HAVING been repeatedly spoken to, to give a report of the Knoxville discussion, I have concluded to make the following statements for the satisfaction of the readers of the Review.
The discussion began Apr. 24. The proposition, "Has man an immortal soul?" was affirmed by Mr. Pressly. There appeared to be great interest in behalf of the affirmant manifested by those of like faith. They looked to him as their chief support in a time to them of great trouble. The proposition was discussed six days, and in all this time Mr. Pressly could not and did not show one text to prove that man has an immortal soul. This failure resulted in the general dissatisfaction of many who favored Mr. P.'s proposition.
The Sabbath was next considered. Bro. Hull affirmed and proved, despite his opponents, that the seventh day is the proper Sabbath, or Lord's day. Mr. P. had the aid of nearly twenty preachers all the time, Methodists, Presbyterians, Congregationalists, Campbeltites, Baptists, &c. Bro. Hull had the aid of two "boy-preachers." The disinterested and unprejudiced were satisfied that Mr. P. met none of Bro. H.'s arguments with any success.
During the discussion, and after, the brethren received eighteen members into their fellowship. They all rejoice and feel much built up, and praise the Lord for his having given them such a glorious triumph over those who have been doing their best to tear them down. We have truths that the world cannot meet with any success. The strongest try; they use all their powers; but alas for them! their efforts are all in vain. This debate has resulted in good. Many were brought out to hear there that would not listen prior to that time. But we should be careful and not be animated with the spirit of debate. Neither should we enter into debate in any other than the most prayerful manner. May the Lord help us to confound our adversaries at all times, and bring them into the truth.
Amen.
B. F. Snook.
Fairfield, Iowa.
REVIEW OF ELDER RUSSELL.—No. 2.
By M. Hull
BY M. HULL.
Having in my last, thrown some insurmountable barriers in the way of elder R.'s pentecostal kingdom, I will now examine Col. i, 13, and Heb. xii, 28, and see if they prove that the "kingdom of God spoken of by Daniel ii, and vii, was established in the days of the Roman Cæsars."
Col. i, 13 says, "Who hath delivered us from the power of darkness and translated us into the kingdom of his dear Son."
1. We hazard nothing by admitting that there is a sense in which the children of God were in the kingdom of God at the time Paul wrote this letter; for there is a sense in which God always has had a kingdom "among men." See—Dan. iv, 32–37; Ps. x, 16; xxix, 10; cxlv, 9–14; 1 Sam. viii, 7.
But this will not help the elder to sustain his proposition. We have on several occasions publicly asked Mr. R. to show that there was any "kingdom set up in the days of the Roman Cæsars" as his proposition affirms. The fact that Mr. R. can find a few expressions in the epistles from which it is possible for him to infer that there is a sense in which God has a kingdom at present, will not help him; for I will find as many expressions of that kind before the day of pentecost, as he will after it. For example see Matt. xi, 12; xii, 28; xxi, 43; Luke xvi, 16.
The same rule by which Mr. R. will harmonize the above scriptures with his kingdom established at pentecost, will harmonize his imaginary difficulty in Col. i, 13, with the fact that the Lord, when he comes, "shall sit upon the throne of his glory." Matt. xv, 31.
2. If Mr. R. had learned that the Scriptures often speak of future things as though they really existed, it would have saved him the trouble of seeking refuge under Col. i, 13. That this is the case I will now show. (1.) Paul in speaking of Christ, says, "Who hath (past tense) abolished death, and brought life and immortality to light through the gospel." 2 Tim. i, 10. At the time Paul wrote the above, death was abolished in the same sense that the kingdom was established in the scriptures to which I have referred. Death is not yet really abolished. This being the fact, we must understand Paul as referring to the future. Death was only abolished prospectively. (2.) "For unto us a child is born, unto us a son is given." Isa. ix, 6.29This declaration was made 700 years before the birth of the child spoken of. (3.) Christ says, "Now that the dead ARE raised, even Moses showed at the bush." Luke xx, 37 Who would think of inferring from that language that the dead were actually raised at that time. This language certainly refers to the future. Such language is of frequent occurrence in the Scriptures. (4.) In Jno. xvii, 4, the Saviour says, "I have finished the work thou gavest me to do;" but he had not yet died and risen again. (5.) Jno. v, 3, 11, he says, "And now I am no more in the world;" but he had not left the world yet. (6.) Paul in speaking of Christ [1 Cor. xv, 27], says, "For he hath put all things under him;" but by reading the connection we find it is only done in prospect: "We see not yet all things put under him." (7.) God says to Abraham, "A father of many nations have I made thee." Gen. xvii, 5. Was it not just as easy to say, A father of many nations will I make thee? But God chooses sometimes to "call these things which be not as though they were." Rom. iv, 17.
