WHOLESALE denials of the word of God, with no foundation but the maliciousness of those who utter them, have become so frequent and so generally known, and we may add, so generally approved, that we can no longer note them as new developments in the downward course of the present generation. We are now left to wonder not so much at the hostility which Infidelity presents to the word of God, as the gigantic proportions which it has assumed.
A writer in the Christian Spiritualist, of May 10, in reply to the question, “Who can tell us what is the meaning of the word, as recorded in the book of Genesis?” says:
“I answer: it means nothing! amounts to nothing—at least to nothing more than would an assertion from you or me, that we are omnipotent gods. The ‘word’ of Genesis means just as much as the dicta of ‘Robinson Crusoe,’ or Joe Smith, and no more, viz: that the writer was endowed with a liberal imagination. It means that the author of Genesis is to be pitied, however he is considered—whether as a fanatic or impostor. There are, in the first four chapters of Genesis, upwards of three hundred falsehoods.”
A little farther on, the writer labors to prove that his father did not lie to Eve, when he told her she should not surely die by tasting the forbidden fruit, notwithstanding it contradicted the express declaration of God. If we may credit his statements it would appear that the Devil is a person of veracity, and it is altogether a mistake to consider him the father of lies. This cluster from his infidel vine he serves up as follows:
“IN THE DAY that thou eatest thereof, thou shalt surely day.”
“Adam did eat, and did not die, either physically or spiritually, according to Scripture; and hence, to believe the personage in question, is to believe the Creator guilty of a falsehood. Did he die physically? No; he lived some hundred of years after said event. Did he die spiritually? No; for his soul is immortal?”
Does not the literal Hebrew of Gen. ii, 17, according to the margin, read, Dying thou shalt die, which denotes that the penalty would be paid by a gradual process, and not instantaneously? and does not the 19th verse of chap. iii, define this? “In the sweat of thy face shalt thou eat bread, till thou return unto the ground?” But where does he get the information that the soul is immortal? Is it in Scripture? If it is, we could hardly expect him to credit it on that account; but it is not there. The spirits themselves admit this, and therefore declare that one object of their mission is to convince the skeptic of this truth. Luther says it is found in the “Roman dung-hill of decretals.”
We anxiously watch the movements of the churches which have dreamed and preached a world’s conversion. Will they attempt to check this swelling tide of rationalism and infidelity, the legitimate offspring of their own teaching? or will they “surrender at discretion?”
THE CAUSE IN THE WEST—INFORMATION WANTED.
By J. H. Waggoner
Bro. Smith:—I have lately seen a statement by Solomon Myers, of Plum River, Jo Daviess Co., Ill., in which he quotes from an article by Bro. White in regard to the former prosperity of the cause in the West, and its more recent decline, wherein Bro. White attributes the decline to the influence of the Age to Come. Mr. Myers says:
“Our brethren West need no reply to such a statement, but those in the East, who are not acquainted with facts, may need to have the statement corrected. Through the agency of a number of Western lecturing brethren, a goodly interest had been awakened, and a spirit of investigation was generally manifested. Our brethren living West, then invited some of our Eastern brethren to come and labor with them, and be co-workers with them in the great harvest. But to our astonishment, when they came, they came not as equals and co-workers, but claimed to be guides and leaders; and we must receive their interpretation and peculiar views. Such movements so prejudiced the people, and discouraged the brethren, that it became necessary for the Western brethren to take decided measures with reference to such things: hence the necessity for the call for these Conferences last Fall in Wis., and the result has proved that they were not called too soon. Now for J. W. to charge the distraction and discouragements that the advocates of present truth have met with in the West, to Age to Come views, is very painful; and we hope that upon mature deliberation, he will acknowledge his faults and make no more such extravagant statements.”
