Earlier text: BABYLONTHE AFFLICTIONS OF GOD'S PEOPLE.
By the popular religious teachers of this apostate age, the suffering part of religion, as set forth in the Scriptures of truth, is nearly or quite kept out of sight. The joys and advantages only of a pious life being held forth, and professed Christians looking only on the bright side, it is almost impossible for them to see the afflictions of God's true, humble people, and to love the suffering part of the religion of the cross. Some embrace the truth, and seem to run well for a while; but as soon as they begin to feel the trials and duties of this time, they falter, draw back, and choose an easier way—seek to "climb up some other way." It is generally the case with such that they are not fully established that the present is the period of the message of the third angel, and that the scenes of the awful plagues and the judgment lay next in order before us. Not being established in regard to these events, they hesitate to fully and joyfully embrace the cross of present truth, and show their faith by their works. "Fearful and unbelieving" souls! It is such that Rev. xxi, 8, points out, and not the willing, trembling and conscientious, who choose to suffer affliction with the people of God. The Scriptures plainly teach that the remnant that will be prepared to stand in the day of wrath, will be from the poor of this world who are purified in the furnace of affliction. "I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord." Zeph. iii, 12. "Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?" James ii, 5. "For thou wilt save the afflicted people." Ps. xviii, 27. "Before I was afflicted, I went astray." Ps. cxix, 67. "It is good for me that I have been afflicted." Verse 71. "Thou in faithfulness hast afflicted me." Verse 75. "Many are the afflictions of the righteous." Ps. xxxiv, 19. "Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction. For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another." Isa. xlviii, 10, 11. Says Paul, "Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God." 2 Tim. i, 8. "But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me." "Yea, and all that will live godly in Christ Jesus shall suffer persecution." Chap. iii, 10-12. "Consider what I say; and the Lord give thee understanding in all things. Remember that Jesus Christ of the seed of David was raised from the dead, according to my gospel: wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound. Therefore I endure all things for the elect's sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory. It is a faithful saying: For if we be dead with him, we shall also live with him: if we suffer, we shall also reign with him: if we deny him, he also will deny us: if we believe not, yet he abideth faithful: he cannot deny himself." Chap. ii, 7-13. "For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." Phil. i, 29. Says Peter, "Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you. But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified." 1 Pet. iv, 12-14. "That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ." Chap. i, 7. James says, "Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy." Chap. v, 10, 11. "And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said unto me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more: neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes." Rev. vii, 13-17. In these texts, and many others like them, we have the portion of God's people in this life, and the future life also. It is affliction and poverty in this world, and glory, honor, immortality, eternal life in the world to come. A CORRESPONDENT of the Expositor, (late Harbinger,) in speaking of "Commemorative Institutions," says:— "1. When we wish to celebrate the birth of some great man, we are very careful to do it on the same day of the year in which he was born. Wherefore, all such celebrations are yearly commemorations. "2. The anniversary of the independence of the United States is invariably observed on the fourth of July; it is therefore a yearly institution or celebration. "3. The institution of the Sabbath. In this we have a commemoration of the creation of the world set forth. 'Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh is the Sabbath of the Lord thy God: in it thou shalt not do any work; thou, nor thy son, nor thy daughter, thy man servant, nor thy maid servant, nor thy cattle, nor the stranger that is within thy gates.' Ex. xx, 8-10. And why is all this? Verse 10. 'For (because) 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.' Now what do we learn from the foregoing Scripture? Ans. We here learn that the keeping of the Sabbath is a weekly institution, to be observed whenever it appears, which is once in a week. Hence, the day of the week for its observance is given, which is the seventh. 'But the seventh day is the Sabbath of the Lord thy God.' Verse 10." We could hardly expect to see the truth in regard to the Sabbath of the fourth commandment set forth in so clear and pointed a manner as the above, in a paper that has for years been teaching men to break this commandment of Jehovah; but the writer has taken just the position that Scripture and reason would lead any honest man to take in speaking of Commemorative Institutions. Communication from Bro. Evarts.
