Review and Herald, Vol. 13, No. 7.
MEETINGS IN CONVIS, MICHPage 1
Earlier text: MEETINGS IN CONVIS, MICHDR. RANDOLPH AND SPIRITUALISM.
By J. H. W.
ThE renunciation of Spiritualism by Dr. Randolph has been announced and denied; but the N. Y. Tribune of Dec. 4th places the matter beyond a doubt. Dr. Randolph has been a lecturer and medium for eight years, but has now renounced and denounced the whole system of Spiritualism. His denunciations are in the most unmeasured terms—we may safely say unmeasured, for the Dr. shows a perfect acquaintance with the Spiritual vocabulary, and every one knows that it contains a mass of expletives that cannot be fathomed! For proof, see the first chapter of the Spiritual Genesis, as published in our tract on that subject. He fully sustains the admission of the Editor of the Telegraph in his remarks on the identity of spirits; to Spiritualists he says, "Nor can you prove that a single spirit ever manifested, simply because you cannot clearly establish one single case of identity?" His present position he announces as follows: "I enter the arena as the champion of common sense, against what in my soul I believe to be the most tremendous enemy of God, morals, and religion, that ever found foothold on the earth—the most seductive, hence the most dangerous form of sensualism that ever cursed a nation, age, or people. I was a medium about eight years, during which time I made 3000 speeches, and traveled over several different countries, proclaiming the new gospel. I now regret that so much excellent breath was wasted, and that my health of mind and body was well-nigh ruined. I have only begun to regain both since I totally abandoned it, and to-day had rather see the cholera in my house than be a spiritual medium!" We next give an extract from his experience: "On the advent of the 'New Philosophy,' I hailed it with thousands of others not only as the harbinger true and God-sent of the good time coming, but also as a religion, pure, true, sweet and elevating; and it was only because I thought it would satisfy the religious needs of my soul, that I accepted it as the guide of my life. What was the result? I will tell you. After embracing Harmonial Philosophy (and my experience is that of thousands) I sought to be a medium—made experiments, and obtained my wish. Better had I found my grave! The rapping and other phenomena followed me, produced, as I then thought, by good human spirits. These were soon succeeded by the trance condition, to which I became subject, and the moment I yielded to that seductive influence, I ceased to be a man, and became a mere automaton, at the mercy of a power I believe to be demoniac, but which others accept as Progressive-spiritual, but which they cannot prove to be such, try as they may. Mind, I do not say it is not so, but aver that not the faintest proof can be adduced that it is so! As a trance-speaker, I became widely known; and now aver that during the entire eight years of my mediumship, I firmly and sacredly confess that I had not the control of my own mind, as I now have, one-twentieth of the time; and before man and high heaven I most solemnly declare that I do not now believe that during the whole eight years I was sane for thirty-six consecutive hours, in consequence of the trance and susceptibility thereto. I would have lucid intervals, an hour or two at a time, until the next circle. . . . I frequently resolved to break my fetters, but some good-natured miracle-seeker, would persuade me to sit in a circle just once more in order that some great defunct, Napoleon, Cæsar, Franklin, or Mohammed, might, through my lips, give his opinion on the subject, and edify some dozen or so with metaphysical moonshine and transcendental twaddle. I would consent just to oblige, and then good bye reason, sanity adieu, common sense farewell." In regard to the immoral tendencies of Spiritualism the Dr. is most emphatic, charging it more boldly than all others of its opponents. He says: "For seven years I held daily intercourse with what purported to be my mother's spirit. I am now firmly persuaded that it was nothing but an evil spirit, an infernal demon, who in that guise gained my soul's confidence, and led me to the very brink of ruin. We read in Scripture of demoniac possession as well as of normal spiritual action. Both facts exist provable to-day; I am positive the former does. As an offset to the foregoing list of good(?) things coming out of this medium school, a formidable list of evils can be presented. A. J. Davis