I must express my astonishment that any person should make such a statement as the above by Mr. M. I have been somewhat acquainted with the progress of the cause of the Third Angel’s Message in the West (and this is the cause of which Bro. White spoke) from an early date up to the present time; probably better than Solomon Myers or his informants. I say his informants, because I am unwilling to believe that he would willfully misrepresent things, and therefore conclude that he has been misinformed in regard to them. But I am anxious to ascertain where the error lies, and before I make any statement of my own concerning the cause in the West, I call upon Mr. Myers to state definitely what place or places he refers to where the interest has been awakened by the labors of Western lecturing brethren, who the Western brethren were by whom the interest had been awakened, who the Eastern brethren were that caused the prejudice and discouragement, and what “peculiar views,” the Eastern brethren tried to press upon them which the Western lecturing brethren did not believe. If his statements are true, I want to know it; and I shall wait a while to have this matter explained by the one who has tried to raise the fog, before I speak what I know.
J. H. WAGGONER.
Tyrone, Mich., May 5th, 1856.
What will become of the “Age-to-Come” City when the New Jerusalem comes down?
By R. F. C.
To this question I have never been able to get a satisfactory answer. If, during the thousand years, Jerusalem is to be re-built by human hands, it seems to be a question of no small importance, what will become of it when the City which Abraham looked for, “whose builder and maker is God” shall descend. Will it be destroyed? or will the two stand side by side as specimens of human and divine workmanship?
I asked a believer in the Age to Come, in Buffalo, and he said that the city built in the thousand years, would, finally, “head up” in the New Jerusalem state. But I was no more enlightened in regard to it after receiving this answer than before.
I have lately come in contact, for the first time, with the pamphlet on this subject, by J. Marsh, in which, speaking of the Restitution belonging to the thousand years, he says, “It will end up in the new earth and New Jerusalem state.” Still I am no wiser. But I find, upon examination and comparison,37that I have the father of the “Age to Come,” in a work entitled, Illustration of the Prophecies, by Elias Smith, published in 1808. On this point however they seem to differ. Perhaps it is only because the father is more explicit. He says, “Notwithstanding the glory of the thousand years, when Christ will be king over all the earth; when all nations will meet at Jerusalem from year to year, to worship the King, the Lord of hosts; yet it must have an end, and will close; and awful scenes will follow it; by which the way will be prepared for the eternal overthrow of all the wicked, and to bring all the followers of the Lamb to behold his glory in the New Jerusalem, world without end. . . . When we look over this glorious state of the nations for one thousand years, and view their glory under the MESSIAH, when Jew and Gentile shall all unite in love, when wars shall cease to the ends of the earth; when all nations being of one language, shall meet at Jerusalem from year to year, to pay their homage to their King, and to be taught his ways; at first thought we cry out, ‘O that this state might continue forever.’ But whoever reads and believes what is to follow all this, when the new heaven and earth are created, will see why this glorious state must expire. . . . How can I leave the delights of the thousand years to attend to a subject where rebellion, terror and destruction are its consequences? But these things follow after this glory; I must wade through it to higher, greater and more lasting glory, which shall never end.” pp. 168, 169.
Now the great difficulty is, that almost every passage of scripture describing future glory, which these writers apply to the thousand years, most clearly declare that glorious state to be everlasting, that it shall have no end, but shall endure forever—that there shall be no more utter destruction, but Jerusalem shall be safely inhabited. But one of these writers declares plainly that this future glory shall have an end; and the other, apparently to avoid so palpable a contradiction of the Scriptures, says, “It will end up in the new earth and New Jerusalem state”—an expression which, to me, is utterly unintelligible. I cannot see how one state can be succeeded by another without an end of the first. Still it is possible for the earthly city to remain while the heavenly City comes down and takes another locality. But it looks more like the truth that the Jerusalem which is to be safely inhabited, is no other than the heavenly.
On p. 113, the author of The Age to Come quotes Isa. lxv, 20, 22, and applies it to the thousand years; and on p. 123, he quotes the 17th verse of the same chapter to prove that a new heaven and new earth will be created at the close of the thousand years, when the present will pass away or be changed. Now if the 17th verse applies to the time when the new earth is created, how does the 20th apply a thousand years before?
A comparison of this passage with Rev. xxi, will show that it applies to the new earth.
ISIAH.
Behold I create new heavens, and a new earth.
The former shall not be remembered
I create Jerusalem a rejoicing.
The voice of weeping shall be no more heard in her.
Nor the voice of crying.
JOHN.
