We do not wish, by any means, to undervalue the importance of the work of grace in our hearts here; nor do we think that the position that the birth of the Spirit is our change from mortality to immortality, necessarily implies this. True, our agency is not concerned in our final change, or in the resurrection of the just; but our agency is concerned, essentially and continually, in our preparation for that event; and in the very declaration therefore, Ye must be born again, is contained the necessity of our doing all those duties through which we are to be accounted worthy of the resurrection of the just,—a birth to that life over which the second death has no power.
We admit that such expressions as 1 John v, 1, refer to this present state; as it is not only possible, but necessary for us to believe before we can attain unto the resurrection; hence we question the propriety of the rendering, "born of God," as applied to believers now; since the state brought to view by this expression, is the one into which we are introduced by the resurrection. We find various translators agreeing upon rendering the term begotten, instead of born, which frees the text from all difficulty.
If it be true as the writer says, whom Dr. Clarke quotes, that the expression, born of God, should nowhere be used, it takes those passages in the writings of John which contain this expression, (and he is the only writer who uses them,) completely out of the hands of those who have relied on them to prove that the birth of the Spirit takes place at conversion. Nevertheless the term gennao is rendered "born" in numerous instances, as in Matt. ii, 1; and we think the connection in 1 John iii, 9, and v, 18, will justify such a rendering in those places.
The term in Rev. i, 10, and in Col. i, 18, above referred to, and which is in one place rendered first-born, and in the other, first-begotten, is not gennao, but prototokos, and should invariably be rendered first-born. It occurs nine times in the New Testament, and is in every instance thus rendered, except in Col. i, 18, and Heb. i, 6. Now if Christ is the "first-born from the dead," the first-born among many brethren, [Rom. viii, 29,] the first-fruits of them that slept [1 Cor. xv, 20, 23,] when the remaining sleepers are also awakened, who are his, is it not to them a birth also? A first implies a last; and if because Christ rose from the dead, it is said that he is born from the dead, and because he rose first, he is called the first-born, when God brings them who sleep in Jesus, from the dead with him, or in the same way that he brought him, [1 Thess. iv, 14,] will they not be the last-born? Here is positive proof that the resurrection is regarded in Scripture as a birth. That this (the first resurrection) is a birth of the Spirit, we learn from Rom. viii, 11. It is sown a natural body, it is raised a spiritual body. 1 Cor. xv, 44.
We now turn to John iii, 6. That which is born of the Spirit is SPIRIT! The seventh day is the Sabbath of the Lord thy God! The soul that sinneth it shall die! These are all declarations of Scripture, all equally plain and positive; and while we do not regard with any degree of doubt the last two, how can we the first?
Christ is the first-born among many brethren. Who are these brethren? Those of course who "are his," who have in this life cherished his Spirit. Rom. viii, 9. No one can claim that the wicked are included among the "brethren," of whom Christ is the first-born. We conclude therefore that the Scriptures have no allusion to the wicked in their teachings on this subject. But if it be urged that they must be included because they have a resurrection, we reply that the same argument would also prove them Christ's brethren.
That the wicked will be raised, is a fact plainly revealed; [Jno. v, 28, 29; Acts xxiv, 15,] but this does not identify them with the people of God. Theirs is a second resurrection, a resurrection to a temporal life, and only a necessity on account of their transgressions of God's holy law. They are reserved to the day of destruction, and will be brought forth to the day of wrath. 2 Pet. ii, 9; Job xxi, 30.
The first resurrection, that of the righteous, out from among the dead, is the only one set forth as an object of hope and desire by prophets and apostles. He that soweth to the Spirit shall of the Spirit (by a birth of the Spirit) reap life everlasting; but he that soweth to his flesh shall of his flesh reap corruption. Gal. vi, 8. To attain unto this we are to serve God instantly day and night. Acts xxvi, 7. And whether we make the work of grace in our hearts the new birth29itself, or a preparation necessary to that birth, it matters not as far as its importance is concerned; for while, if it was the birth itself, it would be essentially important, we make it no less so by considering it an essential preparation for that event.
