Earlier text: MISCELLANEOUS EXTRACTS ON HELLEASTERN TOUR.
By James White
SABBATH and first-day, Sept. 17th and 18th, we were with our old friends at Dartmouth, Mass. It was so very stormy that our brethren from Fairhaven did not come up to this meeting. We had not met with them for six years, and were much disappointed in not seeing them. There is quite an interest in old Dartmouth, and we were told that there would have been quite a gathering of the people, had the weather been favorable. Our meetings were very small, but very good. Three decided to keep the Sabbath. If faithful they will have a good influence on others. Bro. Collins' death is being sanctified to the good of the church there. The very heavy rains the past week prevented many of the friends in Maine from attending the conference at Topsham, so that our meeting there was also small, on the Sabbath. It was, however, very interesting and profitable. There has been a scattering influence in some places in Maine, which has also existed in some other places in the East. Some have been led to take positions which have destroyed their influence at present, and thrown them into trials. Certain exercises have been encouraged which amounted only to a cry of danger! without defining the danger. Why Maine should be so cursed with every grade of fanaticism is a mystery, but so it is. The Devil doubtless has his reasons for sending every form of scattering influence to Maine. It may be he sees a host of honest souls in this State ready to receive the truth when it shall be proclaimed under a right influence, and hopes, by keeping up his mode of operations, to discourage those who have the message in its purity, from entering this unfortunate field of labor. The few brethren in Maine are poor, but liberal. The Topsham meeting raised $32,50 for missionary purposes. At the same proportion, the Conferences in Vermont, New York and Michigan, would raise from one to three thousand dollars each. It may be that this is one reason why Maine is so cursed with those who help them down hill. The brethren pay them well for their services. We advised the brethren to be cautious who they received as the Lord's messengers, and to hold on to their means until they knew they were giving it where it would do good, and be in readiness to sustain efficient labor in Maine. A great and glorious work will yet be done in this State. First-day we moved our meetings to Agricultural hall, 125 feet by 50, to which hundreds of the villagers from Topsham and Brunswick collected, and preserved perfect order, and gave strictest attention. Here we were reminded of past years of trial and poverty. After breaking down in health in preaching the Advent faith, we were driven to work on the Rail-Road in the towns of Topsham and Brunswick, and afterwards to chop cord-wood at a hard chance. For four months in 1848 we passed to and fro with narrow axe upon our shoulder, over the same street where hundreds crowded to our lectures the 25th. It was from Topsham, Me., that we started out to attend the first conference of believers in the third message in Ct. in the Spring of 1848. We borrowed five dollars, and a sister in Mass. gave us five more, so that when we left the boat at Middletown we had fifty cts. left. All we possessed on earth was in a small trunk and on our persons, and it was not worth ten dollars. What we wore as an over-coat, was a sack coat we had worn in the woods, and where economy could not darn, it used patches as near the color of the original as possible, still several shades were very apparent. We will not particularize any further, but add that we thank God for that experience, as it learned us to feel for the poor messengers, and pity the one who has too much minister or too little disposition to work, to labor with his hands when he has nothing else to do. Bro. Smith, hope you and the printer will succeed in reading this. The cars are bearing us over the road twenty-five miles per hour, as we write. Between Portland and Boston, in good health and spirits, with hope of life through Christ. VARIOUS TESTIMONIES RESPECTING THE WALDENSES.
