cup. Now we are waiting man's dragon-like wrath,
When he shall sentence the remnant to death;
The mutterings of vengeance we a'ready hear;
Falling distinct on the listening ear. It speaks of the day of redemption at hand,
When on Mount Zion the remnant shall stand
With the mark of the beast from their foreheads erased,
Where the seal of Jehovah in glory is placed. Now we are waiting the day of his wrath,
We know that it lies in the conqueror's path;
Now we are waiting the triumph to come;
We wait for the angels to gather us home. Patiently waiting, is all we can say,
Patiently waiting to hail the bright day;
Keeping our souls, while in patience we wait,
To see the fair city and enter its gate. ELDAD INMAN
By Eldad Inman
Bro. Smith: I feel a deep interest in the truths advocated through the Review, especially those that point out our duty to God, to our fellow-men and ourselves, and show the condition of the church in her fallen state, and the necessity of the people of the Lord coming out of her that they be not partakers of her plagues. I rejoice to hear that the cause of truth is rising notwithstanding the powerful opposition it meets. I believe it will triumph over error, and he that heeds it will overcome and stand on the sea of glass with the Lamb. We are striving to keep all the commandments of God and the Faith of Jesus, and heed the counsel of the faithful and true Witness, to buy the tried gold, white raiment, and eye-salve. The Lord blesses us in our feeble efforts to do his will, for which I praise his holy name. I can say with the rest of the brethren and sisters, we meet with great opposition here from professed christians. They go so far as to call us infidels, scoffers and materialists, because we take the Bible as it reads, and believe in a material God, a material heaven, and that material saints will dwell with him there. Christ says, Blessed are ye when men shall revile and persecute you, and say all manner of evil against you falsely for my sake; rejoice and be exceeding glad, for great is your reward in heaven. Brethren and sisters, let us look well to ourselves, and see how we live before those who believe not. Let all our conversation be seasoned with grace, and we be ever ready to give a reason for our hope. I bless God that I ever heard what is termed present truth, the Third Angel's Message, and have been enabled to see a beauty in it. O how I love the truth! I love to hear about it, for it brings to light many things that have been hid for many years. I see the need of a closer walk with God, a heavenly-mindedness, and of being dead to the world and alive to him. I want to lose sight of self and the world, and throw all upon the altar. My greatest desire is to be a christian; but if I am one I am the least of all. I want to follow Christ through evil as well as good report. Paul says if we be Christ's then are we Abraham's seed, and heirs according to the promise. I want to be an heir of that kingdom, and when Christ comes put on immortality, and stand with the 144000 on Mt. Zion. Wayland, Mich., Nov. 7th, 1858. A Lonely Sabbath Keeper’s Hope
By A. M. Preston
Bro. SMITH: I rejoice that Jesus is preparing a place for his weary children. We live in a world of trials, but if faithful the Lord will deliver us out of them all. I feel that the Lord does help me day by day to overcome. I have been here five years next May, and have not seen a Sabbath-keeper, except one who embraced it since I came here. I sometimes feel very lonely. As I look back to the time when in N. Y. State I met with the dear children to praise God, my soul is filled with love to overflowing. My brethren and sisters, pray for me that if I nevermore see you on this earth, I may meet you on the new earth. Time is short, and every thing looks as though the Bible was nearly all fulfilled. O that I might realize it as I ought. I feel very thankful for the Review. The truths that it contains feed my soul. Fitz Henry, Ills., Nov. 1st, 1858. Embracing the Present Truth
By Cornelius Lancaster
Bro. Smith: For the first time I attempt to address you in my poor way. About the first of January last I embraced the present truth. The Third Angel's Message took right hold on me. As soon as I saw that I was worshiping something in opposition to the Creator of the heavens and the earth, my very heart was moved within me. I feel to thank God to-day for the instrumentality that wrought the change in me and many others who are now rejoicing and looking for that blessed hope. Prior to my embracing the present truth I was an Advent believer of the old stamp, there being a church in the place, organized by Eld. S. Chapman, who told us we must not hear anything else—that there were those in the world that would try to draw us away from the truth and turn us unto fables. Said he, Don't you go and hear them. Well, I placed great confidence in Bro. Chapman, so much so that I became prejudiced against those who believed in the destruction of the wicked, non-immortality of the soul, and the Seventh-day Sabbath. When I heard of Bro. Ingraham's appointment in our place I thought I would not go and hear him, as I had heard so much about him and his belief; but when I saw others preparing for the meeting I thought I would not be alone; I knew that it would not hurt me to hear. With these thoughts I started for the meeting; but on my way there I threw away my prejudice, and thought if there was any more truth for me I was willing to receive it, and prayed to God to show me what was truth. I believe he heard my prayer, for as soon as I heard on the Third Angel's Message, and the Commandments of God, the Scriptures began to unfold to my mind. The Bible seemed to me like a new book. I can now say, O how love I thy law; and call the Sabbath a delight, the holy of the Lord, honorable. Dear brethren and sisters scattered abroad, let us gird on the whole armor, keep the Commandments of God and have the Faith of Jesus, that we may be among his chosen when he shall appear. Will some of God's servants come this way that others may receive light on his word. Yours seeking for the truth and expecting deliverance soon,
Cornelius Lancaster.
Wileyville, N. Y., Nov., 1858.