YE MUST BE BORN AGAIN.
By John Byington
BRO. SMITH:—I see in No. 25, Vol. VII, of the Review, under the heading, "Ye must be born again," the writer has to admit that in 1 John v, 1, where the term "born of God" is used, it has reference to the work of grace here, and not a resurrected or future state. True he says, if the passage were translated rightly, the term, born, would be rendered begotten. Dr. Clarke, who, I believe, is admitted to be a good scholar, in his notes on 1 John ii, quotes an author whom he approves, who says, The term, born of God, should nowhere be used in Scripture, but in every place be rendered, begotten of God.
That the terms, born and begotten are used synonymously in the New Testament, I think there can be no doubt. In Rev. i, 5, we have the term begotten: in Col. i, 18, we have the term born, and both have direct reference to the resurrection of Christ. To my mind it is clear that the following passages have reference to the work of grace here, through the agency of the Spirit, which will prepare us for a glorious resurrection. John iii. 5; i, 12, 13; 1 Pet. i, 22, 23; 1 John iii, 2, 9; v, 5; Titus iii, 5.
I hope my brethren will carefully read these scriptures, and I think we shall all see in them the importance there is attached to the work of grace here. The agency of the Spirit in renewing the mind is one of the most prominent features of the doctrine of the New Testament. Read the following passages. 1 Cor. ii, 12, 14, 15; Rom. viii, 5, 9, 13, 16, 26. We should have to transcribe a large portion of the New Testament should we bring all the evidence on this point. I would ask, If in a strict, literal sense we apply the term, born of God, to the resurrection, do not the wicked experience the new birth, as they have a resurrection? JOHN BYINGTON.
Buck's Bridge, N. Y., Apr. 21st. 1856.
P. S. Our agency is concerned in the work of grace preparatory to a glorious resurrection, but not in the resurrection itself, which makes this an important subject. This is the only apology I have for the few thoughts I have written. J. B.
Tobacco.
In the United States, intelligent physicians have estimated that twenty-six thousand die every year from the use of tobacco; and in Germany, where the streets, as well as the houses are literally befogged with tobacco smoke, the physicians have calculated that, of all the deaths that occur between the ages of eighteen and thirty-five, one-half originate in the waste of the constitution by smoking.
Tobacco exhausts and deranges the nervous powers, and produces a long train of nervous diseases. It is peculiarly calculated to produce diseases to which this age is liable; and especially those forms that go under the name of dyspepsia, with all their kindred train of evils. It also exerts a disastrous influence upon the mind, and frequently produces an enfeebling of the memory, a confusion of ideas, irritability of temper, want of energy, an unsteadiness of purpose, melancholy, and sometimes insanity. These are the ultimate effects of the use of tobacco; and though one may not perceive them in his own case, we are assured that the tendency of the drug is always towards disease.
CAST THY BREAD UPON THE WATERS.
By Editor
We have often suggested the importance of circulating the Review and tracts where there seemed to be a possibility of their doing any good. We know not how many there are in the land, famishing for the word of truth who would be led to a knowledge of it, from a perusal of our books and papers. There are doubtless many who would be interested to learn our position, who know not as yet that there are such a people as ourselves, or such publications as we issue. The following letter which we received from Mrs. Martha Ashbaugh of Kane Co., Ills., will illustrate.
"MR. SMITH, Sir:—A couple of numbers of your paper fell into my hands very accidentally, and so much interested me that I determined to send for the Review and Herald for one year."
We therefore say again, brethren, spare no pains, either by circulating books and papers, or by written epistles, or by word of mouth, to get the important subjects in which we are interested, before the people. "Cast thy bread upon the waters; for thou shalt find it after many days." Eccl. xi, 1.
The Two-horned Beast, the False Prophet.