By John Nevins Andrews
Of their origin we have some facts of interest from various authors. Thus Benedict says: "The word [Waldenses] simply signifies valleys—inhabitants of valleys—and no more. It happened that the inhabitants of the valleys of the Pyrenees did not profess the Catholic faith; it fell out also that the inhabitants of the valleys about the Alps did not embrace it; it happened, moreover, in the ninth century, that one Valdo, a friend and counsellor of Berengarius, and a man of eminence, who had many followers, did not approve of the Papal discipline and doctrine; and it came to pass about a hundred and thirty years after, that a rich merchant of Lyons, who was called Valdus, or Waldo, openly disavowed the Roman Catholic religion, supported many to teach the doctrines believed in the valleys, and became the instrument of the conversion of great numbers;—all these people were called Waldenses. . . . Because they would not observe saints' days, they were falsely supposed to neglect the Sabbath also, and called Inzabbati, or Insabbatists. . . . Their enemies confirm their great antiquity. Reinerius Saccho, an inquisitor, and one of their most implacable enemies, who lived only eighty years after Waldo, admits that the Waldenses flourished five hundred years before that preacher. Gretzer, the Jesuit, who also wrote against the Waldenses, and had examined the subject fully, not only admits their great antiquity, but declares his firm belief that the Toulousians, and Albigenses condemned in the years 1177 and 1178, were no other than the Waldenses.—History of the Baptist Denomination. pp. 21, 22. Benedict says also: "We have already observed from Claudius Seyssel, the popish archbishop, that one Leo was charged with originating the Waldensian heresy in the valleys, in the days of Constantine the Great. When those severe measures emanated from the emperor Honorius against re-baptizers, the Baptists left the seat of opulence and power, and sought retreats in the country, and in the valleys of Piedmont; which last place in particular became their retreat from imperial oppression." Again he says: "Theodore Belvedre, a popish monk, says that the heresy had always been in the valleys. In the preface to the French Bible, the translators say, that they (the Waldenses) have always had the full enjoyment of the heavenly truth contained in the Holy Scriptures ever since they were enriched with the same by the apostles; having in fair MSS. preserved the entire Bible in their native tongue from generation to generation." Id. p. 33. President Edwards says that some of the popish writers themselves own that that people never submitted to the church of Rome. One of the popish writers, speaking of the Waldenses, says the heresy of the Waldenses165is the oldest heresy in the world. It is supposed that this people first betook themselves to this desert, secret place among the mountains to hide themselves from the severity of the heathen persecutions which were before Constantine the Great, and thus the woman fled into the wilderness from the face of the serpent. Rev. xii, 6, 14. And the people being settled there, their prosperity continued there from age to age afterwards; and being, as it were, by natural walls as well as God's grace separated from the rest of the world, never partook of the overflowing corruption.—Hist. Redemption, pp. 293, 294. (Cited by Benedict, Hist. Bap. Dem.) Jortin writes thus: A. D. 601. "In the seventh century, Christianity was propagated in China by the Nestorians; and the Valdenses, who abhorred the Papal usurpations, are supposed to have settled themselves in the valleys of Piedmont. Monkery flourished prodigiously, and the monks and popes were in the firmest union."—Eccl. Hist. Vol. ii, Sect. xxxviii. Waddington quotes the following from a popish writer respecting them: Rainer Saccho, a Dominican says of the Waldenses: "There is no sect so dangerous as the Leonists, for three reasons: first, it is the most ancient,—some say it is as old as Sylvester, [pope in Constantine's time,] others as the apostles themselves. Secondly, it is very generally disseminated: there is no country where it has not gained some footing. Thirdly, while other sects are profane and blasphemous, this retains the utmost show of piety; they live justly before men, and believe nothing respecting God which is not good.—Hist. of the Church, Chap. xxii, Sect. i. Of their doctrines and their worship Jones bears the following testimony: "'Because they would not observe saints' days, they were falsely supposed to neglect the Sabbath also, and called 'Inzabbatati or Insabbatists.'"—Church History, Chap. v, Sect. i. Again he says: "'Louis XII, king of France, being informed by the enemies of the Waldenses, inhabiting a part of the province of Provence, that several heinous crimes were laid to their account, sent the Master of Requests, and a certain doctor of the Sarbonne, who was confessor to his majesty, to make inquiry into this matter. On their return, they reported that they had visited all the parishes where they dwelt, had inspected their places of worship, but that they had found there no images, nor signs of the ornaments belonging to the mass, nor any of the ceremonies of the Romish church; much less could they discover any traces of those crimes with which they were charged. On the contrary, they kept the Sabbath day, observed the ordinance of baptism, according to the primitive church, instructed their children in the articles of the Christian faith, and the commandments of God. The king having heard the report of his commissioners, said with an oath that they were better men than himself or his people.'"