According to the above scriptures the Colossians may have been translated into the kingdom in prospect. This Mr. R. is bound to admit; but I apprehend that such an admission will shrink the staves of his kingdom so that it will fall down of its own accord.
The Colossians were actually delivered from darkness, but not from the power of darkness. They were walking in the light of God's holy Spirit, and yet contending with the powers of darkness, or they were not like other Christians. Eph. vi, 12. "For we wrestle not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." I cannot conceive how a person can be delivered from a power, and contending with it at the same time. Hence they were only delivered from the powers of darkness prospectively; and that being the case, they may in prospect be translated into the kingdom of his dear Son.
Col. i, 13 must be so construed as to harmonize with the positive testimony which has already been given to show that "the kingdoms of this world become the kingdoms of our Lord and his Christ" at the sounding of the seventh trumpet [Rev. xi, 15–18]; and that an entrance will be administered unto us into the everlasting kingdom of our Lord and Saviour Jesus Christ. See 2 Pet. i, 11.
3. According to Eld. R.'s position on this text, the children of God are really and literally in the kingdom of his dear Son. They actually have been delivered from the powers of darkness, and really have received the inheritance of the saints. See verse 12. But this is not true; for it is not until the coming of Christ that he says, "Inherit the kingdom prepared for you from the foundation of the world." Matt. xxv, 34.
Paul thinks that at the present time we receive "the Holy Spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession." Eph. i, 13, 14. But he had no idea that "flesh and blood" could "inherit the kingdom of God." 1 Cor. xv, 50. Those "who are called," have not yet received an eternal inheritance, but they have received the promise of it (Heb. ix, 15), and will get the inheritance after the wicked are cut off. Ps. xxxvii, 34. From the foregoing we learn that the saints have not yet received their inheritance. Therefore we must understand Col. i, 12 to refer to the future. But if verse 12 refers to the future (and we have shown that it does), it is not possible to refer verse 13 to the past without doing it violence.
We now pass to an examination of Heb. xii, 28. "Wherefore we receiving a kingdom that cannot be moved, let us have grace whereby we may serve God acceptably." Here the saints of the Most High have received a kingdom, either in fact or in appointment. If they received it in fact, they had "thrones and sat upon them, and judgment was given unto them." Rev. xx, 4. But this was not the case; for it is not until the Lord comes that they are told to "inherit the kingdom." Matt. xxv, 31–34. At that time he will give one the privilege of reigning over ten cities and another over five. Luke xix, 11–19.
No Protestant will deny that the "little horn" spoken of in Dan. vii, 8, is the Papal power, (if any are not satisfied that the Papal power is the power there spoken of, I refer them to A. Campbell's debate with Bishop Purrell, where this truth is most clearly and ably demonstrated.) But that power prevails against the saints "a time times and the dividing of time" (1260 years) before the saints take the kingdom. This being true, the saints could not actually have been in the kingdom in Paul's day.
Every officer in an earthly government receives his office in appointment before he gets it in fact. So it is with the kingdom of God. Luke xxii, 29. "And I appoint unto you a kingdom as my Father hath appointed unto me, that you may eat and drink with me at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel." Here Christ and the apostles have received the kingdom in appointment before it was set up, Mr. R. himself being judge. In this sense the saints had received the kingdom of which Paul spoke in Heb. xii, 28.
This examination has been lengthy, but we will endeavor to be more brief in others.