and his clique of Harmonialists say there are no evil spirits. I emphatically deny the statement. Five of my friends destroyed themselves, and I attempted it, by direct spiritual influences. Every crime in the calendar has been committed by mortal movers of viewless beings. Adultery, fornication, suicides, desertions, unjust divorces, prostitution, abortion, insanity, are not evils, I suppose! I charge all these to this scientific Spiritualism, and not to religion. This scientific Spiritualism has healed the sick, comforted the mourner, converted a few. It has educated the ignorant, it is a royal road to knowledge, yet I prefer a different school. It has also broken up families, squandered fortunes, tempted and destroyed the weak. It has banished peace from happy families, separated husbands and wives, and shattered the intellects of thousands." An extract from his description of 'Harmonialism' may be interesting. The following is not the strongest part of it: "Harmonialism robs God of personality, converts him into a rarified gas: many million times finer than electricity"(!!) according to Davis, and elevates Reason to the throne of the universe by deifying human intellect. God, Nature, Love, Panthea, Rarified Gas,53 sublimated Oxygen, and Ether, are by this lexicon convertible terms, and essences! It is claimed that this ism has done much for science. I deny it, and challenge the production of a solitary fact or principle referable to it as the original source of discovery. Davis plays on the credulity of the nation to an amazing extent. In 1846 he declares himself omniscient, in a little pamphlet called 'Clairmativeness,' in which the reasoning is clear as mud. Subsequently he withdraws this claim in the Great Harmonia. Then he tells us in the Harmonia that he was mistaken, that the principles were not immutable. He tells us that the Univercoelum was one vast, mighty, undefinable, exhaustless ocean of liquid fire, filling the uttermost bounds of space; and yet this same boundless globe of fire threw off seven successive series of rings from its outside! . . . I confess I am not satisfied how much is spiritual, how much humbug, or how much demonic; but that the most of it falls under the two last categories is a self-evident proposition. Usually, in circles, some great spirit announces himself. We expect something worthy of such a name, and either get a string of insipid platitudes, or a word picture and play of language, eloquent, novel, arabesque, beautiful as a soap-bubble, and quite as solid. Yet these speeches pass current as profound philosophy. . . . "Let me briefly recapitulate my estimate of Pantheistic radical popular Harmonialism. It is Godless, non-religious, opposed to the Bible, and all ecclesiastical organizations. It is subversive of human dignity and public morals, is destructive of all we hold most dear, and cherish most sacredly. It denies immortality to untold thousands. It robs us of faith in Christ, without giving us a substitute. It robs us of our refuge of religion, cultivates the intellect at the expense of the heart. It is a masked monster—all brain and no body. It gives us a philosophy, unsound, and at best merely speculative, cold, cheerless, selfish, and far-fetched, which gradually fastens itself about the soul, devours the affections, and makes man a locomotive encyclopedia without a heart. It addresses the intellect only, and as God intended us to feel as well as think, it proves itself anything but the sine qua non. It is a bewitching thing—so is a rattlesnake! At first the neophyte rejoices in his newfound freedom, as he supposes it to be. He becomes intoxicated with joy, for a while, revels in rainbow-tinted dreams of bliss; is led on step by step, deeper and deeper into a mazy labyrinth of unintelligible and profitless mysteries; emerges only to embark his soul's fortunes in an exploring expedition to the Land of Shadow; is wrecked on the rocks of doubt, clings to a single plank; dreams on, and not until the cold and chilling fogs of mysticism have frozen his very spirit, does he rouse from his slumber, to find himself on a rough chaotic sea, which to him, is shoreless, vast and dreamy as the 'icy hand of death'." The above gives a fair idea of the Dr.'s estimate of Spiritualism. One thing is certain—he has had abundant means of understanding the subject, of knowing what Spiritualism is. And no one can think the picture too highly colored who has had any acquaintance with the contradictory, inconsistent, absurd, and often