By Roswell F. Cottrell
MANY are the theories concerning the two-horned beast and the false prophet of Revelation. One says that France, another that England, and another that some other portion of the ten-horned beast, is the beast with two horns like a lamb. And for the false prophet, one takes Mahommedanism, another, Catholicism and another, Mormonism, &c.
That the two-horned beast and the false prophet are one, is evident from the consideration, that if it is not so, we have the rise and work of this beast given, and nothing said of his destiny or end; and then the first that is seen of the false prophet is, he is captured and cast into the lake of fire. This would be a strange way to introduce a character deserving such punishment: to keep us in ignorance of his existence till the last act, and then suddenly introduce him and have him taken and destroyed in connection with another whose whole history had been previously given. This being inconsistent, we take the specifications given of the character and work of the false prophet, and search the preceding history to find a character to which they will apply. He is taken in connection with the beast, and the specifications by which he is described are,
He had “wrought miracles.”
He had wrought them “before him;” that is, before the beast.
By these miracles he had “deceived them that had received the mark of the beast, and them that worshiped his image.” Rev. xix, 20.
Now compare these specifications with those of the two-horned beast.
He exerciseth all the power of the first beast before him, (that is, in his presence, or in his sight,) and causeth the earth and them which dwell therein to worship the first beast whose deadly wound was healed; and he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men; and deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, (taking the place of a prophet or religious teacher,) that they should make an image to the beast, which had the wound by a sword, and did live.
Thus it is evident that the two-horned beast and the false prophet are identical. R. F. C.
THE BIBLE.
By C. W. Sperry
The Book of books, the Gift of gifts to fallen man! Much is said about this book. It is prized of men and held up as a precious treasure to the world; but at the same time, its principles are denied by mankind at large, as if they belonged only to angels or to other ages than this.
My soul is stirred within me while I see its thrilling and blessed truths trampled under foot. The mass of teaching at this time is peace and safety, blinding the minds of the people, lulling the world to sleep, and leading them on to destruction; while the Saviour says, As it was in the days of Noah, so shall it be in the days of the coming of the Son of man. But ministers say, Not so. How do they say this? By saying that the world is to be converted, and therefore all will believe. But did all believe in the days of Noah? If so, then all will believe in the days of the coming of the Son of man. If the world was not converted then, it will not be when Christ comes.
Again, our Saviour says, "When the Son of man cometh shall he find faith on the earth?" The plain inference is, there will be but few who will have true, living faith. But according to the teachings of the day, the world will be full of faith. Such teaching is calculated to drown men in perdition.
God in his wisdom has given us a Bible that is plain and consistent; and plain teaching will bring out its plain truths; and while he is closing the plan of salvation, every plant that he has not planted, is being rooted up; so that man can see the beauty and harmony of his work if he will. And while the blessed truths are shining out of his Word, men draw back; yet they cry, Bible, but away with its truths which they say are new things or new revelations; whereas it is old things restored.
God’s Sabbath old as creation is, with them, a new wind of doctrine. If we have the Bible, we must have the Bible Sabbath, and if we have the Bible Sabbath, we must have the Bible day for the Sabbath, which is the seventh day and no other. And as Bible truths come up one after another, rooting up traditions and principles of wrong, men draw back. The closing work of the Gentile Church is represented and symbolized, not by one angel only, but three, which have their time, and each a specific work, and they follow each other; but the third completes the work. The third will continue to uproot all things which are unlike the great Pattern.
All the qualifications of Christ, our example, will be found in the remnant. All the gifts of the Spirit will be in exercise. The Spirit of the whole gospel will there be exhibited. God will not find a body out and mangled, maimed, halt and blind; but perfectly joined together. The tree may have all its branches, but it is the fruit that makes it fair and beautiful; so the church may have all the theories, but the gifts will make her clear as the sun, and fair as the moon. Instead of the gifts being the root, foundation or trunk, they are the legitimate fruit, that hang out on the branches.