—Id. Chap. v, Section iv. It may not be generally known that the entire body of the Waldenses about two centuries ago were compelled to leave their country, yet such was the case. Benedict says that "In 1686, by a most oppressive edict of Victor Amadeus, Duke of Savoy, the total extirpation of the Waldenses from the valleys of Piedmont was effected, and after incredible hardship and sufferings, the whole body of this people were compelled to leave their native homes in a state of great destitution and misery. Multitudes of them died on the road, and the remnant sought shelter in Switzerland and other Protestant countries."—Hist. Bap. Denomination, p. 41. Of those now called Waldenses Mr. Benedict says: "Abundant testimony was produced to show that the company who returned and settled in the valleys of Piedmont in 1689, three years after the expulsion of the whole fraternity, and from whom the present race of Waldenses descended, fought their way back, sword in hand, were guilty of acts of the most revolting barbarity and outrage, and pursued in all respects a course entirely different from the ancient Waldenses."—Id. p. 41. R E P L Y .
By John Byington
Bro. Gould: I did intend to answer your letter immediately, but other labors have prevented. You wish me to tell what I mean by Christ's soon coming, or what soon is. After all our Saviour had done to convince the Jews of his mission, they would ask a sign, or wish him to tell them more plainly. He would then say to them, "He that hath ears to hear, let him hear." I will refer you to the words of Christ found in Matt. xxiv, 33: "So likewise ye, when ye shall see all these things, know that it (his coming again, which was the question he was answering) is near even at the doors." He had been giving the signs that would precede that event, and tells them, When ye see these signs, know it is near. He uses the term ye in the same sense that Paul does we, when he says "We shall not all sleep," [1 Cor. xv, 51,] meaning the church that will be alive at his coming. Now this generation sees the signs long foretold by our Lord, and therefore I think it scriptural to say his soon coming, though I have your illustration of the "note" to convince me otherwise. You say the church and the world have been warned of his second coming, ever since his first advent. The church have had it in prophecy that he would come again, but they could not be warned of his soon coming before they had the signs immediately preceding that event. Paul tells the church in his day, that the day of the Lord is not at hand, but there must come a falling away first. 2 Thess. ii, 2, 3. We must not so explain Peter's words where he says the end of all things is at hand, as to contradict Paul where he says it is not at hand. Peter as well as Paul said many things in prophecy, that would more particularly apply to the church which would see the signs of Christ's coming, though to some extent they would benefit the church in preceding ages. You say John preached a Saviour that had come, and said "Behold the Lamb of God." John had preached three years before he could say Behold the Lamb of God. Read the first chapter of John, commencing at the 19th verse. He says, "I am the voice of one crying in the wilderness, make straight the way of the Lord, as saith the prophet Esaias." Here he quotes a prophecy to prove his mission, and he labored three years in this message before he knew Jesus as the Son of God. He says, I knew him not, but he that sent me to baptize with water, the same said to me, upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the Holy Ghost. John did not live to see the miracles of Christ, otherwise he would not have sent to inform him of them. Now from all this we learn that John had to walk out by faith and preach a soon coming Saviour, trusting in the word of prophecy, aided by the Spirit by which holy men wrote. A vast difference in walking by faith and walking by sight. In answer to what you say to the third question, I would say the unbelieving Jews did not deny the coming of the Messiah, but would not believe that John was sent to warn them of his soon coming. This was their condemnation. Many will now say, we believe in Christ's second coming, but not as you preach it. With them there is no definite work in this matter. But we have a definite warning of our Lord's second coming in Rev. xiv, where the Son of man is seen sitting on the white cloud, where we are telling the church to look for him, and not in the desert or secret chamber; and immediately preceding in this chapter we have the voices of three angels (symbols of faithful ministers) giving the church and the world a definite warning, bringing to view the judgment hour, and warning against the worship of the beast and his image. Here is repentance for the professed church, and then something definite as to duty: "Here are they that keep the commandments of God and the faith of Jesus." In answer to your four questions I would say, Yes; and also add that Christ's faithful servants will now say we have the signs of his coming before us, and will tell his faithful saints to lift up their heads and look up, for their redemption draws nigh. Yours in hope of immortality at the appearing of Jesus.
