Earlier text: EXAMINATION OF ISAIAH II, AND MICAH IVCommunication from Brn. Stephenson & Hall.
By J. M. Stephenson; D. P. Hall
DEAR BRO. WHITE:—According to promise, we send you a brief epitome of our journeyings and labors during six weeks of absence from our homes. We left our families the 8th day of February, and reached the place of our first appointment, (Aztalan, Jefferson Co., Wisconsin,) on the 10th of the same month. Having held a conference at this place about two months previous, they were anxiously expecting our return and desirous of a continuation of our labors. We commenced meetings on the evening of the Sabbath (Bible time) and continued them until the evening of the 15th. The Baptist church in this place gave us the use of their meeting-house during the conference, and also during the first two meetings of this second visit; but at this point of the investigation, the leaders in their church becoming fully satisfied that the influence of our meetings was not calculated to advance the interests of their peculiar sect, entered such bitter complaints about being exposed in their own house &c., that the congregation almost unanimously voted themselves and us into a large and commodious school-house where we finished our meetings, having preached seven times. Our congregations from first to last, were large and attentive, and as far as we could judge much good was done. A number embraced the truth and three repenting believers, were buried with Christ in baptism. Their anxiety for more meetings led us to promise them another visit on our return homeward. We next visited Koskonong; a place about 12 miles distant. Here we found a little band keeping the commandments of God and the faith of Jesus, patiently waiting for the Kingdom. Their faith is firm in the promises of God, especially the blessed promise, that, 'if any among you are sick let them call for the elders of the church, and let them pray over him anointing him with oil in the name of the Lord, and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins they shall be forgiven him.' While at this place we witnessed two instances of the fulfillment of this soul-cheering promise. Here we met dear Brn. Phelps and Stewart, who had just returned from a tour in Northern Wisconsin. They brought good news from that part of the vineyard: their labors having been blest. We spent the Sabbath with them: had a refreshing season. The Brn. at Koskonong were anxious we should hold a series of meetings at Ft. Atkinson, a place about 5 miles distant where they had not heard the message. We gave them six lectures with a promise to continue them on our return. Our meetings were well attended, not by the members of the various sects, however, but by the most intelligent and independent part of the community. Some eighteen evinced their interest in the truths set forth, by requesting the Review for the purpose of further investigation. From this place we journeyed a distance of sixty miles to Tyler in Illinois, where there are a number of Adventists who are interested in the teachings of the Harbinger, but who were willing however to hear our message. We visited among them from house to house and lectured seven times. The result, as far as we could see, was good. A number confessed the reasonableness of our position, and these decided to commence keeping all God's commandments at once. From the feeling manifested during our stay among them, we can see no good reason why others should not very soon decide to believe in the message of the third angel. While at this place we learned that Bro. Bates was laboring in the Northern part of Illinois, and the roads being almost impassable134 we concluded to turn our course homeward. You will see from the list of names sent you that a number were from this place. Picatonica P. O., Winnebago Co., Illinois. At the close of our meetings here we were especially requested by one who had listened to two lectures, to visit Twin Grove, a settlement 15 miles distant. We commenced our meetings March 1st, and continued them until the 7th, having preached ten times to large and attentive congregations. An effort is being made in this region by some of the leading members and ministers of the Disciple, Christian and Baptist denominations, to throw away their creeds and unite upon the Bible. An auxiliary meeting for the promotion of this design had just closed when our appointment was announced. One of