IN another column will be found a reply to our remarks on this subject in the REVIEW of Feb. 2d. We are glad the writer appreciates the feelings of kindness with which those lines were penned, and which it is our purpose ever to maintain as well in the unpleasant arena of controversy, as under more favorable circumstances. We cheerfully accord to our Seventh-day Baptist friends space to correct whatever they regard as misrepresentations; and whatever portion of our remarks places them in a wrong light, we cheerfully withdraw, while on those points wherein we rightly judged that a difference does exist, and wherein they endeavor to maintain the correctness of their position, it will devolve upon us here to say a word in defense of our own. We are glad to see an avowal on their part of a belief in the personal coming of the Saviour in the clouds of heaven, the resurrection of the dead and a general judgment; but we should hear this avowal with greater pleasure did we not know that our friends who make it are still cherishing in their bosoms a belief which saps the vitality of these doctrines, destroys their practicability, and renders them but little better than effete and withered items of their creed: we refer of course to the doctrine of the consciousness of the dead.
We could wish that the writer had been a little more explicit on some points: thus, he does not tell us in regard the coming of the Lord, whether they believe it to be near at hand, or whether with the great majority of professors of religion, they are expecting a thousand years wherein peace and safety shall smile upon the converted world prior to that event. The coming of the Lord under the first aspect, and the same coming under the second, could hardly be called the same doctrine, though there should be no difference of opinion in regard to the nature and manner of the event.
The Seventh-day Baptists we are told, have not fixed upon any time for the Lord to come. In that respect there is no difference between us and them: we have no time fixed upon for the Lord to come. And we wish it distinctly understood, that we have no connection with those who have been of late years continually setting times for that event. We have set no time since 1844; and the nature of the mistake we then made is now clearly understood. Of this there is no occasion for an explanation here. But the Seventh-day Baptists do not concur with us in our eccentric views of the signs in the sun, moon and stars. "They do not agree in remembering when the literal sun has been darkened," &c. Happily this event is not left to the memory of any one. The testimony of history abundantly assures us that on the 19th of May, 1780, the sun was supernaturally darkened, and the moon the following night: an event which aroused an expectation in many minds that the day of Judgment was at hand. But the question may be asked, Have there not been many such phenomena, and how then can any importance be attached to this? We answer, There may have been; but it matters not if there have; the Saviour locates this beyond the possibility of mistake. See Mark xiii, 24. But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light. Those days refer to the time of the papal persecution, commencing in 538 and ending in 1798. Now mark the accuracy of the Saviour's prediction; in those days, after the tribulation. The persecuting power of the papacy was restrained by the reformation before the end of the days. And between that time and 1798, the sun was darkened, as the Saviour foretold. Will any one deny that this was one of the signs which he said should take place as the forerunner of his advent? "And the stars shall fall from heaven." The memory of thousands will agree upon the 13th of November, 1835, as the time when this phenomenon occurred. Not that the literal stars fell, or that the prophecy contemplated any such event; for it would be impossible for the stars, being larger bodies than our earth, to fall to the earth; but there was a shower of meteors which had every appearance of falling stars, over no inconsiderable portion of the earth's surface; and eye-witnesses were compelled to go back for a description of the event to the language in which it was foretold almost eighteen hundred years before. See Rev. vi, 13.
But the greatest portion of our friend's effort seems to be against our declaration that the only hope Christ ever held out to his disciples of being with him was through the medium of his personal return. To disprove this, the case of the rich man and Lazarus, the thief on the cross, Rev. xiv, 13, and Phil. i, 23, are brought forward. In regard to the rich man and Lazarus, that is evidently a parable; and being such it cannot be relied on to prove a doctrine. On the use of metaphorical language in proof of any doctrine, Dr. Clarke thus speaks: "Let it be remembered that by the consent of all except the basely interested, no metaphor is ever to be produced in proof of a doctrine. In the things that concern our eternal salvation, we need the most pointed and express evidence on which to establish the faith of our souls." We may therefore dismiss this parable from the controversy, since not being literal, whatever doctrine it may be designed to illustrate, must be sustained by other and positive scriptures. It was doubtless designed as a rebuke upon the Jews for their hardness of heart and unbelief: the grand conclusion arrived at being, "If they will not hear Moses and the prophets, they would not be persuaded though one rose from the dead."