And I saw a new heaven and a new earth.
The first . . . were passed away.
I John saw the holy city, New Jerusalem.
And God shall wipe away all tears from their eyes.
Neither sorrow, nor crying.
There is a perfect agreement between the two witnesses, except that Isaiah says, The child shall die an hundred years old; while John says, There shall be no more death. All is harmony but this. Therefore it is reasonable to believe that a just translation will harmonize this apparent contradiction. Paganini translates it as follows: “There shall be no more carried out thence to burial an infant of days, or a youth, or an old man who hath not filled his days; for the man of a hundred years shall be as a youth.” This harmonizes the whole—both witnesses agreeing that there will be, in the state of which they speak, no more death.
THE THIRD MESSAGE.
By Editor
The particular message now going forth to fallen man in behalf of truth, we believe to be that of the Third Angel of Rev. xiv. In the light of the Third Message we now profess to stand. But a third implies a first and second. Whoever admits that we are now under the Message of the Third Angel, necessarily admits that we have had a first and second; as a third without a first and second would be an impossibility. Have the first and second messages, then, been fulfilled? They have—in the past Advent movement. In proof of this, and to bring fresh to mind the interesting facts connected with it, we are giving the article entitled, “The Rise and Progress of Adventism.” The reader will remember that the article was written in 1844; and though the condition of many things has changed since then, and further light has corrected some erroneous impressions, the main facts as then existed lose none of their interest.
THE BIBLE.
By C. W. Sperry
(Concluded.)
OBJECT OF THE GIFTS.
We will notice the object of these gifts. "For God speaketh once, yea twice, yet man perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon man, in slumbering upon the bed. Then he openeth the ears of man and sealeth their instruction. That I may withdraw man from his purpose and hide pride from man. He keepeth his soul from the pit, and his life from perishing by the sword." Job xxxiii, 14-18.
Those who have objections to this mode of instruction will make them on their own responsibility. "And he that contends with the Almighty shall he instruct him?" He that reproves God, let him answer Job xl, 2. "In this age of worldly wisdom and religious apostasy, intellectuality has usurped the seat of Bible faith," and the means of instruction appointed by God has had to give way to man's wisdom, through the theological instructions of the day, until God's appointed means have fallen into such disrepute that his servants who "come down" to them (for they have been above them) are stamped as visionaries; while others cry, Bible, Bible, but away with its means of instruction.
When the God of Heaven condescends to pour out his Spirit, and gives instructions and warnings to save us from "pride," the "sword," and the "pit," to say then that we are to give no more heed to them than to dreams and false prophets, is charging God with folly. It is as much as to say, By these means God opens our eyes, but we need not look! opens our ears but we need not hear! shows the pit but we need give no attention! Such I fear will find swift destruction.
Another idea which is thrown out to blind the mind, is the following: "When we lack wisdom let us ask of God, not of visions." Such expressions betray ignorance or blindness, and I hope the honest and candid will examine the idea, and be not deceived. While the cry is, Bible, let us understand Bible instruction. It is true we should ask God for wisdom and then we should be willing that he should answer in his own way. I think those who do not see the manner in which wisdom comes must be in the condition Job was, when Elihu was reasoning with him; viz., in the dark, where they cannot perceive when God does speak. And the reason why Job could not perceive was because he brought himself into the dark, by murmuring against God's dealings with him. I hope we shall remember the reproof of Paul, while God is restoring and using the gifts. He compares them to the different members of the body, and says, One cannot say to the other, I have no need of thee: [1 Cor. xii.] as much as to say we have need of them all; and the instruction is that they are a help to each other. So when we ask God for wisdom, and he sees fit to employ one of these gifts through which he imparts that wisdom, we cannot say we have no need. When we ask God to save us, we know he cannot save us in sin, and he will use his own means to point out that sin to us.
We have need of these gifts now if ever they were needed. And while we are in the time of judgment, God will bring every work into judgment with every secret thing, whether good or evil; therefore he must use means to bring out secret sins. One object of visions is to show present duty as well as future history. Peter was instructed when to go to the Gentiles. After receiving directions from the Saviour, not to go in their way, this caused a trial to the church, while they went up to Jerusalem. But Peter was bold to tell his vision, and says, "What was I that I could withstand God?" So that they were obliged to believe Peter's vision. And when we deny this operation of the Spirit of God, in this day, we withstand Bible instruction, and will need more humility, and self-abasement, before God can fit us for the society of holy angels, and to dwell in his presence.