We wish to notice the nature and object of these gifts; and while we plead Bible, let us remember these gifts are Bible as much as the Sabbath. Some say they are done away: so it is said of the Sabbath; but this does not make it so. These are so extensive with the commission to preach the gospel. Mark xvi, 15-18.
Man is of that nature that God cannot speak to him face to face, and therefore he has used means to communicate to him through the gifts of his Spirit. This is a revelation of God to man, and I desire more of the same kind. But some say the Bible is all the revelation we want; but it is the Spirit that brings these truths to our remembrance. We may observe the precepts or have a form of them, and still be destitute of the power and spirit of them. It was said in old time, "Fear God and keep his Commandments, for this is the whole duty of man." If the ten commandments were the whole duty, what further testimony need we by our Saviour? Under the Third Angel we find we must keep the Commandments of God and the Faith or Testimony of Jesus. Now the Testimony of Jesus is a revelation of no new principle; but a new combination of circumstances, brings new items of duty, growing out of the same principle; therefore our Saviour spake and magnified the law. It is said in reference to our Saviour, that he shall speak unto them all that I shall command him. Deut. xviii, 18. We might suppose that a Prophet like him, would speak all things necessary for our salvation; and so he says, Whosoever shall hear these sayings of mine and do them shall never fall. Luke vi.
But still the apostles had revelations, were caught up to the third heavens, had visions containing new ideas and duties, but no new principle; nothing that would conflict with the principles of God, or his Son. The Saviour gave no direction about going to the Gentiles, and told them expressly not to go in the way of the Gentiles; so a new revelation was given for this purpose, through the gift of the Spirit. The gifts, many of them, have been lost, or nearly so, in the church; but they will be restored.
"And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams, and on my servants and on my hand-maidens I will pour out in those days of my Spirit, and they shall prophesy, and I will show wonders in heaven above, and signs in the earth beneath, blood and fire and vapor of smoke, the sun shall be turned into darkness, and the moon into blood before that great and notable day of the Lord come." Acts ii, 17, 20.
Some people do not count these signs in the heavens of any importance, others do. Now if we are to witness these signs in the heavens before the Lord comes, we shall see also God’s Spirit poured out, and witness these signs in the church. If we deny the latter we may the former. As the signs in the heavens will fulfill their designs, so those in the church will also answer their object.
From the scripture above, I must conclude that the whole church will have a part to act in this work. Some contend that visions must be confined to young men; but if this is the strict meaning, then dreams are confined to old men and none else. But to my mind it shows that no one is exempt from acting a part in the last work.
Some acknowledge that prophecy is one of the gifts of Eph. iv, that are to exist in the remnant. If so, we learn that it comes through visions and dreams in general, but is sometimes manifested in other ways. Nearly all the prophecy of Daniel came through visions. We might mention many other like instances. There are diversities of operations by the same Spirit, not by the wisdom of man, nor the spirit of man, but it is God that worketh all in all.
C. W. SPERRY.
(To be Continued.)
TRACTS FOR THE GERMANS.
By R. F. C.
BRO. SMITH:—I am glad to see a proposal to publish some of our tracts in the German language, and hope that it may be effected. There are many Germans in this region, some of whom can read the English language, while many cannot. I know some, with whom I can converse a little with difficulty, who manifest an interest to learn the present truth. I was invited by such a family, though they were Catholics; to come and "teach them the Bible." I went, and, by turning to passages in a German testament for them to read, enabled them to gain some ideas concerning the truth. O, that some German who understands English and is capable of teaching (as there are some in these parts,) would embrace the truth and teach it to others. But God will save his people by some means. R. F. C.
Mill Grove, N. Y., May 1st, 1856.
Sunday the Seventh day, Illustrated.
By R. F. C.
THE best illustration I have ever heard of that silly evasion, which makes the first day of the week the seventh by beginning at the second to number them, calling it the first, is the following:
A father, dying, wills his estate to his seven sons, to be divided equally among them, with the exception of one thousand dollars which is to be given to his seventh son. After the death of the father, the oldest son thinks it would be quite convenient for him to have that thousand dollars, so he says to his brothers, “Father meant me when he willed that odd thousand dollars to his seventh son, and I must have it.”