blasphemous 'communications' of the spirits. With many of its advocates Spiritualism is only a mild name for the grossest sensualism; they boast much of freedom, but have neglected to distinguish between liberty and licentiousness. "We speak what we know, and testify what we have seen" and heard. Lest some should endeavor to evade the force of Dr. Randolph's testimony, as coming from an avowed opponent, we will give an extract from a well-known Spiritual lecturer, writer and publisher, who is yet its ardent friend and advocate. In Tiffany's Monthly for June, 1858, was an article entitled 'Aspiration,' from which we quote the following paragraph: "In an article entitled, 'Spiritualism,' published in the December No. of the Monthly, among other faults and errors I charged that its influence had tended to create a kind of moral and religious atheism—that these modern developments had not awakened religious aspirations in the minds of those who had been the subjects of them. To this charge many took exceptions, as being too severe. I have carefully investigated its truth since that time, and find the charge to be just. My experience has been, go among Spiritualists where you will, and, as a general thing, they have no faith in a living, conscious, intelligent Deity; possessed of love, volition, affection, &c., as an object of religious aspiration and worship. They feel no demand for worship themselves, and they denounce and ridicule its exercise in others. On an examination both of their theoretical and practical faith in God, you will find that it amounts to nothing but an indefinite and incoherent pantheism. The God of which they boast has no moral or religious quality challenging the soul's highest and holiest love of adoration. He is of no value to the soul in supplying its affectional needs. Being one that does not notice or love his children, he does not call forth their love. Being one who does not consciously commune with them, he does not produce in their hearts a desire for communion with him." With such testimony from their own ranks, we think the Spiritualist papers can afford to give the 'Harvard Professors' a respite from their ridicule and abuse on account of their decision against this abomination. Some may think, on reading Dr. Randolph's remarks, that Spiritualism has therein received a blow from which it can scarcely recover, or, which it will at least severely feel for a long time. But we think differently. He makes too many concessions. After all his hard sayings and accusations, he compromises the matter, and grants enough to bolster up the delusion, and shield it from the odium of being an unmitigated fraud. The Dr. professes to have turned from the dark bewildering maze of Spiritualism to the light of christianity. But if he would wield the weapons of such a warfare with success he must have more respect to the injunction of the Saviour, 'Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt; for the tree is known by his fruit.' Matt. xii, 33. INSTITUTION OF THE SABBATH.
By John Nevins Andrews
Dear Bro. Smith: I wish to offer a few thoughts relative to the institution of the Sabbath. If they are not in accordance with the Bible, I would gladly have that fact pointed out. "And God blessed the seventh day and sanctified it: because that in it he had rested from all his work which God created and made." Gen. ii, 3. Hence it appears that there were three distinct acts by which he instituted the Sabbath. The first act was that of example. "He rested the seventh day from all his work which he had made." This act took place on the seventh day: for the day was occupied in the act. The last two acts are thus stated: "God blessed the seventh day and sanctified it: because that in it he had rested from all his work." The blessing and sanctification of the Sabbath took place when the seventh day was past; for they were placed upon the seventh day because God had rested upon it. These two acts relate not to the first seventh day of time, for that had ceased to exist when God blessed and sanctified the seventh day: consequently they relate to the seventh day for time to come. By the first act the seventh day became the Rest-day or Sabbath of the Lord. And the fourth commandment expressly recognizes the seventh day as the Sabbath day when the first of these acts had taken place. He "rested the seventh day: wherefore the Lord blessed the Sabbath-day, and hallowed it." Ex. xx, 11. The second act placed the blessing of God upon his Sabbath. The third act crowns and