Some may take exceptions, when we say that these gifts are necessary to point out our faults and errors, because the Bible is for our correction and instruction. So the Bible said, Thou shalt not covet, when Ananias and Sapphira kept back part of the price, but it took the gift of the Spirit to say, Thou art the man. God is the originator of every moral principle. But every age and dispensation brings man into different circumstances, where new items of duty grow out of the same principle. The Bible does not minutely point out, and could not without a world of books, the history of all mankind in every age and calling; so the Spirit is given to the world as a reprover of sin and to bring all things to our remembrance.
There is a wide field of instruction open to mind while meditating upon this subject. It looks so clear that it seems I could convince every candid mind, could I reason with them. Some believe in the gifts but say there is no importance to them. This is having a form of godliness, but denying the power thereof. If we say these gifts are not to be followed "any more than false prophets," we deny their power to influence the mind for good. Now I cannot believe that God should condescend to pour out his Spirit upon his children, and they be indifferent to it, and give it no place in their hearts and actions.
Now when we thank God for the Bible, let us have Bible faith, Bible Sabbath, Bible day for the Sabbath, Bible Commandments and Testimony, Bible gifts, Bible submission to them all, then we shall have Bible religion, Bible hope, and soon Bible salvation and Bible glory forever.
"Holy Bible, book divine,
Precious treasure, thou art mine."
I do not feel ashamed of God's blessed truths, though they come in contact with the wisdom of this world, however humiliating; nor do I feel like putting them under a bushel. Now brother, sister, reader, I do not feel like deceiving any one, or like supporting or upholding any false theories; for this will do no one any good. Every work will be tried of what sort it is. But let me remind you that heaven's eternal day is just before us, and we are in the antitype of ancient Israel, after they left Egypt, while in the wilderness being proved by God's law, when many drew back because of the straitness of the way, and fell before they reached the land of Canaan. So down here, many are not willing to have their lives searched and corrected, and brought into harmony with God's word, and are drawing back. Let us believe to the saving of our souls. No guile in our mouths, nor fault in our hearts, is the only qualification that will recommend to the favor of God, who has borne long with us. "Then we shall receive eternal gain for worldly loss; but the unfaithful eternal loss for worldly gain." Perfect holiness in the fear of God, without which no man can see the Lord,
C. W. SPERRY.
Truth
TRUTH.—Truth is mightier than brute force. It may die or, seem under violence to die, or in prison, or at the stake, but it will live again and triumph. Those desperate men who saw the dead Christ in the grave, and rolled that huge stone against its door, and sealed it with the great seal, how they exulted! In their view the deed was done; the Nazarene had run his course. His very name, if not forgotten, would be henceforth the synonym of infamy. Poor fools! That death was the womb of life. Out of it came invincible strength and eternal triumph. He that was dead lives again, ascends to heaven, sits at the right hand of God!
Learned Men on the Sabbath.
By J. B. Frisbie
(Concluded.)
ADDRESS OF THE PHILADELPHIA CONFERENCE.—DEARLY BELOVED BRETHREN:—When you connected yourselves with the Methodist Episcopal Church, and acknowledged us as your pastors and spiritual teachers, you doubtless expected we would diligently watch for your good, and faithfully admonish you of approaching danger. And even if you had not, we should ill deserve the confidence you have placed in us were we to be silent on any point where we believe your welfare is involved; and we should certainly become obnoxious to the threatenings of God against the watchman who beheld the sword, but warned not the people. See Eze. xxxiii, 6. And believing you will regard it as an evidence of our pastoral affection and fidelity, we, according to our conviction of its necessity, submit you the following address on the sanctification of the Lord's day.
As this is so expressly enjoined upon us in the Bible and the Discipline of our church, it is unnecessary to argue at length its moral obligation. It was instituted by God, and given man when first created and placed in Eden, designed to assist his intellectual and spiritual exercises, and periodically call to his mind a future heaven of rest and happiness, of which it is a type.