“That cannot be,” they all at once exclaim, “for you are not the seventh son.”
“Yes I am,” says he, “and I will prove it to you. Stand up and form in a circle.”
He places the second son at his right hand, the third next, and so on till the circle is completed. He then begins with his brother at his right hand, and numbers, first, second, third, fourth, fifth, sixth, and sure enough he is the seventh!
Any judge or jury would give the thousand dollars to the seventh-born son, and will the Judge of all the earth be robbed of his holy day, by any such dextrous management? R. F. C.
Learned Men on the Sabbath.
To the question, If there is no divine authority for the change of the day from the seventh to the first, why have not learned men found out this before? We will let learned men answer for themselves.
RICHARD WATSON.—The obligation of a Sabbatical institution upon Christians, as well as the extent of it, have been the subjects of much controversy. Christian Churches themselves have differed; and the theologians of the same Church. Much has been written upon the subject on each side, and much research and learning employed, sometimes, to darken a very plain subject.
Now, though there is not on record any Divine command issued to the apostles, to change the Sabbath from the day on which it was held by the Jews, to the first day of the week; yet, when we see that this was done in the Apostolic age, and that St. Paul speaks of the Jewish sabbaths as not being obligatory upon Christians, while he yet contends that the whole moral law is obligatory upon them; the fair inference is, that this change of the day was made by Divine direction.—Theological Institutes.
ARCHBISHOP WHATELY.—It is not merely that the apostles left us no command perpetuating the observance of the Sabbath, and transferring the day from the seventh to the first; such a change certainly, would have been authorized by their express injunction, and by nothing short of that; since an express Divine command can be changed or altered, only by the same power, and by the same distinct revelation, by which it was delivered. But, not only is there no apostolic injunction, than which nothing less would be sufficient; there is not even any tradition of their having made such a change; nay more, it is even abundantly plain that they made no such change.—Note A. to Essay V.
CALVIN.—It was not without reason that Christians substituted what we call the Lord's Day for the Sabbath. The resurrection of our Lord being the end and accomplishment of that true rest, which the ancient Sabbath typified, this day, by which types were abolished, &c.—Calvin's Institutes, Book ii, chap. 8.
PRES. HUMPHREY, D. D.—It is a settled principle, in all governments, that there are but two ways in which any law can cease to be binding upon the people. It may expire by its own limitations, or it may be repealed by the same authority which enacted it; and in the latter case, the repealing act must be as explicit as that by which the obligation was originally imposed. Now, we have it in proof, that the Sabbath was instituted by the infinite lawgiver in Paradise. In priority of time, it stands at the head of all his enactments. It is the very first statute, in that Divine code of laws, which he has promulgated in the Bible. Of course, it has an authority entirely independent of the Jewish ritual, and was no more a part of that system, which has "waxed old and vanished away" than the sixth commandment is.
The law of the Sabbath can never expire by its own limitations; and for the plainest of all reasons, that it has no limitations. 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. Now if this solemn act made the Sabbath binding upon mankind at all, it made the obligation universal and perpetual, as no limitation, or exemption is hinted at.
Again he says: Which day of the week was originally appointed to be kept, and for what reason? As this is not a controverted question, it will detain us but a moment. The first point is settled in these express words. "And on the seventh day God ended his work which he had made, and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it." The same day is specified in the recognition or re-enactment of the Sabbath, at mount Sinai. "Six days shalt thou labor, and do all thy work; but the seventh is the Sabbath of the Lord thy God." Indeed, wherever the weekly Sabbath is mentioned in the Old Testament, the seventh day of the week is intended. Jesus Christ, himself, kept the same day during his public ministry; and the Jews, in every part of the world, where they have been scattered, still adhere to it as the true and only Sabbath.