By E. Evarts
DEAR BRO. WHITE:—I have been for two weeks passing around among the towns in this part of Vt. I find the brethren and sisters humble, prayerful and striving to be at peace among themselves; and they have some encouragement by there being some willingness among the people to hear. Sabbath, 17th, I met a full house of the saints at dear Bro. Churchill's. First-day evening we had a full school-house of deep feeling citizens in Sterling. Some acknowledged the present truth in tears; but, whether the truth will abide or the wicked one catch it away or not, time will determine. Monday evening had a meeting at a school-house in Morristown, and good attention. Thursday evening had a meeting in the vestry of the Methodist house in the village of Johnson. Bro. Dougherty, the minister in charge, kindly gave the notice and attended: he appears to be a humble man. It is a new field. Bro. Bingham accompanied me through the whole week. We staid one night with Elder Carpenter of Waterville. His dear companion is strong in keeping the Sabbath and the present truth. Her three daughters are with her. Her husband appears favorable; but hitherto has been otherwise. She was brought to the observance of the Sabbath by her niece in Ohio writing a letter to her and sending Bro. Andrew's Review of O. R. L. Crozier. She never heard a lecture nor met with the saints in meeting. O! what great things our Lord condescends to do for our friends, when we put forth our small efforts in faith and prayer. Sixth-day evening we had an appointment at Hydepark village, in the Congregational meeting-house, by the kindness of Bro. Keeler, an influential member of said church. On arrival for meeting we found the house open and warm, but the "Free Masons" had held a celebration in the place during the day, and there was a "Log cabin exhibition" in the evening at one tavern, and a dance at the other tavern; so we were left without a congregation sufficient for a meeting. O how lamentable is the condition of this generation upon whom the end of the world is come. Sabbath, 24th, met with the saints again at Bro. Churchill's: a Congregationalist deacon attended, and left at intermission with apparent deep feelings, saying that he would try to persuade his companion to accompany him to our afternoon meeting; but he did not come: he carried with him some books on present truth. First-day, 25th, we had a meeting at Moretown, a new field—a good attendance—after two discourses, there was an urgent request of the congregation for another meeting in the evening, and a voluntary withdrawal of an appointment for a meeting in said house by a "time preacher" who had listened candidly through the day. We had an old fashioned weeping meeting following a lecture, and one took a decided stand on the whole truth with a testimony that had a sound within a sound; and others took a free part in the meeting, and begged for another meeting, which by the grace of the Lord we intend to hold according to appointment next First-day. Next Sabbath the meeting is at Bro. Lockwood's where I expect to be, the Lord willing.
E. EVARTS.
Northfield, Vt., March 1st, 1855. To the Brethren and Sisters.
By M. S. Avery
LET me, dear friends, stir up your minds by way of remembrance. What shall be done in this present time of need? Must the precious cause of present truth now suffer for want of means, to aid its advancement? Must thousands that are still in darkness, remain so because our efforts are insufficient to spread it before them? Have we done all that we can for the cause of truth, and shall we now leave all the work for a few care-worn but willing souls to accomplish? Dear friends, do we believe this work to be of God? then let us be more zealous in giving our assistance, and aid all that we can those that have been, and are still sorely burdened. Can we not all do something, or even a little more than we have, and thereby show our faith by our works. We have through the mercies of God, and the exertions of our brethren been permitted to see and rejoice in the glorious light of truth; we ought then to fully appreciate its worth, and all with one accord exert ourselves to the utmost that others might be brought under its purifying influence, and saved from the fatal and delusive snares of the present age. M. S. AVERY. Locke, Mich., Jan. 28th, 1855. CHANGE OF ADDRESS.
By Editor
For the future, all communications, orders and remittances for the REVIEW, should be addressed to ELD. JAMES WHITE, Rochester, N. Y. We shall soon move from 109 Monroe St; also, there are several by the name of James White in this city. These are the reasons for this change of address. VISIT TO VERMONT.
By Editor
We have not yet heard from Bro. Hall, and cannot in this No. state the time we can visit Vt. A definite notice can be given in our next. Will Brn. Hart and Everts state the time that would best suit the Brn. in Vt., after the first of April? Matt. vi, 13. the power and the glory for ever.
xii, 32. forgiven him, neither in this world
xiii, 22. and the care of this world, - the harvest is the end of the world;
- so shall it be in the end of this world.
- so shall it be at the end of the world:
xxi, 19. grow on thee henceforward for ever.
xxiv, 3. thy coming, and of the end of the world?
xxviii, 20. unto the end of the world.
Mark iii, 29. against the Holy Ghost hath never (lit. not for ever)
iv, 19. the cares of this world and the
x, 30. in the world to come eternal life.
xi, 14. No man eat fruit of thee hereafter for ever.