consummates the whole. To sanctify this blessed day completes the Sabbath institution. For this act is literally, according to Webster, "to set apart to a holy, sacred or religious use." The days of the week are measured off by the revolution of the earth on its axis. It is to man, therefore, and not to some other order of beings, that the days of the week thus measured are given to use. Hence when God set apart one of these days to a holy use, the very essence of the act consisted in his telling Adam how to use the day. The Hebrew verb qidash, here rendered sanctify, is repeatedly used in the Old Testament for a public appointment or proclamation. Thus, "Sanctify ye a fast, call a solemn assembly." Joel i, 14. "Blow the trumpet in Zion, sanctify a fast, call a solemn assembly." Joel ii, 15. "And Jehu said, Proclaim [margin. Heb. sanctify] a solemn assembly for Baal. And they proclaimed it." These solemn assemblies and fasts were sanctified or set apart by direct announcement of the fact to those who were to observe them. But the most striking illustration of the signification of the word may be seen by comparing Ex. xix, 12, 23. When God was about to speak the ten commandments in the hearing of Israel, he sent Moses down from the top of mount Sinai to restrain the people from touching the mount. "And Moses said unto the Lord, The people cannot come up to mount Sinai; for thou chargedst us, saying, Set bounds about the mount, and sanctify it." Turning back to verse 12, where God gave this charge to Moses, we read, And thou shalt set bounds unto the people round about, saying, Take heed to yourselves that ye go not up into the mount or touch the border of it. Hence to set bounds round the mountain and sanctify it, was but another mode of saying, Set bounds about the mount and command the people not to touch the border of the mount. Thus to sanctify mount Sinai, or set it apart to a holy use, was to tell the people how God would have them use it. In other words to command them to treat it as holy to himself. And thus also to sanctify the Rest-day of the Lord, or to set it apart to a holy use, was to tell Adam that he should keep the day holy to the Lord. Hence it follows that Gen. ii, 3, though not a commandment for the observance of the Sabbath, is the record that such commandment was given to Adam. Having been from home five months and a half, with the exception of fifteen days, the associations of home seem dearer than ever. Sweet home! Our labors the past six months have been too abundant for our strength. In this time we have preached in Iowa, Wis., Ills., Mich., Ohio, N. Y., Vt., N. H., Mass., and Maine, besides having very many cares relative to the interests and advancement of the good cause. But rest, the blessing of God, and again mingling with a people who are free in the Lord, are reviving us again. Last Sabbath was a precious day to the Battle Creek church. We spoke twice on baptism—the necessary work to prepare the candidate for the ordinance—and the life which should follow baptism. We then planted in the water, in the likeness of Christ's death, seven brethren and sisters. Five of these were young men and women who had made no profession of religion, yet rested from labor on the Sabbath, and usually attended meeting. Many young people among us are in this condition. And the lack of consecration and spirituality in the church is one great reason why they remain in this condition. But the Lord has begun a good work in this church. May it extend to all our churches till the young, unconverted Sabbath-keepers among us shall be brought to a knowledge of the saving power of Christ. Two little girls were also baptized last Sabbath. The eldest daughter of widow sister Cranson, and the youngest daughter of brother and sister C. Smith. They have seen a large family follow their Lord in this ordinance, who are all living members in the church of Christ, or sleep in Jesus; but little Mary was the last. A more pleasant and glorious baptism we never witnessed. The evening following, the church assembled to attend to the ordinances. We were not able to attend, but are informed that it was a very solemn and impressive season, while at least one hundred participated in the ordinances of the Lord's house. Thus commences 1859 with the Battle Creek church. God grant that the power of theoretical and plain, practical Bible truths may so influence us as a church that the Holy Spirit may rest upon us powerfully throughout the year, or till Jesus comes. REPORT FROM BRO. CORNELL.