The thief on the cross is referred to with the remark, "This is certainly a promise of being with Christ not through the medium of his personal coming." We think not. The promise was that he should be with him that very day, or else it brings to view no definite and appointed time when this should take place. But the Saviour could not mean that the thief should be with him that very day, for three days afterwards he said that he had not yet ascended to his Father, or in other words, had not yet been to Paradise. See John xx, 17; 2 Cor. xii, 2, 4; Rev. ii, 7; xxii, 1, 2. Since therefore the promise has reference to the future, it does not by any means follow that the only hope of the thief of being with Christ was not through the medium of his personal return; especially when the hope of a future life is elsewhere so often and so expressly made to hang upon that event.
As to Rev. xiv, 13, we cannot admit that the expression, "from henceforth," has reference to the time of the person's death; for where would be the propriety of making the declaration at that particular time, when all who had died in the Lord at any previous time, were equally blest? There would be none. And again, the phrase, from henceforth, does not modify the word, blessed, but the word die. It is not, blessed are they from henceforth, but blessed are they who die from henceforth: and to make from henceforth signify the time of their death, and to say that blessed are they who from the time of their death die in the Lord, is making sad nonsense of the sacred text. Let it be noticed that in this case a particular time is reached in a chain of prophecy, and from henceforth, that is from the time these special events take place, a blessing is pronounced upon those who die in the Lord. But again, the term blessed does not necessarily imply conscious happiness; for it is applied to inanimate objects. Gen. ii, 3; Matt. xiii, 16; Titus ii, 13.
Phil. i, 23, is referred to show that at death a person departs to be with Christ. There seems to be a contradiction here in our friend's own theory; for a few lines further on he says, "From the above it may be seen that the Seventh-day Baptists do not sympathise with such as hold . . . that man at death goes to his final reward." But if he goes to be with Christ, who is at the right hand of the majesty on high, where the Psalmist says there is fullness of joy, and pleasures forevermore, what more could be asked? what greater reward could be bestowed? But Paul does not necessarily locate the being with Christ at the time of death. He had a desire to depart, and, as the next event upon which his mind would naturally rest, to be with Christ. When we go to be with Christ he many times tells us in other places. It is when we experience the redemption of our bodies [Rom. viii, 23]; it is when this corruptible puts on incorruption, and this mortal puts on immortality, at the last trump [1 Cor. xv, 51-54]; it is when we are clothed upon with our house from heaven, the immortal spiritual body, or when mortality is swallowed up of life. 2 Cor. v, 1-4. Between the departing and being with Christ, in Phil. i, 23, we must necessarily suppose a space of time to make it harmonize with Paul's other writings.
But most of all we are not told in the article under review how the doctrine of the consciousness of the dead can be made compatible with the doctrine of a future judgment and the resurrection of the body. The point we made on this in our previous article, we are sorry to see passed by in silence. It does not help the matter at all to say that they do not enter upon their final reward at death; for if they have a foresight of their final reward as is claimed by remarks on the rich man and Lazarus, decision must have been passed on their characters just as much as though they were receiving their real happiness or punishment. And then we ask again, What need is there of a judgment to come? and what necessity is there of a resurrection of the body? and on what ground can these doctrines be defended? And again we say, as in our former remarks, let this point be carefully considered: there is an incongruity here, which we are sure it will cause our brethren of the opposite belief, infinite trouble to harmonize with their present views.