If this was given to man in his pure state, how much more needful is it in his fallen state! Accordingly God re-enjoined its sacred observance upon the Jews in their ceremonial, civil and moral laws. Nor was it commanded merely, but to its proper sanctification were promised the special blessings of its great Author:—"For thus saith the Lord unto the eunuchs that keep my Sabbath, and choose the things that please me, and take hold of my covenant, even unto them will I give in my house, and within my walls, a place and a name better than that of sons and of daughters. I will give them an everlasting name that shall not be cut off." Isa. lvi, 4, 5.
"If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words, then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob, thy father; for the mouth of the Lord has spoken it." Isa. lviii, 13, 14. In perfect accordance with the Scriptures on this subject, it is stated in the General Rules of the Discipline of our church, "It is expected of all who continue in these societies, that they continue to evidence their desire of salvation by doing no harm, avoiding evil of every kind; such as the profaning the day of the Lord, either by doing ordinary work therein, or by buying or selling." And at the close it is added, "These are the general rules of our societies, all of which we are taught of God to observe, even in his written word. If there be any among us who observe them not, who habitually break any of them, let it be known unto them who watch over that soul, as they who must give an account. We will admonish him of the error of his ways; we will bear with him for a season: but then, if he repent not, he hath no more place among us; we have delivered our own souls."
Where the profanation of the Lord's day is great and alarming, to this may be added the prevailing practice in the cities and large towns of buying and selling bread, milk, ice, and other articles of food, or luxuries, which previous attention might have prevented; the habit of shaving, or being shaved, blacking boots and shoes, and performing various other little offices and culinary labors on the Sabbath, which certainly ought not to have been omitted on Saturday, and which conflict with the proper discharge of the sacred duties of this holy day. Thus much we say of the church generally; but suffer us to speak plainly to you as Methodists.
DR. CHAMBERS says, "It was Constantine the Great who first made a law for the observance of Sunday, and who, according to Eusebius, appointed that it should be regularly celebrated throughout the Roman empire.
LAW OF THE STATE OF NEW YORK.—"There shall be no shooting, hunting, fishing, sporting, playing, horse-racing, gaming, frequenting of tippling-houses, or any unlawful exercises or pastimes, on the first day of the week, called Sunday; nor shall any person travel on that day, unless in cases of charity or necessity, or in going to or returning from some church or place of worship; nor shall there be any servile laboring or working on that day, excepting works of necessity and charity."
Most, if not all the States in the Union have laws essentially agreeing with the above; and this protection of the Sabbath has obviously grown out of the conviction of all intelligent legislators, that a holy day of rest, and the public worship of God, "are," as the statutes of Vermont well express, "in the highest degree promotive of the peace, happiness, and prosperity of a people."
REVISED STATUTES OF MICHIGAN.—For the observance of the First Day of the Week.
SECTION 1. No person shall keep open his shop, warehouse or work-house, or shall do any manner of labor, business or work, except only works of necessity and charity, or be present at any dancing, or at any public diversion, show or entertainment, or take part in any sport, game, or play, on the first day of the week; and every person so offending shall be punished by fine not exceeding ten dollars for each offense.
SEC. 6. If any person shall, on the said first day of the week, by rude and indecent behavior, or in any other way, intentionally interrupt or disturb any assembly of people met for the purpose of worshiping God, he shall be punished by fine not less than two nor more than fifty dollars, or by imprisonment in the county jail not exceeding thirty days.
SEC. 7. No person who conscientiously believes that the seventh day of the week ought to be observed as the Sabbath, and actually refrains from secular business and labor on that day, shall be liable to the penalties provided in this chapter, for performing secular business or labor on the said first day of the week, provided he disturbs no other person.—p. 191.
We see that there is a provision made for the Sabbath in Mich.; but it is not so in all the States.
Some are already threatening that there must be a stop put to this Sunday-breaking in this State. Some think that we should be "subject to the powers that be." We intend to be if they are ordained according to the law of God. But to say that we shall be subject to the law of man when it stands in direct opposition to the law of God, would make God contradict himself.