The reason for the original sanctification of the seventh day, is no less distinctly specified, than the designation itself. "And God blessed the seventh day, and sanctified it, because that in it he had rested from all his work." So in the fourth commandment, "For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it." Here we see that the seventh day was set apart, rather than the sixth, the first, or any other, because that God himself rested on that day, or ceased from the work of creation. It was to keep in remembrance that stupendous work, and to excite mankind to celebrate the glorious attributes of wisdom, power, and benevolence, which were displayed in its progress and completion, that this particular arrangement was made. And what other could have been so appropriate?—Surely, if any solemn commemoration at all was demanded, or was proper, it was suitable that it should begin on the very day when "the morning stars sang together, and all the sons of God shouted for joy;" and that the same day of the week should be devoted to holy rest, meditation, and praise.
The seventh day is the Sabbath. It was so at that time, and for many ages after. But it is not said, that it always shall be.—pp. 17, 18, 34, 37.
REV. JOHN S. STONE, D. D.—It is highly probable that while, under the Patriarchal dispensation, the Sabbath was observed on the seventh day, in commemoration of God's rest from his works of creation, under the Mosaic dispensation, it was observed on a different day of the week, commemorative of his people's deliverance from Egyptian bondage; and that, therefore, under the Christian dispensation, it would be observed on still another day, commemorative of Christ's completed work of redemption, which was at once a new and moral creation, and a deliverance from worse than Egyptian bondage. Thus each of the three great dispensations, under which the Church of God has existed, will be found to have its own day for the Sabbath, and its own reason for the assignment of that day to its observance.
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.
It has already been said, that when the day of the Sabbath has once been fixed by Divine authority, it requires the sanction of the same authority to effect a change. This sanction may be given in either of two ways; by express precept, or by clear example and approbation. That we have no express precept for the change is readily granted.
The change of the Sabbath from the seventh to the first day of the week, was at first introduced by Christ and his apostles, and has ever since met with a full Divine approval and sanction.
Why, if there was to be a Sabbath in the Christian Church, and if the day for its observance was to be changed from the seventh to the first day of the week, why is there no mention of this in the writings of the New Testament; no precept either enjoining or justifying the change?
To this question, which really presents the whole difficulty in the case, I reply, No precept enjoining the change was given, for the very reason, evidently, that Divine Wisdom saw it was not best to issue such a precept. This, upon looking below the surface, appears wondrously and beauteously clear.—pp. 83, 85, 86, 92, 93.
CHANNING.—We know, that it is said, that the ancient Sabbath remains untouched; that Christianity has only removed it from the last to the first day of the week, and that this is a slight, unessential change, leaving the old institution whole and unbroken. To this we have several replies. In the first place, this change of days, which Christianity is supposed to make, is not unessential, but vital, and subversive of the ancient institution. The end of the ancient Sabbath was the commemoration of God's resting from his works, and, for this end, the very day of the week on which he rested was most wisely selected. Now we maintain, that to select the first day of the week, the very day on which he began his works, and to select and separate this in commemoration of another event, of Christ's resurrection, is wholly to set aside the ancient Sabbath. We cannot conceive of a more essential departure from the original ordinance. This substitution, as it is called, is a literal as well as virtual abolition. Such is our first remark. We say, secondly, that not a word is uttered in the New Testament of the first day being substituted for the seventh. Surely so striking a change would not have been made in a universal and perpetual law of God, without some warning. We ask for some hint of this modification of the fourth commandment. We find not a syllable. We say, thirdly, that the first Christians knew nothing of this substitution.
PROF. ALEXANDER, D. D.—It must not be forgotten, that till the Romans destroyed Jerusalem, the Jewish Christians showed a respect to the ancient Sabbath, and the apostles very often took the opportunity of preaching to the Jews, as they thereon assembled in their synagogues.—Pocket Dictionary, Under the Sabbath.
PROF. EDWARD BEREWOOD.—It is commonly believed that the Jewish Sabbath was changed into the Lord's Day by Christian emperors, and they know little who do not know, that the ancient Sabbath did remain and was observed by the eastern churches three hundred years after our Saviour's passion.—Treatise on the Sabbath, p. 163. J. B. F.
