Earlier text: THE RETURN OF THE SPIRIT TO GODWORK IN THE RIGHT DIRECTION.
“WHEREFORE,” says the prophet, “do ye spend money for that which is not bread, and your labor for that which satisfieth not?” The implication is that the same amount of effort which is now by so many put forth to secure that which is not bread, applied in the right direction would secure for them that which is bread, and that portion which will satisfy. There is enough labor spent in the world to regenerate the world. The people of this world work hard enough to all be saved; but they fail to reach such a result from their labors because they work to the wrong end. What a vast amount of labor is misdirected. Take those who live by dishonesty, the whole horde of thieves, gamblers, sharpers, blacklegs, &c., and mark what an amount of labor, energy and skill, they bring to bear upon their unhallowed calling. The same effort and talent would procure for them a splendid living if applied to any of the honorable callings of life. They work hard enough, and tax all their energies both of body and mind sufficiently, to make an honorable fortune; but instead they only eke out a miserable and dishonest subsistence, because their efforts are applied in the wrong direction. Many a man has manifested perseverance, energy and skill, enough in breaking out of jail, to have kept him from going there if he had aroused himself to the same pitch of exertion in the direction of an honest livelihood. Coming up a step higher, and contrasting worldly and heavenly things as objects of pursuit, we see the same principle still more extensively carried out. What multitudes on every side are engrossed in worldly enterprises. How many bend all their energies of both body and soul to the pursuit of the phantoms of this world, riches, honor, fame and power; and in pursuing these they toil hard enough and expend means enough to acquire something which when gained is more than an empty bubble, and which will not perish in a day. It is to these toiling multitudes, laboring to grasp a shadow, that the prophet exclaims, “Ho every one that thirsteth, come ye to the waters. . . . Wherefore do ye spend money for that which is not bread, and your labor for that which satisfieth not.” Turn your labors in another direction, bring the same efforts to bear upon the right object, and you will secure the durable riches. What a volume of encouragement is here for the Christian! Let no one say he cannot overcome. This would be saying that he is not equal to any of his fellow men around him. You have only to do what you see thousands around you doing, work as hard as they work, manifest the zeal they manifest, endure as they endure, only direct your efforts to heavenly instead of worldly objects, and the prize will certainly be yours. TURN TO THE RIGHT.—The late Bishop of Litchfield was once traveling in a railway-carriage in England, when a blustering man exclaimed, “I should like to meet that Bishop of Litchfield, I’d put a question to him that would puzzle him.” “Very well,” said a voice out of another corner, “now is your time; for I am the Bishop.” The man was rather startled, but presently recovered, and said, “Well, my lord, can you tell me the way to Heaven?” “Nothing easier,” answered the Bishop, “you have only to turn to the right, and go straight forward.” THE JEWISH SUNDAY MOVEMENT.
The movement to which we alluded in REVIEW, Vol. xxxii, No. 24, namely, a plea from prominent Israelites to abandon the Sabbath in favor of Sunday, is attracting considerable attention throughout the country. The following from the Evening Bulletin will be of interest to the reader. The movement is no less significant than unlooked for: A contributor to the Israelite, published at Cincinnati, begins his communication as follows: “In order, then, that we may have a day of rest, a real Sabbath, which can be observed by all Israel, we propose to adopt that day which is set apart by hundreds of millions, nay, the whole civilized world, for physical rest and the worship of God. Let our prayers and thanksgivings with theirs ascend to his throne on the same day, the SUNDAY.” The writer who makes this proposition, so repugnant to the ears of a people for many centuries jealous of the slightest variation from the established customs, declares that he has been “selected as the spokesman of a party, respectable in number, respectable in intellect, fully persuaded of the correctness of their views, and fully determined to discuss the subject in all its bearings.” The selection is manifestly a fortunate one; for the temper of the article and its logic are remarkable for candor, clearness, and moderation. The old Hebrew word, Shabbath, which lies at the bottom of this controversy, is declared to mean simply rest. Cease from labor, and devote to the service of God—this is the literal and spiritual meaning of the word Shabbath, or Sabbath. * How does the fourth commandment read? Does it say on this or that particular day, specifying it by