the Disciple ministers was present at the first appointment, and found some fault with the positions taken. The next day he set out in pursuit of his Colleague, and returned with him, purposing, as we concluded, and as their conduct afterwards proved, to do all in their power to stop the heresy and save the people from its contaminating influence. The people in the immediate neighborhood where the meeting was held, were pretty well agreed in the end that their great zeal at this particular time, was for the dear union upon Disciple principles; a union which any sect in christendom would be pleased with. We learned that some 450 dollars had already been subscribed for their support for the coming year. The community, by their conduct, declared in language which these proclaimers understood, that they were not their conscience-keepers, but that it was their privilege to hear and understand for themselves as to this heresy. They first tried public opposition: not succeeding in this, they tried to divide the congregation by making an appointment about 2½ miles distant; but all to no purpose; for the people would hear in spite of all they could do. We were much cheered with the results of our meetings at Twin Grove. There was a general interest created throughout the entire community, and a number resolved to give the message a thorough investigation. The paper was desired by several to aid in this work. The people in this community well deserve the name of Noble Bereans: they search the Scriptures daily, whether these things are so. Our next appointment was at Whitewater, Walworth Co., Wis., distant sixty miles. The traveling was so bad that we consumed nearly three days in reaching the place of our destination. Our meeting commenced on the evening of March 10th. We occupied the Baptist church during the first two evenings and the forenoon and afternoon of First day; but it was given with so much reluctance that we preferred occupying the school-house. Our congregations were large and attentive. Many members of the Baptist church attended, and appeared to be much interested. Many of the most intelligent men and women in the place were present, and much good was undoubtedly done. A number of them subscribed for the Review to aid them in investigating our position. We delivered eight lectures at this place. Our next appointment was at Aztalan. Meetings commenced on the evening of the Sabbath, evening after Sixth-day, and ended First-day evening about midnight. First-day, after the meeting in the forenoon, three put on Christ by baptism. About eleven o'clock the same night, by the light of lanterns, five others followed in the same ordinance; one, aged ninety years, whose step was as elastic as though in the vigor of youth. We could not refrain from rejoicing even aloud at this sight. Our minds were carried forward to the time when the lame man shall leap as an hart. Our meetings at Aztalan, from first to last have been deeply interesting. The positions we took with reference to the Sabbath, were canvassed, in our absence, by the Disciple, Baptist and Episcopal Methodist ministers. The result was decidedly advantageous to the cause of truth. The people in this community, also, like the Noble Bereans, search the Scriptures daily whether these things are so, and the result is, that many of them have already believed. There are now at this place, a large band of Sabbath-keepers firm in the faith of the third angel's message, looking for the coming of Jesus and his Kingdom. We left this place for home which we reached in time to attend the conference appointed by Brn. Waggoner and Cornell. We will not speak of this meeting as Bro. Cornell has already noticed it in the Review. We feel grateful to God for his protection and good providence during our tour; feel more engaged and zealous than ever; more thoroughly convinced of the truth and importance of our position in giving the message of the third angel. In conclusion allow us to exhort all who embrace this glorious message to be sober and watch unto prayer. Present your bodies a living sacrifice holy acceptable unto God which is your reasonable service. Show your love to God, by keeping his commandments and the faith of his Son. Wait patiently for his Son from Heaven, and soon all such shall receive the great reward. Yours in hope of the Kingdom.
J. M. STEPHENSON.
D. P. HALL.
Rosendale, Wis., Apr. 12th, 1854. The Sabbath and the Law.