[Concluded next week.]
C O M M U N I C A T I O N S.
By Jesse Dorcas
"Then they that feared the Lord spake often one to another."
From Bro. Dorcas.
Bro. Smith;—Having a few names to send you as subscribers for the Review; I would say for your encouragement, that I have been spending for the last two months, about half of my time, in visiting from place to place in Seneca, Wood, and Sandusky counties, Ohio, and I find this field white already to harvest. Wherever I come it is manifest that the Lord has a people, and these have, for a time, felt a burden of soul, such as they have not been able to account for until they heard the Third Angel's Message explained, when their seems to arise before them a reviving light to cheer their weary steps towards the City that hath foundations.31I have just returned home from holding a few meetings in Bascom, Seneca Co., where, I humbly trust, good has been accomplished; we were favored with a good Methodist E. meeting-house, and with an audience of respectable people, to whom we gave as much exhortation as possible in two discourses of about three hours. When we closed, an old grey-headed man, a leading member of the M. E. spoke out and said that we were 200 years too late with this Message, as we could not possibly convert all the churches till the Lord would come. I distributed some books which I pray, may wake up some active minds for God, for there were those there who were deeply interested in the truth, in the way we present it.
On my return homewards I passed through the City of Tiffin. While passing a garden I saw a woman, girl, and boy, very busily at work hoeing, raking, &c. They were such intelligent looking people that I concluded to speak a word, and give a book to them, on these great leading truths that fill our hearts, and minds.
The woman soon told me that she was a Catholic, and I soon saw that the others were also Catholics. I was really encouraged to labor on in seeing and hearing this Catholic woman talk. She inquired seriously, if I ever knew of a Catholic leaving their church. After a good deal of conversation to the point, on the state of the church, and the end of the world, or age, she cheerfully took a book, (last work of the true church) and promised to read it, saying it could surely do her no harm.
She also requested me to call on her priest. This I concluded to do. As I had seen Protestantism, I desired to see Romanism also, to have an opportunity to compare the treatment that these subjects, as well as myself, might receive from the ministers in both provinces; you may be sure I was no welcome visitor, after my mission was known. The scene that passed for about twenty minutes might possibly have caused some faint heart to tremble. But above all things that the priest hated was the chart. He said that we Americans were all a set of fanatical hypocrites, but he said that which astonished him most of all was, that, a fanatic should have the boldness to come into a Catholic priest's house to exhibit pictures, designed to show off the Catholic church. You may be assured that before I got away I had strict orders to leave.
From this I passed to the station-house, where there was a room full of respectable looking men, waiting for the cars. On seeing the chart, some wished to know if I had maps for sale, which, when I exhibited they desired an explanation.
I proceeded immediately to bring into the range of about three quarters of an hour's discourse as many of the prominent points as I could. When we concluded, one gentleman of christian appearance, made a public confession of his faith in the truth of what was said. Another said that he was afraid he should be converted to keep the Sabbath. They both took books, may the Lord give them a good understanding in his word. O how men and women are bound up in the hypocrites hope, as weak insects in the spider's web!
Jesse Dorcas
Fremont Ohio April, 22d, 1856.
The Falling Stars.
By E. H. Burrett
A GENTLEMAN in South Carolina thus describes the effect of the phenomenon of 1833 upon his ignorant blacks:
“I was suddenly awakened by the most distressing cries that ever fell on my ears. Shrieks of horror and cries for mercy I could hear from most of the negroes of three plantations, amounting in all to about six or eight hundred. While earnestly listening for the cause, I heard a faint voice near the door calling my name. I arose, and taking my sword, stood at the door. At this moment I heard the same voice still beseeching me to rise, and saying, ‘O my God, the world is on fire.’ I then opened the door, and it is difficult to say which excited me most, the awfulness of the scene, or the distressed cries of the negroes. Upwards of one hundred lay prostrate on the ground, some speechless, and some with the most bitter cries; but most with their hands raised imploring God to save the world and them. The scene was truly awful, for never did rain fall much thicker than the meteors fell towards the earth, east, west, north and south, it was the same.—E. H. Burrett.”