name, Saturday, thou shalt rest, and it shall be your Sabbath henceforward and forevermore? No. Such are the commands of man, but not of the Almighty. The selection of Saturday by Moses is explained as being most suitable and convenient for the Hebrews at that era. The institution, it is presumed, answered all purposes throughout the past, until within the last half century, when it became obsolete. During this period they have been virtually without any Sabbath, or day of rest. Those who most bitterly oppose the proposed reformation are scarcely observing even the day which they recognize as Sabbath. The result is that they are becoming lax, and so, fast tending to utter irreligion, apostasy, and the total destruction of the Jewish faith. Even now their offspring display perfect indifference to religion. The question is accordingly asked: “Do you not perceive the influence of nineteen centuries on the observances and forms of our religion? And can all the past, present, and future, exert no influence upon you? You cannot stand still and be passive even if you desire to be so. The irresistible movement of progress, the law of nature and nature’s God, will propel you on to that inevitable necessity which we so earnestly beseech you to adopt. Any day we set apart as a day of rest, to worship God in spirit and in truth, is acceptable to him. We select Sunday because, in the fear of God, with reverence for his great name and an eye to his glory, it is more convenient, observed as it is by millions, because it can be hallowed, while ours, as at present arranged, is an utter impossibility.” Having further argued this matter, the writer attacks with vigor the intolerant and persecuting temper which has been displayed by his fellow-religionists. It created the Christian church. Jesus was a Jew, a great man, a second Moses, who desired to purify faith and correct the vices of their church, and people, nothing more nor less. “But, as a prophet is never appreciated in his own country, he was crucified and made a martyr of, and his disciples made him a God. ‘The blood of the martyrs is the seed of the church.’ We sowed the wind and we have reaped the whirlwind. Our vices, follies, irreligion, and cruelty, created that church which has been our scourge and oppressor through countless ages.” It is proposed to call a grand religious council who can settle this Sabbath question definitely; either adopting Sunday for all, or dividing those wishing Sunday and those retaining Saturday as the Sabbath. These views will naturally create excitement, and probably lead to no immediate results; but they indicate the dissemination of a spirit of inquiry which must eventually break down the wall of partition between the Israelites and other religionists.—Evening Bulletin. FIRST STEP IN PRAYER.— He that makes but one step up a stair, though he is not much nearer to the top of the house, yet has stepped from the ground, and is delivered from the foulness and dampness of that. So in the first step of prayer: “God be merciful to me a sinner.” Though a man be not established in Heaven, yet he has stepped from the world and the miserable comforts thereof.—Dr. Donne. REPORT FROM BRO. MATTESON.
By John Matteson
Since the 16th of November I have held meetings here in Stanton as often as circumstances would permit. We occupied the school-house which is a very convenient place for meeting, but we can have it only five times a week. The preaching has been well attended although the ministers have tried their best to prevent it. Yet the current of private opposition is very strong, and much more good could be done if this was not the case. They have their prayer-meetings, and class-meetings, and socials, and oyster-suppers, and church-fairs, &c.; yet the house has generally been pretty well filled with respectable hearers.6 There are a few Sabbath-keepers living here, and a few more have embraced the Sabbath since the meetings. We have meetings on the Sabbath and a weekly prayer-meeting. The Lord has blessed us so far. Pray for us that we may have strength to continue to labor patiently in this good cause; and that souls may be converted, and saved at the coming of Christ. I am thankful for the letters I have received from brethren in different places. Please excuse me from answering them at present. My health is such that I cannot do any more in that line than attend to the interest of the cause right here. Many thanks to the brethren in Riceland, Minn. If the Lord is willing I will continue to labor here in Michigan for some time to come. I do daily inquire of the Lord, and trust that he will make known to me the path of duty. When made known I will strive to walk in it. This I know will be best for my own interest and that of my fellowmen. May the Lord bless the dear brethren, and help you to walk consistently, to obey the truth, and live with reference to the Judgment, that if not before, we may meet when Jesus comes. Stanton, Montcalm Co., Mich. Dec. 18, 1868. THE SEVEN LAST PLAGUES.