WHAT NEXT?
"The book of Revelation abounds with evidence that the departed dead are alive. John the Revelator, during his intromission to the spirit-world, saw vast multitudes of spiritual beings there, who once lived on the earth. Some were rejoicing with harps of gold, with their heads adorned with glistening crowns. Others were calling on rocks and mountains to fall on them, and were gnawing their tongues for pain. Some had come up out of great tribulation; but now were enjoying the reward of their labors, living where there was no sorrow and no crying.
"Thus does the Bible bring life and immortality to light upon man's future being. Every page of the New Testament glows with living truth on this subject. The immortal immediately supervenes upon the dissolution of the mortal. Hence no hair-splitting definitions of the words, death, life, penalty, &c., can ever set aside the facts and truths in the matter." S. S. Griswold, Sab. Rec.
Is it possible that a sane man, capable of writing an essay, and a minister of the gospel, too, can seriously publish to the world such palpable perversions of Scripture as the above, as his real sentiments? It would seem uncharitable to say that he was insincere—that he published that which he did not believe. But if he expresses his faith in sincerity, he certainly must be insane, or at least deeply intoxicated with the wine of the mother of harlots.
Does not the writer know that John was shown in holy vision "things that must be hereafter?" Does he not know that the great day of wrath, when the wicked shall call for rocks and mountains to fall on them, is still future? Does he not know that John had a view of the saints as they will be after the coming of Christ and the resurrection? Why then talk about an "intromission to the spirit-world," a world not mentioned in all the Bible? Did John see immaterial spirits calling for material rocks and mountains to fall on them, or were they immaterial rocks and mountains? Only imagine immaterial spirits handling "harps of gold;" while another class were gnawing their immaterial tongues for pain.
But insanity or intoxication is discoverable in the first sentence. Why talk about the "departed dead?" Are not all the dead departed? Why then speak as though there were two classes, one of which were departed and were alive, leaving us to infer that the other class were not departed and were—dead? If this was not his meaning, why not say the dead are alive, without anything to disguise the contradiction?
Are the advocates of natural immortality so pressed for proofs and arguments to sustain their theory as to be under the necessity of handling the word of God in this manner? If so, then is their cause in a desperate condition.
R. F. C.
THE TRIAL OF FAITH.
By E. Goodrich
WHEN the Christian starts out on his pilgrimage for the land of promise, it is with the love of God shed abroad in the heart. His desires are ardent and his prospects for heaven are bright. He feels that, as his sins are forgiven, and he loves every body, even his enemies, and is so happy in taking up the cross, and that it is so good to serve God, he will never be disheartened or get weary by the way. He feels that though all others should apostatize from the holy commandment delivered, yet he himself will not, but Elijah-like, will serve the living and the true God. Yea, he rejoices to think that if ever the time should come when his life should be demanded for the cause of his dear Redeemer, it would be a pleasure to die a martyr for his holy religion. To think that the charms of earth will ever allure, or that Satan will ever ensnare to that extent as to cause him to act unadvisedly, or sell his Lord and Master for thirty pieces of silver, is absurd. He is ready to exclaim as one of old, "But what! is thy servant a dog, that he should do this?"
But he is ignorant. He is ignorant of himself, ignorant of worldly influence on the old man of the flesh; and he is ignorant of Satan's devices. He knows not what sore temptations mean. "Distance lends enchantment to the view," and his heart is captivated by the glory of the picture that is before him. But things do not always thus remain. The novelty is made to vanish before the reality, and he is made to feel that to live religion, to deny self, to become crucified to the world, to live godly in Christ Jesus, are no idle words. And although it may be fair weather when he embarks, and fine sailing before the gentle breeze, yet there are fierce winds to contend with, and there are storms to outride, and many perils that endanger all on board; and unless he pays good attention to his Captain's chart and compass, and has a good anchor through grace divine, long before he reaches the haven of repose his frail bark may sink beneath the waves, or be driven upon the rock-bound coast and dashed to pieces.