But Paul will not admit for a moment into his religious belief the idea that there is consciousness in death or any future life, without the resurrection. On this event he makes everything depend; and he does it in the following strong and emphatic language: "If the dead rise not, then they that are fallen asleep in Christ are perished." Thus the only avenue to a future life which Paul points out to us, is through the resurrection: there is no conscious existence between death and that event. If the dead are not raised, then they that are fallen asleep in Christ are perished.
A few texts to show that the coming of the Lord is the great hope held out to the people of God, and we close. John xiv, 1, was referred to in our first article: we call attention to it again. I go away to prepare a place for you, says Christ, and if I go and prepare a place for you, I will come again and receive you unto myself, that where I am there ye may be also. Would any disciple gather from this language, that he would be with his Lord before his return to receive them to himself? No one. The declaration is express, that the very object of his coming is that they may be with him.
Again, in Luke xiv, 12-14, Christ instructed the Pharisee, with whom he reclined at meat, when he made a feast, to call the poor, the maimed, the lame, the blind, for they could not recompense him; but, he told him, he should be recompensed, not at death, but at the resurrection of the just. In 1 Thess. iv, 16, 17, we are told that the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and so shall we ever be with the Lord. So, not by consciousness in death, but by the coming of the Lord, and by our being caught up to meet him in the air. Again, in 2 Thess. i, 6, 7, we are told that the Lord shall recompense rest to his people, not in death, not before his return, but "when the Lord Jesus shall be revealed from heaven with his mighty angels." Again, the aged apostle Paul writes to his son Timothy concerning receiving the crown of righteousness; and surely if any one would be entitled to receive his crown when he laid down his armor on the field of battle it would be the illustrious apostle to the Gentiles. But hear what he says, "For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight. I have finished my course, I have kept the faith." Yes, he was about to lay down his life for Jesus; and does he say that he shall then receive his crown of life? No; but he adds, "Henceforth there is laid up for me a crown of righteousness." We understand then that notwithstanding he should lie down in death, he was not prepared yet to receive the crown: it must still be "laid up" for him. How long laid up? Let him inform us: "Which the Lord the righteous Judge shall give me at that day, and not to me only, but unto all them also that love his appearing." Thus all is made to hang upon117the appearing of Jesus, and the bestowal of the reward is deferred till that time shall come.
Peter bears testimony to the same effect. When he would encourage the shepherds to take proper charge of the church of God, he points them forward to their reward in these words: "And when the chief Shepherd shall appear [not before] ye shall receive a crown of glory that fadeth not away." 1 Pet. v, 4. Paul again tells us that this is the time when we are to be with the Lord. Col. iii, 4. When he who is our Life shall appear, then shall ye also appear with him in glory.
We forbear quoting further, having brought forward sufficient, as we think, to show conclusively that the hope of the church in being gathered together unto their Lord, hinges wholly upon his return and the resurrection of the dead.
REVEREND BLASPHEMERS.
By G. W. Amadon
ThE Apostle Paul in 2 Tim. iii, 1-5, has given us a bird's eye view of the state of the popular churches in the "last days." His own words are: "For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God, having a form of godliness, but denying the power thereof; from such TURN AWAY." See also Amos vi, 3-7.
Mark a few of the specifications in this startling portrait of apostate Christianity. Paul says they will be "blasphemers," "false accusers," "fierce," &c. The word rendered false accusers here is diabolos, and is the same expression which is found in Rev. xx, 2: "And he laid hold on that old Serpent, which is the Devil (Gr., diabolos), and Satan, and bound him a thousand years." "Diabolos" is translated Devil in the New Testament thirty-five times. This may seem like pretty strong language to apply to a religious people, but it must not be taken in too rigid a sense—it does not mean that such are really Devils, but only like the Devil or devilish. It is of the same import as a declaration in the Apocalypse: "Babylon the great is fallen, is fallen, and is become the habitation of Devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird."
That professors now-a-days have got to be fierce is sufficiently proved from the desperate and frenzied manner in which they often attack the truth. It is no uncommon thing for some to boil with rage when we insist on the claims of the fourth commandment.