By M. E. Cornell
BRO. SMITH: Since my last report I have held meetings in several places. At Townsend I gave four lectures, but the going was so bad that only a few were out to hear. In fact, it has been so rainy and muddy most of the time since I came to this State that it was of no use to try to get up an interest in a new place, and many that are already interested could not attend meetings. So it will be seen that there has been a very slim chance to ascertain what the real degree of interest is in this State. By request of Bro. Coon I went to Wakeman and gave several discourses in the Episcopal church; some few appeared interested, but the weather was so unfavorable that there could not be a regular attendance. Four subscribed for the Review, and it is expected that a few will keep the Sabbath. Bro. Coon took great pains to get the light before his neighbors, but for the most part they manifested no desire to hear the evidences of our positions. Bro. Coon and family were very kind to us, and were not forgetful of our needs. If any of the brethren should be passing that way, they will find a hearty welcome at Bro. Coon's. Bro. Tillotson conveyed us to the cars at Sandusky city, where we arrived just eight minutes too late for the cars, and had to wait fourteen hours. Here was a chance for reflection. The cars would wait only their appointed time—will it be so with the car of salvation? "Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it." Heb. iv, 1. We were very sorry to come short of car-time; but oh! what will be the feelings of those who come short of eternal life? When the cars left Sandusky that morning at ten minutes past eight o'clock, some were taken and others left; so it will be when the saints are gathered and the chariots of God start for the eternal city. No doubt the time of their departure has nearly arrived. In the evening we called into the Baptist meeting and heard the Eld. point out to his members their fall, their coldness and indifference to their high profession. If he had only applied Rev. xviii, 2, and called them "Babylon," the testimony would have been complete. But after such a strait testimony it was surprising to hear him extol the church. Said he, "Once the people of God were persecuted, but now the church is respected and powerful. It is the most honored institution in the world—second to none." Mr. Brittan, the noted Spiritualist Editor from N. Y. city, had been there, giving a course of lectures, and had created considerable excitement, and obtained many subscribers for his paper. Alluding to this the Baptist Eld. said, "There has been too much attention paid to the devil in this city for the last few weeks; we had better attend to the things of God." I learned that Mr. Brittan had a large attendance, and many were praising his eloquence and endorsing his sentiments. I was told that a man in Milan was at a circle, and being very skeptical, pushed his tests so far that the spirits got vexed, and taking the horn or trumpet, gave him such a "rap" on his nose that he carried the marks several days. The "all signs" are fast multiplying in the land. The frog-like spirits are scattered over the whole world, and their "wonders" are fast deceiving the inhabitants of earth, and preparing them to be gathered to the valley of Jehoshaphat, to perish in the great battle of Armageddon. "Time now is closing, Jesus will come,
Signs are fulfilling, earth's pillars groan."
Republic, O., Dec. 26th, 1858. Visit to Otsego Announced
☞ Bro. & Sr. White and Bro. & Sr. Loughborough may be expected at Otsego, Sabbath, the 8th. Takes to itself a thousand different shapes and forms, and exists in different shades and lights, in various minds, and the individual affected by it is under the firm persuasion that he or she is in the light of truth. "He that trusteth in his own heart is a fool," says the wise man, and in nothing is this remark more applicable, than in religious matters. Satan is satisfied if he can persuade the believer to place great stress upon dreams, and impressions, and other airy fancies, which like the "will o' the wisp," only dazzle to blind and bewilder. E. has dreamed that a measuring rod was given him to measure the adjacent country, and he knows now all who are to be saved in his vicinity. T. has been shown that there would be 100 days of cloudy weather, which has proved incorrect. G. has been shown that in just seven years, Christ would send the great hail upon the wicked, which is contrary to Scripture, as no time is given in the present message. H. has prayed over his pipe and tobacco box, and it has been clearly shown to him that it is right to puff, and smoke, and chew, although the Bible says, the filthy cannot enter heaven. H. cannot mistake, he thinks, for he has so often tried his dreams, &c. I. thinks he must do this, or that, because it was impressed upon his mind with such force; and so common sense was set aside, and I. became a rank fanatic for days, until his brethren plucked him out of the fire. Now all these errors come from self-confidence, mixed with vain-glory and ignorance, and not being acquainted with the devices of Satan. Watch and pray. First watch, second pray; as though watchfulness were most necessary, and we tempted ones must know who our enemy is, and what are his modes of warfare. Time, precious time is lost, more than lost, by parleying with evil. Oh, let us not sleep as do others, but watch and pray, lest we enter into temptation. TUNE—"Do they miss me at Home." In this world we shall have tribulation,
Here trials and sorrows abound,
Whatever our lot or our station,
No permanent rest can be found;
But He who has loved us hath promised
A country where peace shall remain,
And also that all his disciples
That heavenly country shall gain. On the earth we are pilgrims and strangers,
We are seeking the city of God;
Our way is encompassed with dangers,
The way that all christians have trod;
But Jesus our Lord will attend us,
As saints have all proved in the past,
His power and truth will defend us,
And give us the kingdom at last. While here we shall meet with temptations,
The world will present all its charms,
And he who deceiveth the nations,
Would gladly throw round us his arms.