Luke i, 33. over the house of Jacob for ever; - in Abraham and to his seed for ever.
- which have been since the world began: (lit. from ever)
xvi, 8. the children of this world are in
xviii, 30. in the world to come life
xx, 34. The children of this world marry,
35. worthy to obtain that world, and
John iv, 14. shall give him shall never thirst: (lit. not for ever.)
vi, 51. of this bread, he shall live for ever:
58. eateth of this bread shall live for ever.
viii, 35. abideth not in the house for ever: but the Son abideth for ever. - my saying, he shall never see death. (lit. not for ever)
- my saying, he shall never taste of (lit. not for ever)
ix, 32. Since the world began was it
x, 28. they shall never perish, neither (lit. not for ever)
xi, 26. believeth in me shall never die (lit. not for ever)
xii, 34. that Christ abideth for ever:
xiii, 8. Thou shalt never wash my feet (lit. not for ever)
xiv, 16. he may abide with you for ever;
Acts iii, 21. holy prophets since the world began. (lit. from ever)
xv, 18. from the beginning of the world.
Rom. i, 25. the Creator, who is blessed for ever.
ix, 5. is over all, God blessed for ever.
xi, 36. to whom be glory for ever.
xii, 2. be not conformed to this world:
xvi, 27. be glory through Jesus Christ for ever.
2 Cor. i, 20. where is the disputer of this world?
ii, 6. yet not the wisdom of this world, nor of the princes of this world, - God ordained before the world,
- none of the princes of this world knew:
iii, 18. seemeth to be wise in this world,
viii, 13. no flesh while the world standeth, (lit. for ever)
x, 11. the ends of the world are come
2 Cor. iv, 4. the god of this world hath blinded
ix, 9. his righteousness remaineth for ever.
xi, 31. Christ, which is blessed for evermore,
Gal. i, 4. deliver us from this present evil world,
7. to whom be glory for ever and ever.
Eph. i, 21. named not only in this world,
ii, 2. according to the course of this world,
7. That in the ages to come he might
iii, 9. the beginning of the world
11. according to the eternal purpose
iii, 21. throughout all ages, world without end
vi, 12. of the darkness of this world,
Phil. iv, 20. our Father be glory for ever and ever.
Col. i, 26. hid from ages and from generations,
1 Tim. i, 17. Now unto the King eternal, be honor and glory for ever and ever.
vi, 17. that are rich in this world,
2 Tim. iv, 10. having loved this present world,
18. to whom be glory for ever and ever.
Titus ii, 12. godly, in this present world;
Heb. i, 2. by whom also he made the worlds;
8. thy throne, O God, is for ever and ever:
v, 6. thou art a priest for ever after
vi, 5. the powers of the world to come.
20. made an high priest for ever after
vii, 17. Thou art a priest for ever after - Thou art a priest for ever after
- this man because he continueth ever,
- Son, who is consecrated for evermore.
ix, 26. now once in the end of the world
xi, 3. the worlds were framed by the
xiii, 8. yesterday, to-day, and for ever.
21. to whom be glory for ever and ever.
1 Pet. i, 23. which liveth and abideth for ever.
25. word of the Lord endureth for ever.
iv, 11. praise and dominion for ever and ever.
v, 11. be glory and dominion for ever and ever.
2 Pet. ii, 17. of darkness is reserved for ever.
iii, 18. be glory both now and for ever.
1 John ii, 17. the will of God abideth for ever. 2 John 2. shall be with us for ever.
Jude 13. the blackness of darkness for ever.
25. both now and ever.
Rev. i, 6. be glory and dominion for ever and ever.
18. behold, I am alive for evermore,
iv, 9. who liveth for ever and ever,
10. worship him that liveth for ever and ever.
v, 13. unto the Lamb for ever and ever.
14. worshiped him that liveth for ever and ever.
vii, 12. might be unto our God for ever and ever.
x, 6. sware by him that liveth for ever and ever.
xi, 15. he shall reign for ever and ever.
xiv, 11. their torment ascendeth up for ever and ever.
xv, 7. God, who liveth for ever and ever.
xix, 3. her smoke rose up for ever and ever.
xx, 10. tormented day and night for ever and ever.