The proverb is, "When Doctors disagree, who shall decide." We not only find learned Doctors disagreeing with each other, but contradicting themselves, as in the case of Watson, Humphrey, Stone and Edwards. They will first argue for the perpetuity of the Sabbath, which is the seventh day; and then turn around and say it is the first day instead of the seventh, for various no-reasons, and contradictory assertions.
Many say the day is changed. Many say it is not. Some say the change of the day does not effect the law. Others say that it destroys or abolishes it. Mr. Stone says that "it is highly probable, when the Sabbath was revived in the wilderness, the old seventh day had been lost, and a new one was substituted." Then a few pages further in his book he says, "The change of the Sabbath, from the seventh to the first day of the week was at first introduced by Christ and his apostles." How Christ and his apostles could have changed it from the seventh day to the first, when they were not keeping the seventh day, it will take a learned doctor to tell.
Such consummate folly we have to meet on this question everywhere, whether it is by their dead or living authors, that it is enough to make any enlightened man sick of such worldly wisdom, (I had almost said worldly folly.)
I will close these learned extracts by quoting one more learned man of modern times, "If, then, the original Sabbath law is still in force, our First-day-keepers are Sabbath-breakers; but if what they keep is the true Christian Sabbath, then the original institution is done away. It is sheer perversion of language to call that the same, which differs in so many particulars. As well might we say that the fourth of July is the same as Christmas."
J. B. FRISBIE.
Battle Creek, Mich., May, 1856.
REPORT FROM MESSENGERS
By M. E. Cornell
From Bro. Cornell.
BRO. SMITH:—From Battle Creek I went to Saline, and met with the church on Sabbath and First-day, April 19th and 20th, and preached two discourses. The church seemed to be united and firmly established in the present truth. They now number about sixteen. During the past Winter they have occasionally been favored with the labors of Bro. Waggoner, which they seem duly to appreciate. After the meeting on the Sabbath we repaired to the water, and Bro. Waggoner baptized one dear soul for the remission of sins. How pleasant it is to see the understanding believer buried with Christ by baptism, and arise again with the confident feeling that they will lead a new life. My visit with the old friends of truth in this place was truly pleasant. Bro. C. S. Glover, formerly of Sylvan, has taken up his residence in this place, and still keeps a pilgrim's home; as glad as ever to entertain his fellow pilgrims in the Third Angel's Message.
On Monday morning, in company with Bro. Waggoner, went to Ann Arbor, and by rail road and stage arrived at Rochester, Mich., Tuesday noon. We spent the Sabbath and First-day with the church at Shelby. Nearly one year has passed since they have been visited by any of the messengers. Only three have turned away from the Sabbath, while about twenty-five remain firm in the truth. Most of the time was occupied by Bro. Waggoner in speaking on the law, gospel, and prophecies relating to the present time, much to the edification and encouragement of the church. We were glad to see and converse with Eld. R. J. Lawrence, and learn that he was increasing in zeal and knowledge of the present truth. The church has good reasons to hope that39he will soon be an efficient laborer in the last Message.
A meeting was called for the purpose of considering "church order," and Bro. R. T. Payne was unanimously chosen and set apart as deacon of the church. Another meeting was called to celebrate the ordinances of the house of God. Order and union seemed to prevail in every meeting. Four manifested obedience by baptism, and others are expected to follow soon. Several of the church had been bound for months, so that they had no strength to bear testimony in their social meetings; but they are now free, and fully resolved to henceforth walk in obedience. We trust that the impressions given by the admonitions and exhortations at this meeting will be lasting; and we can but hope that we shall hear good concerning this company of believers from this time onward.
M. E. CORNELL.
Tyrone, Mich., May 2d, 1856.
A HOME IN GLORY.
By Editor
[The following is one of a number of rare hymns which a brother has furnished us, which were familiar to the Advent people under the First Message. We cheerfully give them a place in the REVIEW, both on account of the spirit they contain, and the pleasing remembrances they produce of former days.]
THERE is a rest for saints prepared,
A home for them in glory;
And all who wait to greet the Lord,
Shall reign with him in glory.