Yes, Satan will ever annoy us,
His darts he will hurl at the just;
But surely he ne'er can destroy us
So long as in Jesus we trust. Our days of affliction and sadness
Will soon all be numbered and past,
Our mourning succeeded by gladness,
Thank God! we shall triumph at last.
The day of redemption is dawning,
Its signs in the heavens appear;
Most speedily cometh the morning,
Christ's glorious kingdom is near.—Sel. 'Then they that feared the Lord spake often one to another.' DEAR BRETHREN AND SISTERS: How soul-inspiring is the thought that we are almost home; that our warfare is almost ended, and the crown of glory at the hand of the Saviour is so soon to be placed upon our heads. For one, I am ravished with the thought of eternal life. And I long daily, hourly, and sometimes every moment, to be where I shall behold the Lord face to face, and gaze at leisure on all the unveiled glories of the kingdom of God. I do rejoice that it is possible for us to overcome. I am glad that if we humble ourselves before the Lord he will draw near to us. Is not this encouraging? O what broad promises there are for us in the word of God. For one, brethren, I mean to abide in the vine till I am gathered at last to the heavenly garner. Let us all with the beginning of the New Year resolve to be more faithful to the Lord. Says the prophet, "Faithfulness becometh thine house, O Lord." O how very becoming it is to see a church ail standing in their appointed lot and place; and how very unbecoming it is to see a band of brethren and sisters down here in the very last sands of time sluggish, indifferent, and neglectful of the great salvation. Why, brethren, the Lord is not going to hold life and death before the thankless inhabitants of this world much longer; the Sanctuary, our only asylum of safety will soon be closed; and in view of this, "what carefulness; yea, what clearing of ourselves; yea, what fear; yea, what vehement desire; yea, what zeal," ought this to produce in each one of us. Forbearance will soon cease to be a virtue with the Almighty, and the seven last plagues will fall upon the unreconciled sons of Adam. Men may laugh and wag the head at those who are humbly trying to raise up the foundations of ancient generations, but God in his holy temple laughs at them; for he sees that their day is coming. That same omnipotent Arm which rolled great hail-stones out of heaven upon the proud Assyrians, will also soon "toss the inhabitants of the earth like a ball," and sweep the utmost extremities of the land as with the bosom of destruction. Men may rush recklessly on as they now do; they may "set their mouth against the heavens," and "lie against the Lord;" but Oh! will not his soul be avenged on such a nation as this? Yes, and it will be a "righteous thing with God" "to wound the hairy scalp of his enemies, and such an one as still goeth on in his trespasses." Then let me draw near to God that he may draw near unto me. Under the shadow of his wings we are safe. If all the "angels that kept not their first estate" should come out against us, it will avail nothing; for the Captain of our salvation is a successful warrior, and the Devil and all Tartarus with him must come under, and acknowledge him Lord of all. Glory be to God! "And I saw heaven opened, and behold a white horse, and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. And he hath on his vesture and on his thigh a name written, King of kings, and Lord of lords." "All the gods of the nations are idols, but our God made the heavens." In view of this, let us raise one mighty hallelujah to the Lamb, and redouble our efforts to overcome. Battle Creek, Mich., Jan. 1st, 1859. Supporting the Cause
By M. W. Porter