xxii, 5. they shall reign for ever and ever. "ALL Scripture is profitable." There is a simple story in the sacred pages, contained in a single chapter, and yet replete with instructions for every Christian. It is in the Old Testament, that part of the Bible containing the history of God's ancient people, for the benefit of his people in all ages. The story is simply this. The pride of king David is great; to gratify it he conceives the design of numbering his people. His friend and counsellor, Joab remonstrates, but the king persists and accomplishes his design. God sees the sin and determines to punish it. He gives David the choice of three punishments, and he chooses a pestilence of three days. David is deeply humbled, confesses his sin, and his punishment is removed. These are the impressions derived from a cursory perusal of the history; thousands read it and perceive nothing more. But let us for a moment dive into its meaning, and scan it with a searching eye. 1 Chron. xxi. It was Satan who provoked David to number Israel. They were the chosen people of the Almighty, selected to keep alive the knowledge of God upon the earth, and from whom should come forth him, who was "to bruise the serpent's head." Of course, Satan hated them. There is then, a tempter, the arch fiend Satan, notwithstanding the scoffs and denials of the unbelieving, and he lives, and is permitted to tempt, not only the sinner, but the child of God. David was "the man after God's own heart." Think not then, O, Christian, however advanced in godliness, that you are delivered from the tempter's snare. Our friends often know us better than we know our selves. Joab forsaw the sin of David; the pride of the king's heart was manifest. Joab strongly remonstrated, and sought to dissuade him from his purpose. Let us then not despise the words of a friend, for they are faithful. Let us distrust ourselves, and lay hold upon a wise counsellor. Let us not be resolved in the pride of our own heart to do all our pleasure, for that pleasure may be accompanied with sin, which shall surely bring its punishment. Joab was captain of the host, yet was he as a servant before David, and dared not resist his will. Yet to him the "the word of the king was abominable." Let Christians search their hearts and try their consciences, lest they thus appear in the sight of their inferiors. God declares his purpose to punish David. Dear as David was to him, highly as he had exalted him before men, he must now feel the rod of correction and be abased. Many are the Fatherly strokes received by God's people, but blessed be his name, they have their punishment, and not their "good things" in this world. For their humbling it is necessary for him to smite them, and when their sins are public, they must be publicly reproved. Pride, so natural to the heart, of such quick and easy growth, is highly offensive in the eyes of the Lord, and he has declared that "it goeth before destruction." God is merciful even in his punishments. "He does not afflict willingly." He gives David his choice of three things, famine, war or pestilence. David throws himself into the hands of the Lord and chooses the latter. "God will not always chide,
And when his strokes are felt,
His strokes are fewer than our crimes,
And lighter than our guilt." Christians sometimes see their sins visited upon others. His people, dear to David as his own children, are chastened in the stead. "I, it is, that have sinned and done evil indeed, but what have these sheep done? Let thy hands, I pray thee, oh Lord, my God, be upon me." Thus do all God's people mourn and are in bitterness for sin. Thus do they feel that God "is a jealous God, visiting the iniquities of the fathers upon the children to the third and fourth generation." How many a mother, how many a father has cried, "Remember not the sins of my youth, nor my transgressions against me." David was quick to confess his sin. Herein consists the true mark of the Christian; he cannot live under the hidings of God's countenance. He exclaims, "my sin is continually before me," and until he can be rid of it in the blood of atonement, he is wretched. But he knows there is forgiveness, and he seeks it without delay. Thus David erected his altar and offered thereon his burnt offerings, and his peace offerings in type of our Great sin offering, whom he saw, and in whom he believed. They were accepted, and his sin was pardoned. We live under a better dispensation; we can go to Christ, to the Fountain, and wash and be clean; Jesus has borne our sins in his own body on the tree, and now lives to make intercession for all who come unto God through him. PRAYER IS POWER WITH GOD.