This only goes to prove such have arrived at the state which Paul long since predicted. That they are becoming blasphemers, and that too in the most terrible sense of the word, we think is very easily proved. We will here give a few blasphemous expressions which have fallen from the lips of popular ministers, for it is clerical blasphemy of which we speak.
About two years since while Bro. Loughborough was lecturing in the village of Allegan, this State, his discourses became the topic of much conversation in the place and thereabout. Said a man who was somewhat interested, to a minister, "We are having some lectures over in the village on the prophecies, have you heard them?" "Poh!" said the minister, "those old prophecies are all fulfilled long ago. You and I have nothing more to do with them." "Well," said our friend, "he is also lecturing on the law of God, and says that the seventh day is the Sabbath, and that we ought to keep it." "Does he," retorted the minister, "well he lies like h—ll." "But," said our interested friend, "he brings Bible which seems to prove it, and I don't know but he is correct." "Well," said the minister, "he lies like h—ll if he says so," and this was about all the satisfaction he could get from him. This man was a Methodist preacher.
With this agrees what Eld. B., another minister in Vermont said in an inflammatory speech against the law of God, the ten commandments. He called it "a crickety, miserable old thunder and lightning law, which was always a curse to man," and which said he "is dead and buried and don't deserve a grave stone." I once knew an infidel who while riding along the road at the height of a thunder storm dared "the Almighty to strike his horses dead!" and so shocked was his wicked companion that he afterwards declared "the hair stood up on his head;" but which was the worst the infidel or this minister?
Akin to these are a few remarks of another minister, a part of which I heard with my own ears. Said he in a prayer at the close of an effort against the truth, "O Lord God of eternity, have mercy on those who have gone away from their father's house to follow old women's whims!" and a hearty "amen" from one of his brethren showed with what gusto this irreverent fling was appreciated. The same individual while "resisting the truth" at the house of a brother declared, that as for our faith there was "neither head nor tail to it," and in speaking of the chart said that we had "heads and horns, skunks and woodchucks so mixed up that we ourselves didn't know anything about what we did believe." If this is not blasphemy, and a perfect fulfillment of Paul's words, in the name of enlightened reason what would be? The brother to whom this furious invective was made calmly reproved him for "reviling" the "things of the Spirit of God," although he was his kinsman according to the flesh.
When I embraced the truth eight years ago I wrote to a Presbyterian minister in Ohio, a former friend of mine, asking his advice about what I had heard. And what was the answer? Why, he said he was tempted "to give a laugh a yard and a half long," and that he thought "one more letter like that would give the mail carrier the cholera." And in speaking of the advent and Sabbath question he said, "Bah!—dishwater! who did ever hear of such a silly thing—so it has come to this that a man must believe that the world is going to come to an end, and that the seventh day is the Sabbath or be damned and sent to hell in less than no time." But he did alter his tone enough before he got through to tell me that the "world was round," and the "seventh part of time" was all the Sabbath required, and that if I didn't "have sense enough to keep clear of such heresy" I had better stay away from the meetings. But the sequel shows that I lacked the "sense," and I am now not sorry for it, for I think more than ever that "that which is highly approved among men, is abomination in the sight of God."
I will not multiply more testimony concerning those who blaspheme against God and fight his people. We are not better than our Master. If they called him Beelzebub, much more those of his household. The Scriptures declare that we "shall be taken up in the lips of the talkers," become "the song of the drunkards," "a derision to our neighbors," and be "accounted as the filth and offscouring of all things." In this we may truly rejoice when all manner of evil is spoken against us lying for Christ's sake. This with the grace of God we can bear, but when men—professed ministers of Jesus Christ—utter such bold blasphemies against the truth, and so against the God of truth, who that has got any love for God and zeal for his truth will hold silence? If men in their hot-headed zeal dare utter such maledications against high heaven they must expect to hear of it. Truly, as the sacred writer says, "A wonderful and horrible thing is committed in the land; the prophets prophesy falsely, the priests bear rule by their means, and my people love to have it so, and what will ye do in the end thereof?"