Not that the young Christian has over-wrought views of the glory of God that is in reserve for them that love him, but he realizes not that in order to enjoy the bread he must pass through the narrow. Although he is told that he must fight to win the prize; that he must strive, yea lawfully, and conquer before he can be crowned; yet the full force of the truth does not impress itself upon the mind until he is made to engage in actual combat with fierce foes.
"The trial of faith." Men are commended for noble, daring deeds, and self-sacrificing actions. Trial manifests the real person; and those very adverse circumstances that are the most full of danger and losses, are the ones through which our courage, virtue, and constancy are the most manifested. The more tried the friend, the better he is loved. Trial does not make him an enemy, but a firmer friend.
The more gold is tried, the purer it becomes. So it is with the trial of faith. It does not make infidels, it only makes them manifest. It only discovers those false props upon which men are leaning while they suppose they are trusting in God, but in reality are trusting in the arm of flesh, and following Christ for the loaves and fishes only.
"The trial of faith," although it manifests the unbeliever and may cause him to murmur and even blaspheme the name of God, is designed only to break those ties that bind us to earth, and teach us to rely on God alone. In prosperity while friends seem true, the treasures of earth lasting, and our hearts are filled with the joys of this world, we quite forget the need of a divine Saviour. But when adversity comes, and the pleasures of earth are made to vanish, and love's dearest objects are for ever torn from our embrace, the utter emptiness of earth is felt, and we are forced to rely on God who is able to deliver or save to the uttermost, or we are driven to the region of despair that is illuminated neither by the flickering rays of earth, nor the more enduring light of heaven.
Courage then, knowing that all things work together for good to them that love God, to them who are the called according to his purpose; and nothing shall be able to separate us from the love of God in Christ Jesus our Lord.
E. GOODRICH.
Edinboro, Pa.
"ADVENT."
By J. Clarke
It is to me a matter of no little surprise, that the name "Advent" is considered by some of those who look for the soon coming of Christ, a term of reproach, so much so that they even would deny its application, and reject the name.
A little investigation and sober reflection will soon set this matter right; for there is a peculiar propriety in the name; and its application is so fitting, that for one I rejoice in it. A purer word, and one more significant and applicable, is not to be found.
As well might the farmer be ashamed of the name agriculturist; the man who builds ships may as well deny the name shipwright; the dealer in dry goods try to change the name merchant; or the joiner at his bench deny his connection with mechanics; as he who believes in the near coming of Christ to reject the name, Advent.
There is a necessity that every individual, and body of individuals, have some name to distinguish them; and there is no wrong in this. We may see an illustration of the innocence of this proceeding, in the act of bringing the animals to Adam, for the purpose of seeing what he would call them. See Gen. ii, 19.
The disciples were first called Christians at Antioch, and the name has clung to them ever since; and who is ashamed of the name Christ-ian? In like manner (the word "Advent" signifying "to come to, or arrive at") who is troubled at the word (Christ's) "Advent?"
Names are of some consequence; and a fitting and appropriate name is a good thing. Sabbatarian is a name which has for a long time distinguished those who kept holy the true Sabbath. "Sabbatti" was the name applied to the Waldenses, who kept and venerated the precepts of the decalogue; and of course the name has been applied to those who have embraced the third message; and this, too, is a fitting and appropriate name; it is a pure name, from the word Sabbath which name was applied by God himself to the seventh or rest (Sabbath) day: and who could wish for a more honorable name?
Taking into consideration these names, their origin, and meaning, and appropriateness, their peculiar bearing upon our own eventful times; it must be conceded, that as to the name Advent Sabbatarians, we are the most fortunate of all people, in having a name beautiful, significant, appropriate, natural and becoming. O that none of us bring disgrace upon so pure a title.
But says one, the world despise the name. Very well; they despised Emanuel and his chosen followers. It is the fashion in this world to despise all that pertains to purity and holiness; all that reproves the world, all that leads to God and his holy law is held in disrepute by the world, and always has been, since the fall of Adam; and doubtless the Antediluvians despised Noah's title, whatever it was, as much as the world now hate the term "Advent."
J. CLARKE.
TO AN AFFLICTED BROTHER.