Is man helped by prayer, solely by the effect of it as an exercise of his thought and feeling?—The Bible does not read so—nor the best experience teach so—nor a judicious philosophy intimate so. Nay, prayer loses its power as an intellectual and moral exercise, if pursued merely as such, and the devotees of a cold rationalism soon weary of the spiritual gymnastics that aim only to stir their own faculties. The Gospel teaches the pow190er of prayer to win good from God, and the experience of all ages and lives illustrates the truth of the doctrine. But look to the very nature of things—the nature of the soul and the attributes of God. Are not all the best gifts of Heaven contingent upon some act of man? The earth is the Lord's and the fullness thereof; but must not man sow, and reap, and garner, in order to enjoy the harvest? Nay, the simplest and most essential gifts, light, water, air, man truly enjoys when he truly uses. Shall any earth born philosopher presume to say, in the face of revelation and experience, that in the mysterious region in which God moves, this law of conditionality so entirely ceases that no thought nor effort of the soul can win any peculiar blessing from the Father of our spirits? Absurd idea! Far better the philosophy of the Bible, which says, "Draw nigh unto God, and God will draw nigh unto you."—Osgood's 'Mile stones.' This phrase is translated from sunteleia, "end," and aion, "world." Other words are translated "world" in the New Testament, but the expression "end of the world," occurs only in those texts where aion is used. Robinson in his Greek Lexicon of the New Testament renders sunteleia, "the being brought to an end together," i. e., full end, completion, end, consummation. He defines aion thus: "duration, the course or flow of time, time indefinite, a period of the world, the world, endless duration, perpetuity, eternity." Matt. xiii, 39. the harvest is the end of the world;- so shall it be in the end of this world.
- so shall it be at the end of the world:
xxiv, 3. and of the end of the world?
xxviii, 20. unto the end of the world.
Heb. ix, 26. once in the end of the world hath he
Note. The words translated "end of the world" in all these instances are the same. THE presence and agency of the Holy Spirit should be recognized, sought, cherished and gratefully acknowledged; for upon this agency the Church is dependent for prosperity, progress and power. Without it our prayers are not answerd, the ceremonies of worship are formal and powerless, and the preaching of the gospel is comparatively in vain. The terrors of Sinai and the sweet accents of Calvary, divested of living power, fall upon listless ears, and the hearers remain insensible under the discipline of mercies and of judgments. Every thoughtful Christian knows that when the Spirit of God is present in a congregation, Christians are instinct with life, they labor for Christ, they agonize for souls, they bear the cross cheerfully, devise and execute plans for the glory of God, they consecrate themselves, with all that they possess, to the service of Christ, they co-operate cheerfully in every good work, and the preaching of the gospel becomes the power of God in conversion and sanctification. But when the Spirit of God is not present, Christians are characterized by spiritual insensibility, they are no longer active and devoted, their prayers are listless and formal, they complain of the burden of the cross, they turn aside from the straight and narrow way, and seek a path to Heaven strewn with flowers; they devise no liberal plans of usefulness, and oppose those devised by others, they withhold their gifts from the treasury of the Lord and invest their substance in stocks, and mortgages, and bonds. But the Church languishes, the benevolent agencies are not prosecuted vigorously, the treasury of the Lord is not filled, colleges and seminaries are not endowed, expediency is made the rule of action, prudential maxims constitute the standard of morality, the ritual and the form are the chief manifestations of Christianity, religion is an incident, rather than an essential element of life, and in reference to the great interests of the soul, immortality and retribution, the relation of cause and effect is disregarded.—Selected. HUMILITY and labor are implied in the appellation. We are servants hired, nay, bought. "Ye are bought with a price." Humbly, then should we fulfill the duties of our position. Nothing is more unbecoming in a servant than pride. Nothing more essentially unfits him for a proper discharge of the duties of his calling. But labor, too, is expected from a servant. Member of the church of Christ! are you living to serve the interests of that church; is its prosperity and efficiency the object of your earnest solicitude, of your ardent prayers, of your persevering endeavors? Are you found among its servants when plans are to be devised, and labor performed for its enlargement and spirituality? Is your voice heard in its counsels and petitions? Is your purse always open to its pecuniary claims? Are you striving to fit the opening minds of the young to receive and obey the truth by your service in the Sabbath School? Is the knowledge of the beauty and the blessedness of the church increased by your circulation of tracts and publications, and by your own personal instructions and appeals to your kindred and friends? What department of labor is entrusted to you as a servant of the church? There is service for every one. To what position are you appointed? Have you not yet found it? O! on your knees, before the Master implore him, "Lord, what wilt thou have me to do?"—Selected I have neither time nor space to waste in useless apologies, heads or divisions, but shall come directly to the question, What is Babylon? The scripture definition is confusion. Now if among all the sects which exist professing faith in the Bible there is not confusion I confess that I should not know where to look for it. I take the position that the nominal churches are Babylon one proof of which, I have given above. That she is fallen needs no other proof than to compare her spirituality thirty years since with what it is at the present time. Where are the nursing fathers and mothers? Where are the meek, the pure, the merciful, the peace-makers and those who hunger and thirst after righteousness? That all these characteristics exist in mystic Babylon, I admit, or the call would not be, Come out of her my people. This call must be obeyed if we would not be partakers of her sins, or receive of her plagues. That she has become the hold of every foul spirit and a cage of every unclean and hateful bird, I could multiply proof but I will select only one. John Wesley after having been conversant with the system and practice of American slavery, pronounced it the sum of all villainies. The churches are the strong holds of this sin in which every other is embraced inasmuch as they apologize for and commune with it. Every intelligent person whether in the church or out, knows that if the church had taken the right position when she first understood her relation to this sin, it would long since have been numbered with the things that were not; but alas for her and the poor bondmen, it is not so. She has nursed a viper in her bosom, whose poison has diffused itself through the whole system, till the whole head is sick and the whole heart faint, without sufficient vitality to restore a healthy action. The physicians have healed the hurt slightly till disease has sapped the constitution, and ruin is sure. It may, like a decayed tree, stand and spread itself out in a calm, and even in a gentle gale; but when the wind and storm come, fall it must. It cannot stand; and every sign and prophecy must fail if the storm is not at hand. That there are honest, pious souls in the churches, I have no doubt. I believe they are receiving their last call to come out. Flee, O flee, to the mountain of holiness and take refuge under the shadow of the Almighty. Losses of the Past Year.