Letter from Sr. Devereux to Sr. White.
By M. E. Devereux
THERE has seemed to be a kind of influence over us which destroyed the life of our meetings, but thank the Lord, I think most of us feel that we have been groveling in the dust long enough, and are determined in the name of Jesus to be free. We had almost forgotten that it was not necessary for us to sit still, and be bound hand and foot; that our Lord was strong, and able, and willing, to deliver us if we cried unto him.
I would not have you think we have been altogether cast down; we have tried to live; but it has been hard work. A week ago, Sabbath, we had a good meeting, and yesterday the Lord especially blest us. It seems to me now that "there is a sound of abundance of rain." I hope we may be already to receive it.32There is no sin in our coveting the grace of God, and no danger of our coveting too much of it. I long to be entirely conformed to his will; to have no will of my own; ready to do or to suffer whatever falls to my lot without a murmur. Though the way be dark and stormy, and the thorns and briers tear my weak, trembling feet, yet if I can only hear Jesus whisper to my heart, "It is I, be not afraid," I will be content, and bless what causes me to suffer.
When I think how Jesus left the glories of his Father's kingdom, and took upon himself our nature, became so poor he had not where to lay his head, that he was tried and tempted, scorned and scoffed at, and at last numbered among transgressors, and died the shameful death of the cross, all to purchase life for rebel man, and that I too can have that never-ending life, it seems to me that I never can grow cold and stupid again; that I could never grow weary of thanking him for his great love and merciful kindness towards us. O, I long to have him take full possession of my poor heart, all sinful and unworthy as I am; that all my thoughts, affections and desires may be centered on him the chief among ten thousand, and the one altogether lovely. I feel that it would be bliss indeed to suffer for his sake. The scorn and scoffing of friends move me not in the least, but only make me stronger. I have found that earthly friends are of little worth, but this friend sticketh closer than a brother. A father and a husband has my God been unto me. I have never found it a vain thing to trust in the Lord. When left a widow, and poor, and every friend seemed to flee from me, then the Lord took me up; then he heard the voice of my crying. He has provided for me all things needful; yet, I am better off than my Master was; for I have a place to lay my head. I firmly believe the Lord provided me a home, because I was determined to obey him in all his commands.
If God has thought best to reveal unto us more of the glories and beauties of his kingdom, and to show us what we must pass through ere we can gain an entrance there, I think we ought to be truly grateful that he so highly favors us. Your views, are an encouragement and comfort to me. I never felt to fight against them for a moment, but have thought it best to be careful not to say I believed, till I was well grounded. The first time I read them, I was very much animated, and said I could not believe Satan would ever give such views; for no one that read them could help feeling a greater desire to live righteously that they might dwell in that goodly land. No, it seems to me altogether contrary to his workings. Did Satan, when he tempted Christ, tell him if he would suffer all things he would give him all the kingdoms of the world and the glory of them? Ah! no: he was going to give it to him on very easy terms—if he would simply fall down and worship him. What could be more easy than that? Satan thought even to bind the Son of God in his meshes, and so by a master stroke gain every mortal that should ever exist: knowing that our only hope was in Christ. But God's plan was one of suffering, which our Redeemer worked out for us, with his own blood. He bought the field with the treasure it contains. Well, now, if the visions taught we could gain an entrance into the kingdom as easy as most of the teachers of the present day, I might think they were of Satan; for I should then think they disagreed with the Bible. But through them all I see the thorns and the cross. We must suffer as our Master did. He truly provided a way whereby we might obtain eternal life; but our carnal natures must be mortified, we must be purified from all the dross of earth through suffering. We are not greater than our Master; therefore we will count it all joy that we can be permitted to suffer for his dear sake.