By J. Clarke
WHAT did David say when sorrows weighed him down, when difficulties surrounded him, when driven from his family and home, pursued by those whom he had befriended and served? Did he droop and languish? Not by any means. The greater the difficulties he had to surmount, the greater his efforts, the more ardent his prayer, the more lively his faith. "Make haste, O God, to deliver me. Make haste to help me;" and in answer to his prayer the Lord gave him to see by faith his future enlargement, and he would break out in praise, "Unto thee will I sing with the harp, O thou Holy One of Israel."
You are embarrassed. Debts like a heavy incubus weigh you down, and your honest heart faints at the thought of injuring the estate of your friend. It is torture to your soul, and truly this is sufficient to fill the heart of a good man with sorrow and woe; but still you have the comfort of thinking that it has not been by extravagance or mismanagement on your part, but by the failure of another to perform his engagements; and now you are making what efforts you can to free yourself; and can any one ask more?
But you droop and faint under the burden. Brother, this will not do. Every time you give way to despondency, you weaken yourself, and make it a more habitual practice. At the same time you please Satan, and grieve the Spirit of the Lord, and injure your own prospects and present usefulness.
These feelings of despondency are tacit rebellion against God, in repining and murmuring. You recollect the poet's words,
"Were half the breath thus vainly spent,
To heaven in supplication sent,
Your grateful cry would oftener be,
See what the Lord hath done for me."
Besides, it must be remembered that indulgence in this bitter sorrow, will finally tend to moroseness and sour tempers, and other besetments. It will render your friends unhappy, to whom your presence should be light and joy. The duty of a husband and parent calls for habitual cheerfulness. If you fail in this, you injure the education of your child, and blast the happiness of those who most nearly surround you. To them you should be a sun, dispensing light and joy.
Suppose the sun should rise occasionally veiled in gloom and coldness; how soon would July be turned into January, and August into December! How would the husbandman sigh and mourn; not less will those who look to you for a daily supply of good cheer, be disappointed when you approach them with downcast countenance, and woeful words. Do not, then, dear brother, add to the bitter cup we all must drink, by this sorrowful way of yours.
This is a debt you can pay as you go; and now you can prove your honesty by paying it with compound interest; and then we will all pray, and God will help you to pay the other less important debts, which so trouble you.
Your brother in Christ.
J. CLARKE.
HELL.
The word hell in the New Testament is translated from three words, all of them having a different meaning. These words are hades, gehenna, and tartarus. "Hades" means the grave, or state of the dead, "gehenna," the place of future punishment, or lake of fire, and "tartarus" the abode or condition of the fallen angels. As these three words which have different meanings, are all translated by the word hell, which now has only one meaning, and so gives the Bible reader a wrong idea, we will give the remarks of some good critics, and every instance in which they occur. And,
1. "Hades" never means the place of punishment. Its primary meaning is, "an unseen place, the grave, pit, region of the dead," &c. See Grove's Gr. & Eng. Dic. Dr. Clarke says of hades, "The word hell, used in the common translation, conveys now an improper meaning of the original word; because hell is only used to signify the place of the damned. But the word hell comes from the Anglo Saxon, helon, TO COVER." And Dr. Campbell also says, hell "at first denoted only what was secret or concealed."
We will now give each instance in which hades occurs, its translation being in italics. Let the reader bear in mind that in each case it means the grave, pit, or state of the dead.
Matt. xi, 23. shall be brought down to hell;
xvi, 18. the gates of hell shall not prevail
Luke x, 15. shall be thrust down to hell.
xvi, 23. in hell he lifted up his eyes,
Acts ii, 27. wilt not leave my soul in hell,
31. his soul was not left in hell,
1 Cor. xv, 55. O Grave, where is thy victory?
Rev. i, 18. have the keys of hell and of death.
vi, 9. was Death and Hell followed
xx, 13. death and hell delivered up the dead
14. death and hell were cast into
This is a complete list of the use of hades, and the reader may decide whether it means a place of "torment," or as the word signifies, the pit, the sepulchre, and state of the dead in general.