JOHN BYINGTON.
Ceresco, Mich., Oct. 3d, 1859. MEETINGS IN N. Y.
By Daniel T. Bourdeau
Bro. Smith: The 11th inst. I attended Bro. Taylor's meetings in Chateaugay, and was much pleased and encouraged in seeing a goodly number of friends disposed to candidly investigate the truth, and to remember those that labor among them. I was here induced to trust in God, and felt that God was moving on the hearts of such as will deem it a pleasure to sacrifice for the truth. The 13th I went to Dickinson, where I held meetings last spring. The next day I visited several French Protestants in that place, who made me a good reception, and seemed desirous to become acquainted with the truths we advocate. These friends have had to sacrifice a great deal to embrace Protestantism; and166some of them do not see the importance of changing their views on the Sabbath. I remained with them two days, and tried to make them understand that men should live "by every word that proceedeth out of the mouth of God," and that true Protestantism enters its protest against all that exceeds the prescriptions of the word of God. I believe there are a few in Dickinson who are convinced that we may be Christians and keep the seventh day Sabbath, and who will not readily credit all that may be said against us. Last Sabbath Bro. Lawrence and myself held meetings in Constable, and spoke with good freedom on the subject of man's nature and his future destiny. Sister Jewell, who embraced the Sabbath when the truth was presented in Constable last spring, attended these meetings and was baptized, and the Lord's blessing rested upon her and upon the brethren and sisters present. Dear brother, I firmly believe that we have the truth, and that the truth will finally triumph; but I feel that I can do nothing without the aid of God's Spirit. I have realized of late that we are living in a trying time. A great conflict is just before us, and who shall stand? Who shall be willing to gird on the whole armor, and struggle earnestly for life? I am determined to be in earnest, that I may be sustained by God's free Spirit. Norfolk, Sept. 20th, 1859. Satan cannot do what he will, God restrains him ; but he wickedly does all he may, when God permits him : God's kindness hinders Satan's wickedness. CHRIST'S SOON COMING.
By Edward Gould
[The following is a letter from an aged Elder in the Wesleyan Methodist Connection, to Bro. Byington, and the reply to the same.—Ed.] DEAR SIR: It is a great consolation to me to know that I am still remembered by those with whom I have held sweet counsel in days past and gone. My health is failing very fast, and has been very poor for some time, though it still allows me the blessed privilege of attending religious service, which I esteem very much. I received your request by the hand of C—. The first question you wished me to answer is, "Do not the signs of the times tell us that the Saviour is soon coming?" The doctrine of Christ's second coming I firmly believe. It is one of the fundamental doctrines of the gospel of Christ. If there be any difference between you and me, relative to Christ's second coming, it is in the period of time. You say, "Is soon coming." This term is an indefinite one; it may be longer or shorter. To illustrate: Suppose a man gives me his note, promising soon to pay me ten dollars. What day in the week, what week in the month, what month in the year, is the note collectible? Bro. Byington, please tell me when soon is, then I can answer that question. Second question. "Are the church and the world to be warned of it by God's faithful servants, as they were warned of his first coming by John the Baptist?" The church and the world have been warned of Christ's second coming by God's faithful servants ever since his first advent. Peter said, "The end of all things is at hand." John the Baptist preached the Saviour that had made his first advent, and was then standing among them. John saw him walking, and said, "Behold the Lamb of God that taketh away the sin of the world." John preached repentance, and baptized unto repentance. Third question. "Will not those who oppose the work be found fighting against God?" I say, Yes, if there be any found who oppose the doctrine of his second coming, they are fighting against God. Fourth question. "And