CHORUS: O glory, O glory,
There is room enough in the new earth,
For all a home in glory.
When Jesus did ascend on high,
Upon a cloud of glory,
Two shining angels standing by,
Announced the joyful story.
CHORUS: O glory, &c.
This Jesus who was taken up,
To intercede in glory,
In manner like shall come again,
To reign with saints in glory.
CHORUS: O glory, &c.
The signs which he did kindly give,
Preceding him in glory,
Have been fulfilled this age we live;
And soon he'll come in glory.
CHORUS: O glory, &c.
His faithful servants heard the word,
That soon he'd come in glory;
While evil servants say the Lord;
Delays to come in glory.
CHORUS: O glory, &c.
Tho' he may seem to us to wait;
Yet soon he'll come in glory,
For we believe there's no mistake,
O hallelujah, glory.
CHORUS: O glory, glory,
There's room enough in the new earth,
For all the saints in glory.
Meetings in Pennsylvania
By John Norton Loughborough
From Bro. Loughborough.
BRO. SMITH:—I left Bath, fourth-day evening, April 9th, and arrived at Genesee station, Alleghany Co., the day following, where I met Bro. Ingraham, who came 18 miles on horseback, to carry me to my appointment in Pennsylvania. The roads were very bad, so that there was no traveling save on foot, or on horseback. We pursued our journey, alternately riding and walking, and reached Ulysses in safety. We commenced meetings in a school-house near Bro. Ingraham's, at the commencement of the Sabbath. Gave five discourses on Sabbath and First-day. Some interest seemed to be manifest in the word spoken.
April 15th, commenced meetings in Lewisville, two miles from Bro. Ingraham's. We spoke on the First Angel's Message of Rev. xiv, and while speaking of the subject of the judgement as introduced by that Message, we claimed that orthodox teachers held that there were two judgements: one at death, and the other at the resurrection.
After we had finished our discourse, one Eld. Thomas, a Baptist minister, arose and denied that orthodox teachers believed that men were judged at death, and called on us to prove it. I stated that I had discussed with several individuals on the subject of immortality, and they claimed that men were judged and went to their reward at death. While I was making this statement he interrupted me saying, "Yon'll have a chance to discuss again before you get through." I looked on his remark as a challenge for a discussion, and accepted it. We deemed it expedient to meet him in a public discussion if possible from the fact that he with others had been preaching around on the hills against the Advent doctrine, and trying to prejudice the people against our views of the state of the dead, &c. We knew that if a discussion was held, many of those who had heard him would come who knew nothing of our faith, and would have the privilege of hearing for themselves on this point of our faith at least.
The discussion commenced April 23d, and held two days. It was held in quite a large school-house, which was filled to its utmost extent. Eld. T. came on with Luther Lee's work on the soul as his principal testimony, and confined himself as closely to reading his book, as ever a note preacher did to his notes. He read to us in the course of the discussion nearly all that Mr. Lee says in his work on the present condition of man, the state of the dead, and the eternal torments of the wicked; while we endeavored in the freedom of God's Spirit to present the Scripture testimony on this subject. The result was, some of his own members are uneasy about the doctrine they have believed, and quite an interest was awakened to hear on the reasons of our faith entire. They, we trust will soon have an opportunity, as it is contemplated that the Tent will be pitched among them.
There seems to be a large field open in Penn., where much good can be done. There has been for a time past a steady opposition to Bro. Ingraham, from the professed shepherds, but yet his heart has been cheered by seeing many embrace the truth of God, and we hope, with him, that this is but an earnest of what will yet be seen. The field in which Bro. Ingraham labors is new. He needs your sympathies and prayers. Let the saints remember that field.
On First day, April 27th, I gave three discourses in a new place, some seven miles from Bro. Ingraham's. The congregation was good and attentive, and seemed desirous of understanding our faith. The next day I started for this place, where I arrived May 1st. I expect to labor in new fields in this vicinity some two weeks.
I still feel like trusting in God, for he will water his truth and cause it to bring forth fruit unto eternal life.
J. N. LOUGHBOROUGH.
Winfield, N. Y., May 5th, 1856.