Brethren, let us "be wise as serpents, and harmless as doves." Paul says, "Do all things with good will, without murmurings and disputing; that ye may be blameless and uncorrupt, spotless children of God, amidst a crooked and twisted race; among whom shine ye forth as luminaries in the world."
THE FRENCH MISSION.
By A. C. Bourdeau
BRO. SMITH: I am happy to inform you that our French mission is in a prospering condition; especially among the French Baptists in this vicinity.
About three years ago, soon after I embraced the third angel's message, Eld. Letourneau commenced to preach to the French in this place, and he opposed us greatly, inasmuch that but a few individuals manifested any anxiety to search the truth. Fourteen honest souls however, at that time, decided to turn away their feet from the Sabbath, and embraced the third angel's message. And notwithstanding the indifference the French people manifested in regard to the truth, we watched every opportunity to converse with them, hoping that a way might be opened for us to give them a series of lectures.
About two weeks ago Bro. Czechowski and myself visited a few French families in this place, and on the 21st ult. we held a meeting in Bakersfield. The next day, being the first-day, we met with the French Baptists at Montgomery, in their new meeting-house, twelve miles east of Enosburgh, where we gave nine lectures, and went from house to house presenting the word of truth during six days.
At the commencement of our meetings a man from B. informed Eld. L. of our doings, and there was no small stir among the French Baptists in Enosburgh about it. The elder promised to attend our meeting on the evening of the second day, and the French people assembled together to that extent that they could not all be seated in the meeting-house. But to their disappointment the elder was not present. At the close of the meeting two individuals influenced the congregation against us, and they decided in one accord to not let us occupy their house any longer; but we presented them a few words in a meek and quiet spirit, and before twenty minutes had elapsed they repented and a full vote was taken in favor of our lectures being continued. The next day a man went to118Enosburgh to invite Eld. L. to attend our next meeting which was held in the evening of the same day. He promised to do so; but disappointed them a second time. We preached to a large and attentive congregation, and sold all our French tracts, which was an evidence in our minds that the truth which they had heard had already found a place in their hearts. Our hearts were cheered and we were encouraged to work with new zeal in this glorious cause. The day following, a man who made no pretension to religion went after the elder with his team, who could not refuse to accompany him under such circumstances. The elder heard us preach with freedom on the preparation for Christ's coming; and after we closed our lecture we invited the congregation to speak for themselves, but they looked towards their pastor, expecting to hear him speak, but he uttered not a word. At the close of the meeting he expressed a great deal of astonishment because we had given them the privilege to speak when, according to his estimation the privilege was theirs and not ours. We answered him to the satisfaction of the congregation, in a few words.
The elder had prepared his ammunition, and he thought that the time had come for him to commence a fire upon us, not knowing how well prepared we were for the battle; and all perceived at once that we presented plenty of scripture in favor of the truth, while on the other hand the elder could not produce any scripture to sustain his groundless theory.
In compliance with their request we proposed to hold a public discussion with the elder on the subject of the Sabbath, but he gave no answer.
On the day following, according to our previous appointment, we preached to the American friends in a large school-house, two miles and a half south of the village. Several French Baptists were present who invited us to go and preach to them once a fortnight, and oftener if we possibly could. I accepted the invitation, hoping that our labors among them will not be in vain, and that they will prove a savor of life unto life to the honest.
On the 29th Bro. C. preached to the French in the French mission-house at West Enosburgh, and I went ten miles south to preach in a new place where the present truth was not presented before.
Four individuals have recently embraced the Sabbath in this vicinity, two of whom are French.
A. C. BOURDEAU.
West Enosburgh, Vt., Feb. 3, 1860.
IDOLATRY.