when they shall say, Peace and safety, will not sudden destruction come upon them, and they shall not escape?" Your last question is from the pen of the apostle Paul. My answer is from the lips of Christ: "Then if any man shall say unto you, Lo, here is Christ, or there, believe it not. Behold I have told you before. Wherefore, if they shall say unto you, Behold, he is in the desert, go not forth; behold, he is in the secret chambers, believe it not." Now permit me to ask a few questions. First. Does not death close our probationary state, and fix our eternal doom? Second. Do not the signs tell us that [our] probationary state is fast hastening to a close? The calculation is that sixty die every minute. Third. Is it not the duty of God's faithful ministers to urge the necessity of preparing to meet death in peace, as the prophets and the apostles did in their day? The prophet said, "Set thy house in order, for thou shalt die and not live." Peter said, "It is appointed unto man once to die, and after this the Judgment." Fourth. Will not those who neglect to improve the probationary state be found fighting against God? Yours in the bonds of the gospel of Christ. Morley, St. Law. Co., Aug. 28th, 1859. In answer to the foregoing, we would say, that we are well aware that many teachers apply these scriptures, and many others, relative to Christ's second coming, to literal death; but with what benefit to the cause of truth, or to the preaching of the everlasting gospel of the Kingdom, before the end comes, we cannot see. He says, "This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." The prophet Daniel speaks of a class of men who should understand the visions of the prophets, and instruct many. "And they that understand among the people shall instruct many; yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days." Now when they shall fall, they shall be holpen with a little help. But many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Did not the Saviour say, When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand,) then let them which be in Judæa flee into the mountains? And he that is on the housetop not go down to take anything out of his house: neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! And pray ye that your flight be not in the winter, neither on the sabbath day: for then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened. Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they would deceive the very elect. Behold, I have told you before. Wherefore if they shall say unto you, Behold, he is in the desert, go not forth: behold, he is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. For wheresoever the carcase is, there will the eagles be gathered together. Now when they shall say, Peace and safety, in the very time when the signs of the coming of the Son of man are fulfilling, and when they shall say, Peace and safety, in the holy week of God's true Sabbath, and walk contrary to it, can any one believe that the third angel's message is not being given? We did not understand that the apostles or Jesus did believe that death was the coming of Christ, and we do not now. But those who now say, "My Lord delayeth his coming," as you remark, are saying, "Peace and safety," in this respect. They are looking away from our Lord's coming to death, the king of terrors. If the signs of the times are telling us that probation is closing, and we are telling the people that probation is closing in the desert of death, or in the secret chambers in this day, are we not fulfilling the symbols of a fallen church, and the condition of the world at the close of probation? When the judgment hour message has gone forth, and the beast and his image have been opposed, and those who have gotten the victory over the beast and his image, and over his mark, and over the number of his name, stand on the mount Zion with the Lamb, and sing the song of Moses and the Lamb, we can then say, "Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." In answer to the foregoing questions of Bro. Gould, and also to the remarks of Bro. Byington, we say we believe that Christ's second coming will tell when probation is closed, and we can look up, and lift up our heads. Yours in the blessed hope of Jesus, A D V E R S I T Y.