The word generally rendered hell in the Old Testament is sheol. It occurs 63 times, and is translated hell 31 times, grave 30, and pit 3 times. Hades is its inspired translation in the New Testament. We will now give every reference to sheol, that the industrious Bible student may, if he chooses, examine the subject to its fullest extent.
Prof. Stuart of Andover, Mass., gives the following criticism on this word; "The meaning of sheol which lies upon the face of the sacred record (if I may thus speak), is indeed that of grave, sepulchre, under world, or state of the dead."—Exegetical Essays, p. 112.
2. "Gehenna." Greenfield in "The Polymicrian Greek Lexicon to the New Testament," defines this as follows: "Properly the valley of Hinnom [2 Kings xxiii, 10] south of Jerusalem, once celebrated for the horrid worship of Moloch, and afterwards polluted with every species of filth, as well as the carcasses of animals, and dead bodies of malefactors; to consume which, in order to avert the pestilence which such a mass of corruption would occasion, constant fires were kept burning." The Saviour has used this word to denote future punishment. It is found only in the following texts, and is usually addressed to the Jews.
x, 28. to destroy both soul and body in hell.
xviii, 9. two eyes to be cast into hell fire.
xxv, 15. more the child of hell than yourselves.
33. can ye escape the damnation of hell?
Mark ix, 43. having two hands to go into hell.
We will now quote a critique on this word and give its use in the Old Testament. Mr. Ellis (a Hebrew and Greek scholar) says, "Gehenna is not a Greek word, it does not occur in any classical author; it is merely the Grecian mode of spelling the Hebrew words which are translated, 'The Valley of Hinnom.'" It is found in the following places: Josh. xv, 8; xviii, 16; 2 Kings xxiii, 10; 2 Chron. xxviii, 3; xxxiii, 6; Jer. vii, 31, 32; xix, 2, 6; xxxii, 35. From history and prophecy we perceive that Gehenna is not a place where the wicked are now being punished, nor will it ever be a place where they will be kept alive in perpetual torments. God surnamed the place [Jer. vii, 32] The Valley of Slaughter, and to affirm that the wicked will be kept alive there forever is to charge God with naming it inappropriately!
The valley of Hinnom was a delightful vale planted with trees, watered by fountains, on the south-east of Jerusalem, by the torrent Kedron. Here the idolatrous kings of Judah placed the brazen image of Moloch which had the face of a calf, but the rest resembled a man with extended arms. The idolatrous Jews were accustomed to sacrifice, not only doves, rams, calves and bulls, but often their own children. This valley was likewise called Tophet, a detestation, an abomination; from Toph, to vomit with loathing. Others derive it from Toph, a drum; because the perpetrators of these horrible sacrifices beat drums that the shrieks of the infants who were burned should not be heard. The pious king Josiah caused it to be polluted, and made it a place of desecration, of loathing and horror. There were cast all kinds of filth, together with the carcasses of beasts, and the unburied bodies of criminals who had been executed. Continual fires were necessary, in order to consume these, lest the putrefaction should infect the air; and there worms were always feeding on the remaining relics. Here may be seen the origin of the expression, "Where their worm dieth not, and the fire is not quenched."
3. "Tartarus." This word occurs only in 2 Pet. ii, 4. "God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness to be reserved unto judgment." Grove's Gr. & Eng. Dic. defines tartarus to be "the infernal regions, hell of the poets, a dark place, prison, dungeon, jail;" but Dr. Scott says its meaning "must not be sought from the fables of heathen poets, but from the general tenor of the Scriptures." Dr. Bloomfield says it is "an intensive reduplication of the very old word tar, which in the earliest dialects seemed to have signified DARK." It may mean a condition rather than a locality. The parallel text in Jude says, "The angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains, under DARKNESS unto the judgment of the great day."
LETTERS.
By H. S. Gurney
"Then they that feared the Lord, spake often one to another."
From Bro. Gurney.