By James White
THERE is a great difference between tyranny and anarchy. Some who have escaped from the trammels of unjust restraint, are unwilling to suffer any restraint whatever. It has been a cause of regret to many that those who call the churches Babylon should so readily run into confusion. This is sometimes manifested in our meetings. Leaving churches where there is apparently nothing but formality, and attending meetings mostly in private houses, all ideas of order seem to be discarded, and the children are allowed to run about the house and make any amount of noise with impunity. And this passes for religious liberty!
But what we wish to call particular attention to at this time is the habit of some of not only letting their children run around and play, but they seem to enjoy the pastime about as well as the children. Professing to assemble for worship, their minds seem to be all absorbed in the sports of the juveniles. I have seen some who do not often enjoy the privilege of preaching, with their minds all taken up with playing across the house. Is this becoming? Is it Christian?
To all such we would say: Of all false worship, perhaps child worship is as agreeable as any; but as it is not likely that you will be able to get a great many to worship your children with you, (there being so many who enjoy privileges equal to your own), it would perhaps be advisable to relinquish all efforts for social worship of that nature, and confine it to your own fire-side.
J. H. W.
Letter From Bro. Czechowski.
By M. B. Czechowski
DEAR BRO. SMITH: I am sorry that I have nothing interesting to write of our French mission in northern N. Y. I have visited as I was able, in Chazy, Ellenburg, Constable, Malone, Bangor, and lastly, in W. Enosburgh and Montgomery, Vt. I consider the last two places the most promising field for the French mission in this region. The French Baptist church in Montgomery, consisting of about 60 members, passed a vote that Bro. A. C. Bourdeau and myself should lecture in their new chapel a week. The pastor, who was absent at the time, was very angry when he returned and found the meetings in progress; but this did not change the feelings of the people, who were anxious to hear. We sold about three dozen French tracts. I attended meetings two evenings in North Fairfield with Bro. Buck, who lectured to attentive audiences, and Bro. Herrick, who has recently embraced the truth, brought me nearly to St. Albans, on my way home. While waiting for the cars in St. Albans, I went into a large store, and entered into conversation with the merchant. I asked him if there were any French Protestants there, and informed him that I was a missionary. He asked me what denomination I belonged to. I replied, the denomination of Jesus Christ. He inquired what church I belonged to. I replied, the church of God. What is your creed? I replied, the Bible. Where is your clerk's office? In heaven; our record is the Lamb's book of life. What is the foundation of your religion. Repent and be baptized for the remission of sins; keep the commandments of God and the faith of Jesus. I believe immersion is the only baptism. To the inquiry, "If a man repents upon his death bed, and cannot go to the river, how shall he be baptized?" I referred him to 1 Peter iii, 21. He appeared satisfied. We then talked about the commandments, especially the fourth, after which he remarked to two gentlemen who had listened to the conversation, "We cannot help it, Saturday is the Sabbath, and we must keep it." In this the gentlemen concurred, expressing their belief that the opinions were scriptural, and all said they never heard so pure religion preached before; and the merchant said he was ready to be joined with us, and hoped he should be enabled to be consistent. He told me there was one man in the place who kept the seventh day. I called upon him a few minutes, and asked him how it happened that he began to keep the seventh day? He told me that ten years ago he attended an ordination; and on questioning the candidate with regard to the Sabbath, why he kept it, he replied, Because God set apart the seventh day and sanctified it, according to the fourth commandment. They told him that we had nothing more to do with the fourth commandment; that was abolished at the crucifixion. This so wrought upon the gentleman's mind that he examined the Scriptures on the point, and has ever since kept the Sabbath. I asked him if he knew anything about the first, second,
and third angels' messages. He said he did not understand me. He knew nothing about the messages. He belonged to no church. Providence permitting I will visit him again soon. There will be a general meeting in Chazy, commencing the evening of the 24th of this month, (February), and continuing over first-day. All French brethren are requested to attend.
M. B. CZECHOWSKI.
Perry's Mills, N. Y., Feb. 7, 1860.
The appointment for conference as above, should have been given last week; but being appended to the communication was overlooked.—ED.
STAND FAST IN THE FAITH.