By J. Clarke
WhEN the blackbirds first appear in spring at the north, they are of a glossy black, they sing then freely and much, and are lively and pleasant and musical; but in the fall they migrate to the rice-fields of the south, where they become fleshy, and change to a brownish color, and their voices degenerate to a sort of croak, which is very disagreeable. The winter restores their peculiar voice and tone and color, but their weight is less. So it often happens that the toils and hardships of the poor, are the means of bringing out the finest traits of character, and of developing the moral and mental powers, and then when wealth succeeds, they degenerate in all these things, and sink down in stupid and servile service of mammon. The mind is a wonderful piece of machinery; and God the creator and author of the mind, is a being who labors; and he has so constituted the mind and body, that proper labor and exercise are necessary to the development of both, and he has also arranged the material world, that our present circumstances make it necessary for man to labor, in order to exist. Thus our powers are called forth by the existing order of things, in arduous labor, and in proportion as mankind become luxurious, in such proportion is the call increased for more constant and arduous labors. The human mind is so constituted, that as its powers are called forth and brought into use, it increases its strength, and develops its hidden resources. God has been liberal in his gifts to man, and has endowed him with many excellent capabilities; but unless they are brought into exercise, unless they have free play, they lie dormant; and often, no doubt, is re-enacted the burying in the earth of the talents which God has bestowed freely and liberally. Thus the very evils most dreaded by man, often prove to him the means of advancing his best interests, and the winds of adversity, often prove in the end the prosperous gales which waft him to the most desirable haven; while prosperity and wealth very often stupify the moral and mental powers, and strike down the finest flowers of genius. I do not say this is always so, but this is the tendency of ease, voluptuousness and pleasure, and these are the usual concomitants of wealth and prosperity. God has ever selected his peculiar people, his prophets and followers, from the middle and poorer classes, (true, there are some noble exceptions), as if he considered these more tractable and hopeful than those who are hardened by mammon-worship, or dissipated by voluptuousness, or enervated by ease and sloth. The poor man is healthier and stronger, (other things being equal), physically, mentally and morally, than he would be did not necessity constantly call forth the most continued and zealous efforts for self-preservation, thus leaving him less time for idle conversation, and useless and formal conventionalities, empty as the passing wind, and leaving the mind vacant, and a prey to Satan's snares. Adversity has the best of uses. Christ was made perfect through sufferings. All God's people have passed through trials; many through fiery trials. Who knows now by experience the trials of the martyrs, who were tortured in every possible manner? Shall we complain now of want, or privations, or opposition? Can we expect our way to be strewed with flowers, while ancient prophets and patriarchs suffered every evil which the malice of cruel men could invent? No; let no one complain or murmur; it is a crime to murmur against God. Let us read the fearful doom of those who murmured in the wilderness, and were cut down by raging pestilence, and stung by serpents. They murmured because their food was light, and probably they wanted to lay up property for future use. God showed to them how he viewed murmuring and distrust. It is probable they thought, What shall we do for food when the manna fails? as if God could not be trusted. Sorrow and adversity and woe have their uses. But when they come, let us say, "Father not my will but thine be done." A FASHIONABLE CHURCH.
By H. C. Crumb
One hundred dollars a Sunday, says the New York Observer, is about the expense of a fashionable church in Boston, as we learn from a recent paragraph in the Boston Transcript. In New York the expense is not far from five times that sum. We will figure up the expenditures of one church in this city, the affairs of which we happen to be somewhat acquainted with. The church, parsonage, library, &c., cost in round numbers, $200,000; the annual interest of which sum, at 7 per cent, is $14,000. The pastor's salary is $4,000; that of his assistant is $500. The presents annually given to the pastor, we believe, do not average less than 500; presents to his assistant, say, $5. The singing, with the salary of the organist, repairs of the organ, and wages of the blower, costs very nearly 1,000. The cost of cleaning, including the salary of the sexton, will average about $100 a year. The annual depreciation in value of building and its contents, by use and time, may be computed at $1,000. The cost therefore for maintaining the church for one year, is $22,505, which is equal to $432,76 per Sunday. Forty