By E. R. Seaman
THE Sabbath was made for man: and says the Saviour, in his first sermon, Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. Sabbath-keepers are often represented as being dissatisfied with the gospel arrangement; but so far is this from being true, that we are not only satisfied with it, but are endeavoring to live out all its requirements. The moral law of God and the testimony of Jesus Christ, are as harmoniously united, as the mind of the Father and the Son. What was God's design in instituting the Sabbath? In an article lately written by Eld. Pinney and published in the Harbinger, the writer says that it was designed to commemorate Creation, and the rest was instituted for God. With the first declaration we perfectly agree; but the other we think far from the truth. Can it be possible to suppose that the great God that created the heavens and the earth, became so fatigued that he needed rest? How strange the thought! The Sabbath was made for all mankind: they needed such a rest, and such a memorial by which to remember their Creator, the living and true God, and commemorate his creative work. But the writer further says that there was another or Jewish sabbath instituted expressly to commemorate the deliverance of the Israelites from Egyptian bondage; and for proof, quotes Deut. v, 5. As has repeatedly been shown in the Review, this text says nothing in regard to the design of the institution; but merely assigns the reason why they were now required to keep it; viz., because they were bond-men in the land of Egypt and God had wrought deliverance for them and brought them out with a mighty hand where they could keep the Sabbath; for while they might have kept the other nine commandments, it is evident that they could not have kept the Sabbath in their oppressed state, even if they had desired to. For proof of this read the first five chapters of Exodus. A part of the fourth precept repeated by Moses forty years after it was uttered by God himself, is not so good authority as the commandment as found in the statute written by the finger of God. Let us read the constitution and see if it tells the reason why we should keep the Sabbath. Ex. xx, 11. "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." Nothing said here about manna or crossing the red sea or commemorating the deliverance of the Israelites. And mark! this is 40 years before the rehearsal of the commandment by Moses. The very language in which the Sabbath is introduced is against this view. It reads, Keep the Sabbath to sanctify135 it as the Lord thy God hath commanded thee. When? Why the margin refers us back to Ex. xx, when the law was given 40 years before. As much stress is laid on the commemoration of the deliverance of the Israelites, it may be proper to understand what was the true memorial of their deliverance. It is found in Exodus xii, 14. And this day shall be unto you a memorial, &c.; that is, the fourteenth day of the first month has always been understood to be the time to celebrate the deliverance or the exode from Egypt. God is a God of order. All memorials have their proper beginning with their corresponding events to be commemorated. Again: It is said, "On examining the law we find the seventh day incorporated therein. Being part of that law it is bound by the specifications of that law. One specification of that was, that it was added because of transgression until the seed should come. Then the Sabbath became null and void." This is an easy way to get along; but what right has any one to substitute the word Sabbath, for the word law. Did not all the ten commandments cease at the same time, at the cross, and then nine of them come to life? or, did not the same blow that struck the Sabbath out of existence, bring most miraculously to life the other nine? or is not this position wise above what is written? The fact is, the scripture informs us what law was abolished. Col. ii, 14, 16. The sabbaths connected with meats and drinks and new moons, &c., we find them in Lev. xxiii, besides the Sabbaths of the Lord. Also in Hos. ii, 11. We see by these quotations that the law contained in ordinances was against us, and was consequently in figure nailed to the cross. But who can imagine the figure of nailing stone tables to the cross. St. Paul, certainly, understood better how to use a figure of speech. Much, I am aware, might be said on the two laws; but I would only ask any one who may deny a plurality to reconcile the following antinomy. Gal. v, 3, 4. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. Two years after, the same Apostle says to the Romans, [Chap. ii, 13.] The doers of the law shall be justified. If there is but one law, and that including the ten commandments, how shall we understand these texts? A novel inference is sometimes drawn from 2 Cor. iii: "If that which is done away (i. e. the law) was glorious, much more that which remaineth is glorious." Well, admit this position for a moment, and see what would be the result. The law was glorious; but that was done away, abolished! What, pray tell us, is that which remaineth? Read verse 12, with this idea. Seeing then that we have such hope, (that is, that the law is done away,) we use great plainness of speech. Is not the carnal mind very manifest in such pleadings as this? This is the reason, no doubt, that actuates many at the present day to use great plainness. They hope the law is abolished or dead, hence we hear them calling those that keep the commandments of God, deniers of the messiahship of Christ, fallen from grace, under bondage, &c. But Paul says, [Rom. vii, 12,] the law is holy, and the commandment holy, and just and good. Again: "Blessed are they that do his commandments;" [i. e. the Father's,] that they may have right to the tree of life and may enter in through the gates into the city. The former ministration of the law was not to continue, but is superseded by the glorious ministration of our great High Priest who is now pleading his blood before the ark containing God's holy law, not to abolish the law, but to bring pardon, and give us access to the Father by a new and living way. Wherefore, seeing we have such an High Priest let us come to him with boldness that we may find grace to help us keep this despised but holy law. The ark of God's testament is in heaven by the side of his own holiness, as seen by John in vision, and shines out to the church of God on earth, after the second woe is past. Rev. xi, 19. By faith the last state of the gospel church can see that ark and the testimony it contains; therefore the third angel says, Here are they that keep the commandments of God, and the faith of Jesus. Against this class who are looking into heaven, waiting the return of their absent Lord, is made manifest the wrath of the dragon; for we learn from Rev. xii, 17, that he makes war with the remnant. To prove that Christ had power to legislate on earth, and is consequently our lawgiver, the declaration is quoted that Christ is the Lord of the Sabbath. But in what sense is he Lord of the Sabbath? To annul and destroy it? or to cherish, protect and defend it? Verily the latter; just as he is our Lord and Saviour, Jesus Christ, not to abolish or destroy us, but to die for us and come again and receive us to himself. This being the scriptural sense in which he is Lord of the Sabbath, we see that his mission was of a different character from that frequently presented. The Saviour says [Matt. v] that he came to fulfill the law. If when he fulfilled all righteousness at his baptism, [Matt. iii, 15,] he abolished all righteousness, then his fulfilling the law may possibly be its abolition; but as no one will take the former position, we shall refuse to take the latter, and maintain that the fulfillment of the law is keeping it. James ii, 8. Then the conclusion is irresistible that Christ in his mission to earth was never delegated with power as a legislator. The testimony of the Lord of the Sabbath is against any such view. Matt. v, 17, 19. (Campbell's Translation.) "Think not that I have come to subvert the law, or the prophets. I am come not to subvert, but to ratify; for verily I say unto you, heaven and earth shall sooner perish, than one iota, or one tittle of the law shall perish without attaining its end. Whosoever therefore shall violate or teach others to violate, were it the least of these commandments, shall be in no esteem in the reign of heaven. But whosoever shall [say the Sabbath is abolished? no! but shall] practice them and teach them, shall be highly esteemed in the reign of heaven." It is said that the Sabbath was not observed by Christ or his apostles. Then the Jews told the truth; and the Saviour was a sinner! But we hear Christ saying, I have kept my Father's commandments; and in him was found no sin. Again: It is said that Christ met his disciples three times on the day after his resurrection, and that this act sanctions the observance of the first day; but no proof can be brought to show it founded in the Word of God. Where does the scripture inform us that the audience of Christ with his disciples was a ceremony of sufficient importance to make a Sabbath of the day on which it occurred? If this position is true, I would ask if it is not right to get a fishing on the Sabbath. John xxi. The Saviour appeared to the disciples while fishing, and upbraided them not, but encouraged and directed in the work. But it is not true that Christ did appear to the disciples three successive First-days. John xx, 19. Then the same day at evening being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and said unto them, Peace be unto you. Mark well the language: they were not assembled to eat the Lord's supper in commemoration of his resurrection; because they did not believe the report of those that had seen him after he was risen. Mark xvi, 14. But his appearance was merely to convince them of his resurrection, and it is evident that the idea of a change of the Sabbath never entered their minds on this exciting, yet joyful occasion. If we would commemorate the great work of redemption, we have an appropriate memorial for this event in the Lord's supper. 