BRO. SMITH : I can say that for one I am trying to keep the Commandments of God and the Faith of Jesus, I feel to praise my great Creator that he has seen fit to let the light of present truth shine on my pathway, and greatly to adore him for his tender mercy in leading me to embrace it. My prayer to the Lord is that he may richly bless his servants who have labored so faithfully that the truth might be set before the people. I feel very sad on the account of my not being able to help sustain them in their labors, and am led to wonder how those must feel who have the means who will not do anything to support the cause. Again, I am led to inquire, Must I live and die in this world and never do any good, and the world be none the better for my having lived in it? Did Jesus intend that we should get all the property we could, and keep all we get, when he said to us, Lay not up for yourselves treasures on earth, &c., but lay up treasures in heaven? Dear Jesus, help us to take thy advice, and keep thy sayings, for they are truth. Brethren and sisters, let us have the Spirit of Christ in this respect. Did he labor for earthly treasures? or had he where to lay his head? Was he not a man of sorrows and acquainted with grief? Was not he the one that became poor that we might be made rich, and died that we might have life? O brethren and sisters, inasmuch as we profess to be the disciples of Jesus, let not our actions give us the lie; for if we have not the Spirit of Christ we are none of his. When I think of my many unworthy actions, I am led to ask myself the question, Can I ever be saved? Can I escape the swift destruction that is coming on the ungodly? We need your prayers, we crave them, that we fall not, that we may overcome at last. Myself and companion are the only ones of like faith in this vicinity. Those that heretofore were with us in the faith are now believers in the Age-to-Come theory. I wish to give you an account of some of the folly that we have heard preached, without trying to reply to it, as it has been fully and fairly met in the Review. This I think I can do without entertaining bitter feelings towards its advocates. We have been told that religion is a science; that there is no Holy Ghost about it, and this rejoicing with joy unspeakable and full of glory is nothing but excitement; that the gifts ended with the days of the apostles; that praying for the sick is fruitless; that there will be probation after the second coming of Christ; that children and idiots will not have a resurrection, because those that are saved will be saved by their works; that this nation will not suffer the wrath of God—none but those nations that have persecuted the Jews; that the saints will be caught up to meet the Lord in the air and remain there but a short time, and then return to the land of Palestine. Many more inconsistencies might be added; but this is sufficient, as you are better acquainted with the different views contained in the theory than I am. I know of nothing better calculated to lull people to sleep than the Age-to-Come theory. We have heard an advocate of that theory preach a number of times. We heard no exhortation to the people to become better men and women; the ungodly were not warned of approaching danger, neither were they pointed to the true Rest-day of God. How different this is from the word of God which says, Cry aloud and spare not; lift up thy voice like a trumpet, and show my people their transgressions. The language of inspiration has ever been, Turn ye, turn ye, for why will you die! Then how easy to distinguish the faithful servant from the unfaithful. Give us to know present truth and present duty, and let us by the assisting grace of God live up to it; and then, blessed be the God and rock of our salvation, we shall have a part in the glories of the future age. How vain the thought seems that there will be probation after the second advent of Christ. At the first he came in the form of a servant to communicate to a fallen world glad tidings, that all who would come might come and take of the waters of life freely. But behold how different the second! He comes, Lord of lords and King of kings! Not only this, but to rule the nations with a rod of iron, and dash them in pieces like a potter's vessel. Ever since I became a professor of religion I have believed that God would hear and answer the prayers of faith in behalf of the sick; and I think I have seen the evidence of it. I believe also in the gifts, and I fear that those who are fighting against them will find when it is too late that they are fighting against God. As soon as I can obtain the means I will repeat my petition for some one of the Lord's servants to come and help us. Dodge Co., Minn., Dec., 1858. A Prosperous Journey Home
By A. S. H.