smart mechanics, working steadily all the year, earn about as much as it costs to support this church. For $22,505 a year, two thousand children could be kept under instruction in good schools. It would maintain a college of five hundred students in the highest efficiency. It would support twenty-two country churches, or eight city churches, in a liberal manner. However, we must add, that there are not more than ten churches in the city conducted upon anything like the scale of the one to which we refer, though there are three which probably exceed it. Bro. Smith: I send you the above account of "a fashionable church." I recollect once hearing a merchant of a little village in Central New York say that on one occasion when he was in New York after goods, he put up with a friend over Sunday. As they were going to meeting, says his friend to the merchant, Are you going to wear that over-coat that you have on? If you do you will get no seat; no attention will be paid to you. This same merchant was of the opinion that if Christ were to come now the churches would reject him just as the Jews did at his first advent. We can all form an opinion for ourselves. We have a rule by which we may know them. Says Christ, Ye shall know them by their fruits. Matt. vii, 16. Out of the abundance of the heart the mouth speaketh. Matt. xii, 34. Said a Methodist class-leader, not long since, "This Advent preaching is worse than Roman Catholic preaching." Says another, "We cannot know the time, for as a snare shall it come on all the world. And Paul says that it will come as 'a thief in the night.'" Yes, and he also says, "And they shall not escape." But Paul says also to his brethren, "But ye, brethren, are not in darkness that that day should overtake you as a thief. Ye are all the children of light." I desire to be one of Paul's true brethren. But I would say one word about such fashionable churches. When we take into the account the confusion in these fashionable churches, can we not conclude that they are branches of Babylon? And will not her pride one day be humbled, when God will bring down her high looks? For God knoweth the proud afar off. Do such assemblies as these humble themselves as little children, that they may be greatest in the kingdom of heaven? Do they not exalt themselves? and will they not be abased? "for whosoever exalteth himself shall be abased." Luke xiv, 11. The lofty looks of man shall be humbled, and the haughtiness of man shall be bowed down. For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low. Isa. ii, 11, 12. The mighty man as well as the mean man shall be brought low, or humbled. Isa. v, 15. For behold the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them, neither root nor branch." Mal. iv, 1. From Paul's second epistle to Timothy [chap. iii, 1-5], we might conclude that the churches would become corrupt; for Paul is describing a class that profess to be Christians. They have the form of godliness, but they are fallen; for while they have the form of godliness, they deny the power thereof. They have become proud, high-minded, lovers of pleasure more than lovers of God. This, Paul said, would be in the last days. Said a Methodist minister to me once, "We are living in just such times now." Then I said to him, You have one sign that we are living in the last days. And does not Paul in this instance describe the state of many professors of religion? Are not many of the religionists of this day proud, heady, high-minded, lovers of pleasure (the fashions and amusements of the world) more than the lovers of God; having a form of godliness, but denying the power thereof? How little faith in many professors of religion! Some disbelieve in miracles, even those performed by Christ. How is Babylon fallen? Paul speaks of them to Timothy as ever learning, and never able to come to the knowledge of the truth. Paul says, From such turn away. Obey Paul and live. Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Obey and live. Disobey and die. This has been the language of God in all ages of the world; and it is his language to-day. Says Jesus, "If thou wilt enter into life, keep the commandments." For blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. OVERCOMING SIN.
By Mrs. R. Smith
How fiercely does the conflict rage within,
While striving to subdue some cherished sin;
What shall be done? The idol is most dear,
And often is the victim vanquished here. Though trivial it may seem, sin's poisonous dart
Will sting the conscience and will wound the heart,
Destroy the peace and condemnation bring,
And drive us from the shelter of His wing. In view of this, who dare a sin commit?
Our cherished idols we must all submit;
As one small leak the largest ship will sink,
So one dear sin, will lead to ruin's brink. While love for sin in any form remains,
Though not committed, we are still in chains;
Sins must be broken off by righteousness,
And then will God deliver, own and bless. No condemnation then—all peace within,
Untrammeled freedom from the love of sin;
O blessed freedom! nought can then control,
The heavenward flight and rapture of the soul.
MRS. R. SMITH.
West Wilton, N. H.