1 Cor. xi, 23-26. If we would celebrate the resurrection, the words of the Apostle are to the point: Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death? that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. It is not necessary to abolish the Sabbath or make it void by our traditions after the rudiments of men, that we may keep these memorials; for God has given each institution its proper place and bearing. Again: Elder P. says, in the article to which I have alluded, We are told in observing the first, or Lord's day as a Sabbath, we are keeping the Pope's sabbath, and subjecting ourselves to the mark of the beast. Indeed! he says, did the Pope live in Christ's day? Answer. No, he did not; but the apostle Paul informed the Thessalonian church that the mystery of iniquity had already begun his work, and that in the predicted period the Man of sin (the Pope) would be revealed. We may get further light from Dan. vii, 25. The time, during which the saints and laws were to be given into his hands, is plainly predicted: 1260 years. The history of the Sabbath proves that this prediction has been literally fulfilled. The impious marks of violence on the law of God are plainly visible in the change, as it appears in the Catholic Catechism as revised by four archbishops and recommended as a standard work for America. We hold it therefore as a matter of intense interest that the gradual unfoldings of the Man of Sin in his work of corrupting the truths of God, and exalting himself above all that is called God, should be understood; that the house of Israel may stand in the battle in the day of the Lord, when the hail of the Almighty shall sweep away the refuge of lies. The assertion that the Lord's day on which John was in the Spirit is the first day, is a purely man-made assertion. In the fourth commandment we read. The seventh day is the Sabbath of the Lord our God. Here is a plain thus saith the Lord. Also read Isa. lviii, 13, 14. 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, &c. Here we see again that the seventh day or Sabbath is the Lord's day. Thirdly, the Son of man is Lord of the Sabbath-day. In the mouth of two or three witnesses every word shall be established. Her priests have violated my law, and have profaned my holy things, * and hid their eyes from my Sabbaths, and I am profaned among them. Eze. xxii, 26. But instead of this they ought to heed the admonition of the Prophet. Isa. viii, 16. Bind up the testimony, seal the law among my disciples, and be better prepared to stand against the power of Satan who shall be manifested with all power and signs and lying wonders, and get the victory over the beast and over his image and over his mark and the number of his name. Striving to keep the commandments of God and the testimony of Jesus Christ. E. R. SEAMAN.
Rochester, April, 1854. Pride.
By Lois J. Richmond
"Pride goeth before destruction, and an haughty spirit before a fall." This is one of the greatest sins by which the human heart is in danger of being overthrown. Says Butterworth, Pride is the master-sin, and first-born of the Devil. While the child of God remains in the valley of humiliation, he feels his own weakness, and his entire dependence alone on God; he feels he has no strength of his own, therefore his cry will be continually raised to God for help, and strength, and grace, to stand in this evil time; for he sees the dangers which surround him, and feels that his only hope and safety is in his God; his only aim will be to honor and glorify his name; the world will lose its charms; he will not be seeking its honors, he casts it behind him; for he sees by an eye of faith the better land; and the blessed hope that (if he is faithful) he will soon come in possession of, buoys up his spirits, above this dark and dreary world. But on the other hand, as soon as one begins to be lifted up in his own eyes, he does not feel, nor see the dangers which surround him; he feels strong in himself, therefore, he does not feel the importance of so often crying to God for help; he begins to think that he is a pretty good Christian, that there is no danger of his falling away; his ways are right in his own eyes; he does not esteem others better than himself, but rather his inferiors; he thinks he understands the way, therefore, he does not feel the importance of taking heed to the word of God, of searching it as for hidden treasures; he heeds not the counsel of any, and he is left to follow the imaginations, and feelings of his own heart, until he is finally overthrown. It was not until Nebuchadnezzar's heart was lifted up, and his mind hardened in pride, that he was deposed from his kingly throne, and his glory taken from him. Dan. v, 20. Truly those that walk in pride he is able to abase. Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the Lord. Oba. 4. O let us take heed, to the admonitions contained in the Word of God; and when we think we stand take heed lest we fall. Happy is the man that feareth always, but he that hardeneth his heart shall fall into mischief. Prov. xxviii, 14. We should serve the Lord with fear, and rejoice with trembling; for the Lord has promised that to this man would he look, even to him that is poor, and of a contrite spirit, and trembleth at his word. Isa. lxvi, 9. Let us therefore fear, lest a promise being left us, of entering into his rest, any of us should seem to come short of it. Heb. iv, 1. The true child of God, will not be conformed to this world, but will seek to be transformed, by the renewing of his mind. To be conformed to this world I understand is to follow its fashions, in dress, or in any way, that will cause us to depart from the Word of God; for it is by that Word, that we shall be judged; and if our lives are not in accordance with it, we shall at last be weighed in the balance, and be found wanting; and a rule there laid down for us, is to adorn ourselves in modest apparel, with shamefacedness, and sobriety, not with broidered hair, or gold, or pearls, or costly array. 1 Tim. ii, 9. Some doubtless seek to excuse themselves for wearing gold or costly array, from the fact that they had them before they gave their hearts to God, or embraced the third angel's message; therefore it can be no harm to wear them, but this to my mind is no excuse; the Word of God is not yea, and nay, after this manner; but in him is yea and in him amen, unto the glory of God. If pride is seldom in our hearts gold, costly array, and needless ornaments, will be laid aside. We should seek to do all to the honor and glory of God. We should dress with its glory in view, and let it plainly be seen of us that we are seeking a better country, and not be mindful of the one from which we are so soon to depart, by seeking its honors or pleasures. Our dress should be modest, neat and simple, while some are too much conformed to this world, and wear needless ornaments, others perhaps for fear of supporting pride, or being conformed to the world, do not take that care which they should, to have their clothes decent, and neat. I do praise the Lord that his Word is a standard by which we may try all of our ways and see wherein we come short. Lois J. Richmond.
Ashfield, Mass., May 2d, 1854. BENJAMIN SPAULDING
By Benjamin Spaulding
DEAR BRO. WHITE:—I want through your paper to commit myself fully upon the subject of the Sabbath. For eight years I have been convinced that the seventh day was the Sabbath of the Lord our God; but the cross was so great that I have not until two months past kept it. I am now resolved, the Lord assisting me, to keep holy the seventh day, according to the commandment. It is the greatest cross that ever I bore; but praise God, I can, with his help, bear it, and now I know I love God; for I keep his commandments, and they are not grievous. Some will inquire have we not great authority for keeping the first day. I answer, yes. We have the authority of the Man of sin, even the Pope. He has thought to change times and laws, which have been given into his hands, 1260 years and that time has run out. We are not bound to keep his laws, and I choose to obey the law of God, and hope to enjoy that blessedness which those will share who keep the commandments, and enter in through the pearly gates into the City, and have right to the tree of life. Yes, and walk the golden streets of the New Jerusalem; yes, and with my eyes see the King in his Beauty. Nelson, N. H., May 7th, 1854. Benefits of Persecution
By Bishop Jewell
PROFIT OF PERSECUTION.—God schooleth and nurtureth his people, that so through many tribulations, they may enter into their rest. Frankincense, when it is put into the fire, smells the sweeter; the earth, when it is torn up with the plough, becomes more fruitful; the seed in the ground, after frost and snow, and winter storms, springs the ranker; the nigher the vine is pruned to the stock, the greater grapes it yields; the grape, when it is most pressed and beaten, makes the sweeter wine; fine gold is better when it is cast into the fire; rough stones with hewing are squared, and made fit for building; cloth is rent and cut that it may be made a garment; linen is bucked and washed, and wrung and beaten, and it is fairer. These are the familiar examples to show the benefit and advantages which the children of God receive by persecution.—Bishop Jewell. The R. M. Steamship Africa, from Liverpool, at 3 o'clock Saturday afternoon, April 22, arrived at New York on Friday morning about 7 1/2 o'clock. The news is interesting, but without any event of startling magnitude. RATIFICATION OF THE TREATY BETWEEN FRANCE AND ENGLAND.