STAND fast in the faith is the mandate of God,
Once uttered in heaven, once written in blood;
From the cross of our Lord, from his throne in the sky,
It was breathed over earth, it was uttered on high.
Stand fast in the faith! 'tis the warning sublime,
Poured deeply and sternly through ages of time;
Through the long lapse of eras and centuries old,
Like the voice of a trumpet its burthen has roll'd.
Stand fast in the faith! bold apostles have died,
With the words on their lips, careless who might deride;
Confessors and martyrs 'mid torture and flame,
Have drank in its accents and welcomed the shame.
Stand fast in the faith! for the church of the Lord
Hath inscribed on her banners the glorious word;
O'er all her bright cohorts its glory's displayed,
And blazoned on harness, and buckler, and blade.
Stand fast in the faith! let the mandate roll on
Through her girded battalions, till the warfare is done;
Till the trumpet of conquest sounds over the field,
And the palm moveth proudly o'er helmet and shield.
Stand fast in the faith! there are sounds on the breeze,
Like the voice of the storm when it howls through the trees;
Or its hoarse notes of warning, low moaning afar,
Ere the elements meet in the wild crash of war.
Stand fast in the faith! for the foe is abroad,
With hearts full of hate 'gainst the armies of God;
The hordes of old Edom, the spearmen of Gath,
And the troops of Philistia, with weapons of wrath.
Stand fast in the faith! there are traitors that creep
Through the slumbering camp when the night-watch sleep;
Who smite the unwary, who wait to betray
The altars of God to idols of clay.
Stand fast in the faith! there are those at thy side,
Who can vanquish the foe in his ramparts of pride;
Be loyal—be valiant! thy heart to inspire,
Lo! the chariots of God, and the horses of fire.
Stand fast in the faith! though the conflict be hot,
The field hath no strife where thy Captain is not;
His eye is upon thee—thou hear'st what he saith,
"Ho! quit you like men, stand fast in the faith!"
Stand fast in the faith! though the faithless may flee,
We will peril our all, O Redeemer, for thee;
We will stand in the conflict, assured that thine arm,
Shall shield every soldier from peril and harm.
MEETINGS IN THE WEST.
By Moses Hull
As the brethren may have a desire to know what we are doing in Iowa, I will give a brief history of my western meetings.
I arrived at Decatur City Jan. 5th, in time for my appointment. I found things in as good a situation as could be expected, although some of the brethren had almost become weary in well doing. I was disappointed in not meeting Bro. Brinkerhoof, but was rejoiced to meet Brn. Morrison and Cooper from Missouri. Bro. M. preached one discourse on the law to good acceptance. I tried to preach several times on practical Christianity, and gave a series of lectures on the three messages, which resulted in stirring up the brethren to a redoubling of their energies in the cause of the Lord, and gave us an addition in numbers. To the Lord be all the praise!
A discourse was preached upon our duties in view of the speedy approach of the day of the Lord, and a day was set apart as a day of fasting and prayer, upon which Bro. A. B. Hamner was ordained to take care of the flock. Many who belonged to no church became very much interested in the truth, and are now investigating. Some books were taken, but not so many as would have been, could the people have raised the money. There is no money to be had there. Even those who have raised crops cannot sell them for money. There were $87,50 subscribed for the western Iowa tent. I left Decatur City on the 12th inst., regretting that I could not tarry with the church another week.
When I arrived at Afton I regretted to learn that the church had not grown in spirituality as fast as other churches had. This is partly owing to sickness, which prevented their having meetings so often as they otherwise would. But the strait testimony was received by nearly all, and the brethren covenanted together anew to give up all for God. Praise the Lord! May he help them to pay their vows to the Most High. When we went to Afton last summer we found that pride had got the upper hand of some of the sisters. The straight testimony seemed to have its effect, and we thought pride was dug up by the roots; but in some instances, the branches, only, were lopped off, while the roots were left, and by the time of my return, they had begun to grow and bring forth fruit in the shape of superfluities, such as jewelry, little bunches of artificials on the back of their heads for bonnets, hoops, fine, thin, worthless shoes, &c. I found it necessary to deal plainly with such, as they were not only setting a bad example before the world, but showed that their hearts were not in the work as they should be, but were full of pride. The testimony was received and good was done. "Judson's letter" was circulated and read.