P. S. We would here express our gratitude to God for a prosperous journey home, which was completed on the 8th inst. We are also grateful to him, that in his providence we have been permitted to spend a short time in the Western fields. Our sojourn there we call to mind with lively pleasure. The happy acquaintance formed with the dear brethren and sisters55 in the West, together with their care and interest for us, have united our hearts with theirs. That you, my dear brother, and all engaged with you for the spread of the truth, may be graciously sustained till our warfare is ended, is our humble and fervent prayer. A. S. H. Watchfulness in the Last Days
DEAR BRO. SMITH: The spontaneous language of my heart is, God is good. O, praise his holy name! I love him for his tender mercies and long loving kindness to his dear children. I am truly grateful for a place among those who strive to serve him in word and in deed. It is a great satisfaction to me that it is our privilege to understand our whereabouts in the stream of prophecy. One waymark after another we have passed, till we know we are near the hour of happy deliverance. O, blessed thought! O, sweet reflection! "But ye, brethren, are not in darkness, that that day should overtake you as a thief. We are all the children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober." 1 Thess. v, 4-6. Now is the time for us to be sober and watch unto prayer. Now is the time to put on the whole armor of God, that we may be able to stand against the wiles of the devil. "For," says the Apostle, "we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." "Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breast-plate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God." Eph. vi, 12-17. By assisting grace it is my firm purpose to stand with the children of God amidst their conflicts and trials here, that I may stand with them upon mount Zion. Yours in hope. A. S. HUTCHINS.
Barton Landing, Vt., Dec. 19th, 1858. D. T. SHIREMAN
By D. T. Shireman
Bro. SMITH : It is about six months since I commenced to keep the Sabbath of the Lord. The first lecture that I heard on the present truth was a review by Bro. Sperry of a discourse given by a Protestant Methodist minister in Cedar Co. The week following, Bro. Hart gave a course of lectures at Lisbon, when myself and others commenced to keep the Sabbath ; and I feel thankful to God that he inclined my heart to receive the present truth. I hope by the grace of God to overcome the beast and his image, and his mark and the number of his name, and stand with the redeemed on mount Zion. Brethren, let us put on the whole armor that we may be able to stand against the wiles of the devil. Time appears to me to be near its close. We have but a little longer in which to work. It will not be long till Christ will lay aside his priestly robe. Then it will be said, He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still. O let us be found watching and praying, so that the day of the Lord may not come upon us as a thief. I have removed from Lisbon to Hoosier Grove, two miles east of Western College, and if any of the brethren should come this way we want them to give us a call. There are two families here that keep the Sabbath. We would be glad if some of the preachers would come this way. There are some that would like to hear the truth. Brethren, I desire to be among the true and the faithful, and counted worthy to be numbered with the jewels of my Master. Yours in hope of eternal life. Western College, Iowa, Dec. 13th, 1858. MARY A. TILDEN
By Mary A. Tilden
BRO. SMITH : I have been waiting nearly a year to get money to send you for the Review and Youth's Instructor. I am a lonely widow, left with a little girl ten years old, and she is a weakly, crippled child. For months she has begged me to write you for the Instructor. If you will send me these papers we will read them with eagerness, and promise to do all the good with them we can. There is no one in Appleton that I know of that keeps the true Sabbath. My husband died the 7th of July, strong in the faith. When I told him I thought he was dying, he said, "If I am, there is no terror. I have a hope in the first resurrection." I cannot express to you the great satisfaction and comfort he took in reading the Bible, and comparing the Review with the word of God. He often said you had the truth, and exhorted me to hold it fast, let others say what they would. I feel that my loss is his great gain. My only hope is in God. Hitherto I have trusted in the arm of flesh. I now feel to look beyond this vale of tears. I have no confidence in any thing but God. Often when I know not where the next meal is coming from, there is some door open. I never knew what it was to be thankful for food until my husband's death. I have had many disappointments, and losses, and trials, to pass through. As soon as I can I will pay for the paper. My health is very poor. Appleton, Wis. Dec. 18th, 1858. NOTE.—We cheerfully send the papers free.—ED.