The convention between the French and English governments, which was signed a few days ago in London, has already been ratified. The object of this closer alliance of the two powers is the re-establishment of peace between Russia and Turkey on a permanent basis, and the preservation of Europe from the dangers which have disturbed the general peace. For this purpose, and in order to rescue the dominions of the Sultan from foreign invasion, the English and French governments agree to combine their naval and military forces in a manner sufficient to accomplish the result they have in view. They bind themselves not to accept any proposition for the cessation of hostilities against Russia without having communicated to each other the nature of such overtures. They distinctly disclaim all exclusive advantage to themselves from the events which may arise, and they invite the rest of Europe to co-operate with them in alliance destined solely to protect the public interests of Europe. This important convention seems to supply the necessary basis to the operations in which the French and English forces are now engaged. It will be remembered that the last propositions that were made from St. Petersburg amounted to an offer to evacuate the Principalities, if the allies would withdraw from the Baltic and Black Sea. Such a proposition was regarded by France and England as altogether inadmissible, and was, therefore, refused. Indeed, the Czar's evident object in making the proposal was to satisfy the most pressing demand of the German powers, and so detach them from the Quadruple Conference. It is, therefore, important and significant to note that, since the rejection of these terms by England and France, the last protocol of the Conference has nevertheless been signed by the representatives of all the four powers, and we have yet to learn what the next move of the Russian Cabinet will be on the receipt of this intelligence. FROM THE BALTIC.—From Kiel, 16th, it was stated that all the Russian ports in the Baltic are under blockade. The number of Russian merchant ships now captured amounts to ten. On the 19th, the English fleet was telegraphed off Gothland. On the 12th, eighteen Russian ships-of-the-line were lying at Helsingfors; they seemed as if they intended to pass over to Revel. Admiral Plumridge had been watching them with four frigates, and ere this Napier must have come up with his squadron, intending, doubtless, to attack them. From Copenhagen on the 18th, it is reported that four Russian ships, laden with cargo, were captured in the Baltic on the 17th, and carried past there as prizes for London. FROM THE DANUBE.—Official advices to April 10, and private letters to 12th, state that nothing of importance had occurred. Both parties continually reconnoitre, and consequently skirmishes take place, but nothing more. An Austrian paper of the 18th, contains the following dispatch: "The important frontier town of Fokshani, in Wallachia, which had just been fortified, was destroyed by an accidental fire. All the Russian stores, provisions, and arms, also the military hospitals, fell a prey to the flames." A letter from Varna, dated March 31, gives the following clear and concise account of the recent proceedings of the armies: "The Russians, after waiting a few days at Galatch, advanced on Matshin with 26,000 men, including a large force of artillery, but with few cavalry. The Turks had only two battalions at Matshin, and retired before the enemy toward Silistria, where they are in force. The Russians have also thrown a considerable force over the Danube at Hirsova. All the Turkish troops in the Dobrodja, to the number of several thousands, have been concentrated upon Karasu, with the intention of falling back on Shumla and Varna. Three steamers were dispatched from the fleet to Kostendje to intercept and bring to Varna any Russian transports or provision ships they might fall in with. Not having found any at Kostendje, they have proceeded to the Danube. The Pasha of Varna has made application for more troops. He has only 3,000 with at present. The works are so extensive that he would require 12,000 men to defend the place, as he could get but little assistance from the fleets. There are many thousand quarters of grain in Varna, and more daily arriving. Omer Pasha has withdrawn 10,000 men from Widdin to re-enforce his troops in the Dobrodja, and has applied to the Porte for further assistance." From Shumla, April 2, letters state that the Russian force on the Turkish side of the Danube was about 50,000 men. They had already advanced to Babadagh, and held all the country of the Dobrodja as far as Karasu. Omer Pasha is perfectly aware of his deficiency in cavalry, and the disadvantage of risking an engagement in the open plains of Bulgaria. He was, therefore, concentrating as many troops as possible, principally infantry, in the neighborhood of Shumla. There were at the above date (April 2,) upward of 20,000 men at Shumla, and more were hourly arriving from the reserve at Adrianople, and some of the posts on the Danube. Ishmael Pasha, the hero of Tshetate, had arrived from Turtukai, and it was expected that 50,000 men would be assembled at Shumla by 10th April. THE GREEK INSURRECTION.—A circular of Lord Stratford de Redcliffe inveighs with great asperity on the proceedings of the Greeks, and of the Greek Government, and declares that the movements of the insurgents are not spontaneous, but are prompted by Russia. The expulsion of Greeks is carried on with rigorous severity. Every steamer that leaves for Syria is crowded with these unfortunates, many of whom are reduced to a state of complete poverty. "IN Heaven alone no sin is found,
And there's no weeping there."