By Editor
HENRY WARD BEECHER, preached a masterly discourse at his church in Brooklyn, on Sunday, on the disasters by sea and land the past year, to an immense audience. From the report of the discourse in the New York Times, we copy the following: “God is chastising us for our unwise legislations which will preserve peace without regard to justice. To show how God has shown his displeasure, Mr. Beecher said he had obtained the following statistics: During the past twelve months, more than 4,000 American vessels, including those on the lakes and rivers, have been lost. This is no minister's calculation who is not expected to know anything of such matters, but has been computed by those who are expected to feel these losses most severely. During the same length of time, the number of vessels lost throughout the whole world was 10,000. Can it be said that it was chance alone that has caused the United States to furnish 4,000 out of the 10,000 that have been lost? Up to the year 1850, the average number of vessels lost all over the world, averaged 3,000 a year. The amount of Insurance paid by the Marine Insurance Companies in New York, last year, amounted to twelve millions. The losses on land by rail roads and otherwise, amounted to eighteen millions of dollars. It is to be remarked that God has in most instances struck directly at the pride of our strength. The noblest, the newest of our vessels are the ones taken, as if he meant to prove that it was himself that had done it: and that men might not say, they fell by their own weakness. Let men therefore depart from their infidelity, and put their trust in Him, and He will gather them under his wings and “no evil shall come nigh them.”—Morning Star, Nov., 1854.” COMMUNICATIONS.
By S. M. King
DEAR BRO. WHITE:—It is with feelings of deep gratitude to God for his merciful dealings with me, that I now address you. When I look back upon my past life, and consider how narrowly I have escaped many of the delusions of these last days, and how I was brought to realize and receive the present truth, I am almost overwhelmed with emotions of gratitude and love, and feel to humble myself under the mighty hand of God in that he was thus mindful of me while disregarding and trampling on his holy law; which I did ignorantly in unbelief: I hope therefore to obtain mercy; for the Lord is long suffering and of great mercy. Until within two years I was but little acquainted with the Advent people or their doctrine: knowing that they were looking for the soon coming of the Lord the second time. But although they were evil spoken of and called fanatical, &c., I had for some time felt to sympathize with them for when I looked around and saw the condition of the world and church, I could but think that the prophecies were being fulfilled and that the conversion of the world which we everywhere heard taught was not a doctrine of the Bible. In the Spring of 1853, I for the first became aware that a class of Adventists kept the seventh day as the Sabbath, which seemed to me at the time to be breaking rather than keeping the commandments of God; for I had never before had the thought but that the first day was the true Sabbath; or rather, that Sunday was in reality the seventh day. After a few weeks investigation, my father commenced keeping the Sabbath. I did not investigate the subject at that time, because I thought it an error, and that those that did were in danger of being "carried about with divers and strange doctrines." However my mind was ill at ease and I sought in vain for the truth elsewhere; for when I went to the churches of any denomination, I found taught but cold formality and a worldly display; and the doctrines there taught were no longer food to my hungry soul and I almost despaired of ever knowing the truth. There was spiritualism advanced and highly spoken of by some of my friends, but as I read in my Bible that the dead know not any thing, I believed it and was thus saved from this delusion. In Dec. 1853, I first heard the new-time theory and not having a right understanding of the cleansing of the191 Sanctuary I was almost ready to receive it; but on searching the scriptures I found many passages relative to the commandments of God, and that it was on condition of keeping his commandments that we should have eternal life or enter the kingdom of God. I was told that it was not the ten commandments that were meant, for they were done away and we had nothing to do with them and also that the Sabbath-keepers held to many foolish and absurd doctrines and that they believed that the door of mercy was forever shut, &c. The Lord only knows the anguish of my heart at that time. Clouds