BRO. SMITH: My heart and sympathies are with those servants who give evidence of a sound judgment, and that God has called them to a watchcare of the "little flock." I do not feel like standing back and looking with suspicion upon them, as though God had placed them under my watchcare, and feeling like the people under Moses, that he was taking too much upon himself. Do we suppose that God has called servants to be his instruments in moving out a people and then placed them under the watchcare of the people as fast as they begin to move in this work? I dare not try such a work. If God has anything for me to do, it is a different work from this.
Brethren, don't let us hold back in this manner. When I find such, I do not expect to find them very far advanced in light, wisdom and power with God. I say let us throw off those shackles which Satan would bind on us in order to destroy our faith, and move forward.
I always feel sorry when it becomes necessary to commend the course of individuals in a public manner. My sorrow is derived from the natural disposition of men, and not from a lack of confidence in God's work. But the perilous position which some assume to take, makes it necessary to stay up the hands of those who give evidence that God has called them to occupy an advance position. And under such circumstances, this should be done without fear, before the enemy triumphs and leads many captive.
The present truth, under the lead of the third angel of Rev. xiv, to me looks glorious, harmonious, and firm as a rock. This message will go through; and while some advance with it, others will be left and "know it not." Another generation is not to come up to mend this work. God has set his hand to the work, and while some who are selfish and covetous are looking on with fear and jealousy, this work is leaving them31in a dark, fearful spot, like a man sleeping in the night. See 1 Thess. v. A man asleep is not conscious of evil. I have known some in their sleep to take perilous positions and not know it; hence we are admonished by the true Witness to secure eye-salve that we may see and learn our position, if so be we are not so far in the rear as not to hear the rebuke from the true Witness. Let those steady the ark whom God has called to that work, while I seek with humility to know my place, and having learned it to be faithful in it.
Yours in Christian bonds.
H. S. GURNEY.
Jackson, Mich.
PILGRIMS AND STRANGERS.
TUNE—Homeward Bound.
We live as pilgrims and strangers below,
We're homeward bound, homeward bound,
Though often tempted yet onward we go,
We're homeward bound, homeward bound.
Toils and temptations expecting to share,
Trials and crosses we'll cheerfully bear,
If we at last may a diadem wear;
We're home, &c.
Earth with its trifles we all have resigned;
We're homeward bound, homeward bound;
Heaven with its glories we shortly shall find;
We're homeward bound, homeward bound;
Sinful amusements no longer are dear.
O, how delusive and vain they appear,
While to our home we are drawing so near,
We're home, &c.
We'll tell the world as we press on our way,
We're homeward bound, homeward bound,
Try to persuade them God's law to obey,
We're homeward bound, homeward bound,
Come, trembling sinner, forlorn and opprest,
Join in our number; O, come and be blest,
Journey with us to the mansions of rest;
We're home, &c.
Soon we'll be singing if faithful we prove,
We're home at last, home at last;
Sounding in triumph in mansions above,
We're home at last, home at last;
Soon will our toils and temptations be o'er;
Soon to the haven of rest we shall soar,
Soon we shall sing where they sorrow no more,
Sing home, &c.
OBITUARY.
DIED in Washington, N. H., May 4th, of consumption, sister Josephine, wife of Bro. C. R. Jones, aged 22 years. We visited her a short time before her death, and found her suffering much at times, but bearing it with patience. She conversed freely in relation to her death, believed it would be but a little while that she should rest. She expressed a warm attachment to the Saviour, could receive the promises he has left us here, and calmly rely upon them. She could realize the love Jesus has for his people, and the blessings he has in store for them. But she rests in hope. Her funeral was attended on first-day, May 6th. Quite a number of friends and neighbors assembled together to sympathize with the afflicted family, and pay their last tribute of respect to the deceased. They have lain her away by the side of her mother, quietly to rest until the voice of the Son of God shall call forth the sleeping saints.