By John Nevins Andrews
ARE these plagues all future, or are the most of them in the past? 1. They are not poured out till after the third angel of Rev. xiv, 9-12, utters his warning voice. For the first vial is poured out on the very persons threatened by the third angel, viz., those who have the mark, and those who worship the image. Compare Rev. xiv, 9, 10, with xvi, 1. The third angel threatens those who worship the image and receive the mark, that they should drink the unmingled wrath of God. This wrath is filled up in the seven last plagues. The threatening cannot be given after the thing threatened has already been inflicted. Wherefore it follows that the seven last plagues are not poured out before the third proclamation of Rev. xiv, but after it. 2. The third angel's message must pertain to the last generation, (1) Because it not only follows in the prophecy, the proclamation “The hour of his judgment is come,” but the Spirit of God has numbered the series so that there is to be order in the fulfillment. (2.) Because it is immediately followed by the view of the Son of Man ready to reap the harvest of the earth. (3.) Because the wrath which it threatens has no element of mercy in it—it is unmingled wrath poured out into the cup of God's indignation—and the very persons who hear the warning and reject it, are to drink the plagues. The plagues being poured out on the living wicked, and that too when no element of mercy is mingled in the bitter draught, it follows that the third angel with his words of fearful warning brings human probation to a close, and ushers in the time of trouble such as never was. The third angel, therefore, is the last of all God's messengers of mercy, and the seven last plagues do certainly and unmistakably follow his warning voice. 3. These plagues are called the seven LAST plagues. Has there been a series of plagues preceding these? There has been such a series. The seven trumpets represented terrible judgments of God upon wicked men. The judgments that made up this series are called plagues. When six of these trumpets had been blown, and their judgments had been felt by the wicked inhabitants of earth, we read that those who were left who had not been killed by THESE PLAGUES repented not of their wickedness. Rev. ix, 20, 21. So another series of plagues must come upon men, even the seven LAST plagues which fill up God's wrath. There is a remarkable similarity in the order of events when the trumpets are blown, and the vials are poured out. Compare Rev. viii and ix, with chap. xvi. But the one is a partial judgment in each case, while the other makes no exemption. They do not run parallel. The vials contain the seven last plagues. They follow the trumpets and fill up the wrath of God. 4. The plagues are poured out after the opening of the temple of God in Heaven. Rev. xv, 5-8. This opening of the temple of God is an event under the sounding of the seventh angel, Rev. xi, 15-19. It is the opening of the most holy place; for the ark is seen. The opening of this part of the heavenly temple indicates the final work of our High Priest. See Rev. xvi. These things bring out distinctly two facts of importance. 1. That the plagues are not poured out till the seventh angel sounds. 2. That they followed the conclusion of Christ's work as High Priest. 5. The seven last plagues constitute the third woe. It is to be observed that in connection with the sounding of the fifth and sixth angels there is a full account of the first and second woes. Rev. ix. But when the seventh angel sounds we have only this general statement that “thy wrath is come,” and the time to “destroy them which destroy the earth.” Rev. xi, 18. In Rev. xv, however, this very scene is again referred to and enlarged upon. The temple is opened. The wrath of God which comes under the seventh angel is presented more definitely to our view. It is filled up in the seven last plagues. The angels come out of this temple and pour them out upon the earth. The seven last plagues do therefore constitute the third and last woe. And they are poured out after the work of mercy is closed. Are not these things so? Is not the third angel's proclamation given expressly to warn the world of the coming plagues? Can we with any propriety place their solemn warning in the past? THE MAJESTY OF GOD.