and thick darkness surrounded me and I knew not which way to turn. My friends told me that by keeping the Sabbath I should get into bondage and that I never should be free until I ventured wholly upon the time. Thus I continued halting between two opinions for several months reading all I could obtain on both sides, until last July, when a Sabbath-keeping brother visited us, and while talking upon the subject he made it appear so clear to my mind, that I resolved that God being my helper, I would henceforth keep the Sabbath. The Review is always welcome for it brings glad tidings from the scattered flock, most of whom I never expect to see till Jesus comes. And O that I may then meet them all on mount Zion and sing with them the new song is the prayer of Your unworthy Sister, S. M. KING. In these latter days of ease from persecution, a profession of religion may be made, and a decent outside may be preserved, without much cost. There is one class of professors, and they are by no means a small one, made up of those who have received a religious education, and been trained up to an outward conformity to the precepts of the Gospel, who abstain from the open follies and corruptions of the world, but remain quite satisfied with a NEGATIVE RELIGION. They do not defraud their neighbor.
They do not neglect the poor and needy.
They do not run a round of gaiety and folly.
They are not drunkards.
They are not swearers.
They do not bring up their children without some regard to religion.
They do not cast off the fear of God. They do not love him.
They do not experience his love shed abroad in the heart.
They do not enjoy vital, heart-felt religion.
They do not give God their hearts.
They do not delight themselves in Him.
They do not esteem his word more than their necessary food.
They do not love the habitation of his house, and the place where his honor dwelleth, though they attend it.
They do not enjoy the peace of God, which passeth all understanding.
They are not the temples of the Holy Ghost.
They are not habitations of God through the Spirit.
They have not passed from death unto life.
Reader, are you a Negative Christian? In 1656, a dispute occurred in Poland between some distinguished Jewish Rabbins and the Catholics, respecting the 70 weeks. The Rabbins were so hard pushed by this argument, that proved Jesus to be the Messiah, the time of his sufferings being at the end of the seventy weeks, that they broke up the discussion. The Rabbins then held a meeting, and pronounced a curse upon any Jew who should attempt to ascertain the chronology of this prophetic period. Their anathema was this: "May his bones and his memory rot who shall attempt to number the 70 weeks." There are plenty of such Rabbins in the Christian church at the present day. Meetings are being held in some of the sectarian organizations, to determine what course to pursue with those members who attempt to number the 2300 days. Their anathemas have gone forth, and are growing louder and louder; but Jesus rides above the storm, and will see that his word is faithfully fulfilled.—Midnight Cry, 1843. Description of our Saviour.
The following epistle was taken by Napoleon from the public records of Rome, when he deprived that city of so many valuable manuscripts. It was written at the time and on the spot where Jesus Christ commenced his ministry, by Publius Lentullus, the governor of Judea, to the Senate of Rome—Cæsar, Emperor. It was the custom in those days, for the Governor to write home any event of importance which transpired while he held office. "Conscript Fathers: There appeared in these our days, a man named JESUS CHRIST, who is yet living among us, and of the Gentiles is accepted as a Prophet of great truth; but his own disciples call him the SON OF GOD. He hath raised the dead, cured all manner of diseases. He is a man of stature somewhat tall and comely, with a very ruddy countenance, such as the beholder may both love and fear. His hair is the color of the filbert when fully ripe, plain to his ears, whence downward, it is more orient of color, curling and waving about his shoulders; in the middle of his head is a seam or partition of long hair, after the manner of the Nazarites. His forehead is plain and delicate; his face without spot or wrinkle, beautified with a comely red; his nose and mouth are exactly formed; his beard is of the color of his hair, and thick—not of any great height, but forked. In reproving, he is terrible; in admonishing, courteous; in speaking, very modest and wise; in proportion of body, well shaped. None have seen him laugh, but many have seen him weep. A man, for his surpassing beauty, excelling the children of men."