H. P. WAKEFIELD.
DIED in Bath, Clinton Co., Mich., April 10, 1860, Israel R. Trembly, aged 50 years. He embraced the Sabbath in 1855, under the preaching of Eld. S. T. Cranston. After he was taken sick he confessed that he had not lived consistent with his profession, and resigned himself to the will of God, and seemed willing to leave this troublesome world. He was often heard repeating scripture, and praying. His disease was lung fever. We thought him getting better when the heart disease set in and took him suddenly away, after a sickness of seven days. He seemed to have his right mind till the last, gave directions concerning his temporal business, and died like falling into a natural sleep, with a smile on his countenance, giving satisfaction that he was at peace with God. He rests in the grave till the sound of the last trump, when the righteous shall come forth clothed with immortality, to be caught up together with the living saints to meet the Lord in the air. There not being any of like faith near, the sermon was preached on the occasion by a Baptist minister from Job xiv, 14.
M. C. TREMBLY.
Extracts from Letters.
Sister D. Blanchard writes from Princeville, Ills. :
“I have been a Bible reader for many years; but like many others have been floating along with the popular tide. I was led to look with deep interest at the great Advent move of 1843-4. Although I did not endorse all the doctrines taught by Wm. Miller and others, yet I believed, and still believe, that God was in that move. But the subject soon ceased to be agitated here, and time glided smoothly along until last March, when Bro. Ingraham came here and commenced a series of Bible lectures in the Christian church. But before he got through, some of the brethren thought best to close the doors against him, assigning no reason for so doing, only that he would make a division in the church. Another suitable place was obtained, and he finished his lectures. He presented some of the truths of the Bible so forcibly that no one dared meet him in argument. Since he left, the Sabbath question has been agitated daily. Many have been driven to take the position that there is no Sabbath; that Christ abolished all the commandments of God; and that consequently we are under obligation to keep only those enumerated in the New Testament. But there are a few who have searched the Scriptures for themselves, and have determined to keep all the commandments of God and the faith of Jesus. I have been a member of the Christian church for nineteen years, but think it my duty to keep all my heavenly Father's commandments, and to obey the teachings of the blessed Saviour. And if by so doing my name is cast out as evil, let it go. I feel assured there is One who knoweth the secrets of every heart, and ere long he will take his children from their prison house of clay, to dwell with him forever. O, what a beauty there is in all his works. My sincere prayer is that the pure light of the gospel may spread far and wide, and that God's people may all speedily lay hold of it, and obtain that rest which remaineth for the children of God.”
Encouragement in the Present Truth
Bro. S. Havirland writes from Sumner, Wis.: "My excuse for not writing has been that some one else was more capable of filling my place. But while reading a communication from sister M. E. Steward, I was encouraged to improve the one talent that God has given me. I feel encouraged as I read the cheering epistles from week to week in the columns of the Review from the dear brethren and sisters. I praise the Lord for his goodness in sending out the truth, and that I had a heart to obey. The cause of present truth is my delight, and I feel determined to go through with the remnant. Everything around us shows that we are living in the last days. We shall have but a little longer to contend with the powers of the enemy. There are but few of us here, and we need the prayers of the saints that we faint not. We trust that there are some yet in this neighborhood who will embrace the third angel's message.
A Gift for the Missionary Cause
Sister M. M. B. writes from Carlton, N. Y., sending $2 for missionary purposes, and remarking: "I esteem it a pleasure to cast in my mite to aid in this great work. I feel that the cause is all one. It rejoices my heart to hear of honest souls taking hold of the truth in the West. I feel an increasing desire to be the Lord's. I want to be prepared for the coming of Jesus, and I feel determined by the grace of God assisting me, to strive to overcome every besetment, and to be faithful to the end, that at last I may meet all the dear children of God in a better world than this."
Truth Gaining Ground in the East
Sister B. E. Place writes from West Oswego, N. Y.: "I feel satisfied that the truth is gaining ground here in the East. Last Sabbath and first-day we met with the little church in Oswego city. Bro. Ross preached two discourses. The Spirit of the Lord accompanied the word. He was enabled to bring forth things new and old. Saints rejoiced in the truth, and there were several with us who are not in the truth, who gave good attention, and are deeply interested. I rejoice in a truth that does indeed make me free. The lot has fallen to me in pleasant places. Things that once seemed hard to bear, now I am enabled to bear cheerfully. The Lord is good; I will rejoice in him and praise his name."