By E. B. Saunders
I NEVER read the ninth and tenth verses of the seventh chapter of Daniel, without a feeling of awe at the sublimity of the scene there so briefly described. “I beheld till the thrones were cast down, and the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool; his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him; thousand thousands ministered unto him, and ten thousand times ten thousand stood before him; the Judgment was set, and the books were opened.” No language can paint the sublimity of the scene. The description of the prophet cannot be surpassed, yet how few ever think of the greatness of the event or sublimity of the scene. Passing by the terrible personal appearance of the Deity, the countless numbers that minister unto him, and the vast throng that stand before him, will fill the mind of poor, feeble man with amazement. These are not men, but angels. Some have read these verses, and supposed that the thousands mentioned are mortals standing before their Judge; but this is not so; they are angels that wait before him, “hearkening unto the voice of his word.” Micah said, “I saw the Lord sitting on his throne, and all the host of Heaven standing by him on his right hand and on his left.” Not men, but the “host of Heaven,” or angels. And the beloved John says, “And I beheld, and I heard the voice of many angels round about the throne, and the beasts, and the elders; and the number of them was ten thousand times ten thousands, and thousands of thousands.” Now these angels are not children with wings, such as appear in the caricatures of the day; but each one of them a terrible being, so majestic and glorious in appearance as to cause the stoutest hearts to quake with fear. Manoah and his wife saw an angel and expressed themselves as having seen the face of God, and feared that they would die because of it. So glorious was the appearance of the angel which appeared to John that he fell down at his feet to worship him, though commanded not to do it, yet he was so overpowered with a sense of the glory that he fell down to worship the second time, while the angel said that he was only a servant also, and told him to worship God. And generally when angels have appeared to men their first work is to quiet the fear excited by their presence. Said the angel to Mary, “Fear not;” to the holy women at the sepulchre of Jesus, “Fear not ye;” and to Daniel, “Fear not, Daniel.” The angel that appeared at the tomb of Jesus, and caused the Roman guard to fall like dead men, were something more than winged cupids. Let us read the account, “And behold there was a great earthquake; for the angel of the Lord descended from Heaven, and came and rolled back the stone from the door, and sat upon it. His countenance was like lightning, and his raiment white as snow. And for fear of him the keepers did shake and become as dead men.” Those proud men of war who dared to mock Jesus while before Pilate, felt their littleness in the presence of the holy angels, and fell as dead men to the ground. In the third year of Cyrus an angel appeared to Daniel. He says, “Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz; his body also was like the beryl, his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.” Daniel was a noble personage in the kingdom, therefore accompanied by a retinue of servants, and of them he says, “A great quaking fell upon them, so that they fled to hide themselves.” And of his own condition at the time he says, “There remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.” When the angel assured him that he was greatly beloved, and stood him upon his feet, yet, he says, “I stood trembling.” If one angel is so great and terrible that men feel as nothing, what must be the feeling to be in the presence of millions of such beings. Ten thousand times ten thousand, or an hundred millions are represented as standing before God to do his bidding. But the prophet feels his inability to express their numbers, even after stating the preceding great numbers, hence he adds, “and thousands of thousands.” What are the people of the earth before God when the weakest of his angels could cut them down by nations? Oh! how majestic is that Being whose throne is like the fiery flame, and the wheels of his chariot like burning fire; before whose presence flows a fiery stream, while countless millions wait before him, millions of angels that excel in strength, whose faces are like the lightning. Oh! why should I hesitate to trust him, love him, worship him, and humble my proud heart before him? It would exalt me to humble myself before such a God. And how very merciful for such a God to notice a poor frail worm like myself; to offer to accept of me and raise me up to be like the angels. In view of such things I feel that when I give all to him it is a great condescension on his part to notice me, and I can only say, “Here Lord, I give myself away, ’tis all that I can do.” EXTREMES.
By R. F. Cottrell
God loves unity and order. Satan delights in division and disorder; and since man has fallen under his power and influence, there is a tendency in men to take extreme positions, and thus perpetuate discord and confusion. The truth generally lies somewhere between two extremes. Some are of a desponding, and others of a hopeful, turn of mind. The former see themselves so vile that they can scarcely hope in God's mercy; while the extreme hopefulness of the latter tends to presumption. Now Satan does not care which way he ensnares them, whether in fearfulness and unbelief, or in presumptuous confidence and spiritual pride. If he can discourage the one and flatter the other, his object is gained. If he can make the desponding think that it is impossible for him ever to attain to the sanctification and righteousness required in the word of God, he is satisfied, as long as he can hold him there; and if he can make the hopeful imagine that he has attained to a state of such perfection that there is no danger of falling, he has him in a snare which, if not broken, will prove his ruin. The one is condemned for fearing to trust God's word of promise, and consequently making no earnest effort to overcome; the other for a presumptuous confidence that renders such effort unnecessary. “It is a wily, artful scheme,
It suits the Serpent well,
If he can make the sinner dream
That he is doomed to hell.