I gave one lecture on spiritual gifts, which had its effect. The brethren all received it, and I think will profit by it. The brethren subscribed $18 for the western Iowa tent. Upon the whole, I think that the meetings at Afton were timely, and resulted in the advancement of the Lord's cause. Some decided at this meeting to turn their feet from the transgression of God's holy law.
Bro. Brinkerhoof accompanied me from Afton to my other appointment. This was very acceptable, as I was worn down by excessive labor.
At Bro. Decker's we found the church in a better condition than at Afton. The word of God had free course there, and the result was that the brethren were greatly encouraged, and the Lord gave us four others to go with us to the kingdom. We left the church there, we think, in a good condition. The brethren subscribed $32,90 for the western Iowa tent.
At OceoLa Bro. Brinkerhoof spoke once, and I twice. On account of a great Methodist revival which was going on there, our congregations were not as large as they otherwise would have been. But the interest was good. The people were anxious that we should stay longer, but under the circumstances we could not consistently do so. Our tent-meeting there has had a better influence than we anticipated at its close. The foundation is laid for a great work. May the Lord speed the right.
At Bro. Jones' our meetings were attended with good results. We lectured day and night for nearly two weeks, during which time the brethren were greatly strengthened, and the Lord added to us such as should be saved. Twelve were baptized at that meeting.
Two Campbellite ministers (Elds. Roberts and Polly) concluded that they would show that somehow or other in this dispensation are released from the obligation to obey God's law, but in the attempt showed their own weakness, and what miserable evasions and subterfuges men will resort to, to make out their case. Their effort failed to convince one that Christ came "to destroy the law and the prophets." How weak the strongest man is when he undertakes to fight against God. At this place $16,50 were pledged to the western tent.
Here Bro. Brinkerhoof and I parted, he to return to Afton, and I to Knoxville. The water being high and the ice running in the streams, we could not reach our other appointments.
At Knoxville I found the church all right. Up to this writing the brethren here have subscribed $94. We have great reason to be thankful. The cause is onward in this State. In all there have already been $248,90 subscribed for the western Iowa tent.
Brethren in Iowa, let us be faithful and keep humble so that the Lord can work through us. God has119committed the most sacred truths to our trust. Let us live them out. As long as we are faithful to our trust the Lord will work with us.
M. HULL.
Knoxville, Iowa.
OBITUARY.
By M. Hull
John, son of I. and N. Neal died at his father's residence in Clark Co. Iowa, Jan. 29th, after an illness of three months. I was called upon to administer a word of comfort to the surviving friends, which I did to the best of my ability, taking 1 Cor. xv, 22, as a foundation upon which to base my remarks. I was listened to by a large and attentive congregation, who “wept with those that wept,” and mourned with those that mourned. May such afflictions be sanctified to the good of surviving friends, and may we all prepare to meet in that good land, where death never can roll his chilling billows over us.
M. HULL.
It is with a heavy heart that I announce to my friends the death of Melissa, my dear companion. Her death was sudden and unexpected. She died Jan. 25th, aged 28 years. Although we are called to mourn, yet we have the comforting thought that she was prepared for the solemn event. She was a believer in and a lover of all the present truth, and was trying to live it out from day to day. There was no sermon preached on the occasion, as there could be no messenger obtained. 1 Cor. xv, was read, and hymn 143 of our hymn-book sung, and a prayer made; then we followed the remains to the cold grave and laid her beside little Almond, a sweet babe who died Jan. 3d, 1859, aged one year and ten days.
Your brother in affliction.
LEANDER KELLOGG.
Matherton, Mich., Feb. 12th, 1860.