There are no barren deserts there—no rugged mountain steeps—no chilling blasts nor scorching winds. There are no ravenous beasts in all that lovely plain—no robbers—none who "hurt or destroy." It is always Spring. The verdure withers not. It flourishes in perpetual bloom. And as the Christian gazes upon this lovely scene, how cheering is the thought that there his possessions lie. O lovely, happy land! "We speak of the realms of the blest,
Of that country so bright and so fair,
And oft are its glories confessed—
But what must it be to be there!" The Christian is at one time in Vanity Fair, at another, in the Valley of Humiliation, and now he ascends the Hill of Difficulty. He is a sojourner, a pilgrim. He feels that here he has no continuing city. But for his consolation during the weary pilgrimage, he is permitted to have glimpses of the City which is his home. It is "that great city the Holy Jerusalem." Its walls are of precious stones, and its streets of pure, pellucid gold. The sight of it is ravishing to the soul, even when seen afar off. It is a delightsome city—the inhabitants are ever making new and surprising discoveries, which fill the soul with constant, ineffable bliss. "We speak of its pathways of gold,
Of its walls deck'd with jewels so rare,
Of its wonders and pleasures untold—
But what must it be to be there!" This beautiful world has been defiled by sin. In vain does the disconsolate heart seek for happiness here. This is truly a "vale of tears." Sorrow and pain and disappointment are the lot of mortals on earth. The unsanctified heart is an ever-present source of disquietude. Everywhere we see our fellow-mortals involved in sin, and struggling with misery. "Give, O! give me peace and happiness," is the longing cry of every heart. It is eagerly sought in gaudy toys, in shining dust, in worldly honor, in sensual gratifications, but is not found! It will not be so in Heaven! There "sorrow and sighing shall flee away." With nothing to disturb our peace, we shall be full of inexpressible joy and happiness. It is not a mere Eden—a paradise, or pleasure garden—where there is nothing to cause unhappiness. It is Heaven. "We speak of its freedom from sin,
From sorrow, temptation and care;
From trials without and within—
But what must it be to be there!" There the ransomed of the Lord shall assemble, with "songs and everlasting joy upon their heads." It is their delightful employment to celebrate the praises of him who bought them with his blood. The cup of joy overflows as they are continually employed in giving to God reverence, supreme adoration and love, and in doing his will. There the marriage supper of the Lamb is spread. The guests are all arrayed in beautiful white robes. On earth these robes are often soiled by sin. It is not so in heaven. On earth the principle of selfishness was never entirely eradicated. Now universal charity pervades every bosom. The whole family of the redeemed are united by ties of affection infinitely stronger and more enduring than a mother's love! Their own society is felicity. On earth they were the fallen, ruined depraved children of an apostate race. Now, having been brought out of much tribulation, they are the happiest creatures of the universe! What a contrast between earth and heaven! "We speak of its service of love,
Of the robes which the glorified wear,
Of the church of the first-born above,—
But what must it be to be there!"
O for more holiness, more heavenly-mindedness, more "rejoicing in hope," more implicit trust in him who saves his people from their sins. "Do thou, Lord, 'midst sorrow and wo,
Still for heaven my spirit, prepare;
And shortly I also shall know,
And feel what it is to be there."