Or if he can persuade a man
Decrees are on his side,
Then he will say without delay,
This cannot be untied.
The one he bindeth fast in pride,
The other in despair;
If he can only keep them tied,
Which way he does not care.” He that would overcome, must steer his vessel clear of the whirlpool on the one hand, and the rocks on the other. R. F. COTTRELL. “PLAIN IT A LITTLE MORE.”
A GOOD minister had long preached to a congregation of average culture and character with little apparent good result—to his deep grief. Thinking the matter over, one Saturday morning, after he had finished writing his weekly sermon, the thought occurred to him to go down stairs and read it to his pious, simple-hearted domestic. “Perhaps,” said he, “I shoot too high.” Calling her from her work, he read a few sentences, selected as containing the clearest announcement of the truth which the sermon was intended to convey, and asked her: “Do you understand that?” “No, sir,” was her reply. He then extemporized the same idea in simpler language, and asked her again: “Do you understand that?” “A little,” was her answer—kindling with an interest which proved the truth of her words—“but please, sir, plain it a little more.” Once more he expounded his original thought in the most lucid manner and with the shortest words he could think of, when she exclaimed, with great delight: “I see it all now, sir, and I like it very much.”7He went up stairs, re-wrote his discourse, as nearly as possible into the same style which he had used in his experiment; and went to church next morning, almost trembling, lest his people would be disgusted with his preaching, but fully resolved to try the experiment. To his amazement, the very first sentences seemed to awaken a listening, such as he had never before been able to secure. And as he went on, he could see one eye after another moistening, till almost his whole congregation were visibly touched as he had never seen them before; and as the result of that service, more than one came to him to inquire: “What must I do?” The effect upon his own mind was such that he changed his style of preaching, from that time, thoroughly; declaring that as for him—let others do what they may—he would speak so as to be understood by all whom it was his duty to address.—Congregationalist. I WANT TO BE RICH.
By S. E. Lindsley
I was meditating a few days ago upon the testimony of the faithful and true Witness to the Laodicean church, and their sad situation therein described, “wretched, and miserable, and poor, and blind, and naked.” A realizing sense of my poverty and wretchedness came over me, and with it an earnest desire from the depths of my heart which I expressed aloud, “Oh! I want to be rich.” Not in the wealth of earth which so many all around me are in pursuit of; not in the perishable gold and silver which shall soon be cankered; nor in the gay apparel of worldlings. No; it is not in these that I would be rich. These are the “uncertain riches” in which we are charged not to trust. But rich in faith, in good works, in possessing the “gold tried in the fire,” and the “white raiment” with which to be clothed. Oh! that I might be rich toward God. And can the cravings of my poor heart be satisfied? Oh! for a broken heart and a contrite spirit which the Lord will not despise. The stains of sin are upon my garments, and probation’s hours are nearly closed. Oh! then, let me haste to secure imperishable riches. My soul is amazed at the love, mercy, and long-suffering, of God toward poor, sinful mortals. And for them all methinks I especially owe a debt of love and gratitude to him because of his goodness and care for me, the unworthiest of his creatures. He hath wrought deliverances for me in past afflictions, and hath disposed the hearts of many to favor and to care for me from my childhood up, far more than I have deserved or could expect. But for all this love and care what have I rendered in return? Have I, with unselfish spirit, striven to imitate my Saviour in doing good to all with whom I associate? What are my “works” by which I shall soon be judged? Alas! my poverty. How few good works, if indeed any at all, have I ever done. How often have I failed in setting such an example before my worldly friends as would win them to Christ, and failed of giving to the Lord and his cause according to the little which I have had, that I might lay up a good treasure against the day of necessity. See Apocrypha, Tobit iv, 8. But yet a little time remains in which to redeem the past. With the assisting grace of God I will strive to take earnest heed to the admonitions and warnings which God in mercy hath given us. Let us no longer fear to be reproached for the sake of Christ, but, like one of old, esteem it “greater riches than the treasures of Egypt.” The throne of Louis Napoleon rests upon a mere crust of foundation, beneath which rage the most volcanic forces. Once the Empire may have meant peace, but now it means discontent and insubordination. Enthusiasm may meet the Emperor as he journeys to and fro in his dominions, but these apparently hearty demonstrations are about as spontaneous and genuine as theatrical applause manufactured by the hired claquer. The great personal popularity of the nephew of his uncle, and the warm admiration and deep affection cherished toward him by the French people, about which there has been, from time to time, so much bloviation are entirely mythical. Louis is popular among his subjects only in the shape of the coin of that name, which is now the more acceptable, however, on account of the counterfeit presentment of the royal features it bears. Many signs have crept to the surface, particularly of late, going to show that the masses are growing very restive under the repressions to which they have been subjected, and that the mercurial Parisians are hungering and thirsting after a change of administration. Thus the cause symbolized by the scepter is constantly becoming weaker, while the cause of republicanism gains all the other loses. This sapping and mining of the power of the throne, proceeding in augmenting ratio, must end some bright morning, if not stayed, in precipitating that throne suddenly into the midst of the volcanic elements above which it rests, making it convenient for Louis Napoleon to follow the example of Louis Philippe, and depart for England as unassuming Mr. Smith, sensitive to a fault about popular demonstrations, and nervously anxious to avoid the attentions likely to be thrust upon him. The Emperor, take it all in all, has not proved a success. It is one of the misfortunes of crowned heads that they are not so free as private individuals to contract matrimonial alliances; and the head of the French nation gave mortal affront to the pride of his people, besides contemptuously disregarding their prejudices, by marrying a Spanish nobody. When Bonaparte wedded Josephine he was but a General of the Republic, who had carved his way with his sword; but Napoleon III belonged to a dynasty surrounded by a halo of glory, and could not afford to violate the dignities of his position. But his greatest misadventure was his abortive attempt to foist a monarchy upon Mexico, and to thrust a finger into the politics of the American continent. That miserable and ignominious failure obliterated the prestige gained in the Crimean war and at the battle of Solferino. His power has been waning ever since. Bismarck struck it a staggering blow by his triumph over Austria, and by the outgrowing unification of Germany. The recent oppressive restrictions which have been placed upon the independence of thought and of the press in France is another step on the road to ruin. Intellect, trained, self-reliant, and conscious of being in the right, cannot long be fettered. It will learn in time to burst the shackles which restrain its manifestations, and turn upon its imperial adversary with intensified resentment and fierce retaliation. This is a lesson that Louis Napoleon should have learned when he refuged in the United States. He ought to realize that the martyrs of the press will sow more widely the seeds of insubordination, to bear revolution as its ultimate fruit. He relies now, for the perpetuation of his authority, upon his vast military establishment, upon which he lavishes his revenues, and to which he dispenses his favors. But bayonets may well tremble when “bayonets think,” as another Louis—Louis Kossuth—used to say. Already the bayonets upon which the French Emperor relies in a time of apprehended trouble, and as a measure of intimidation and repression now, have begun to think. For instance: At a great review of the National Guard of Paris in August last, so great was the fear of hostility to Louis Napoleon, that the men were entreated and commanded by their officers not to utter any shouts at all. They accordingly were reviewed by the Empress, and marched before the Emperor and Prince Imperial in gloomy silence; yet it is well known that if any one in the ranks had shouted vive Rochefort! or vive La Lanterne! the whole mass would have taken up the cry, and yelled it as an insult in the face of the impassive monarch, who sat there on horseback, knowing that he had not a sincere friend in the whole assemblage. So great is the curiosity to see La Lanterne, that it has been smuggled into France, where its publication has been prohibited, and where the police are instructed to prevent its introduction, in the form of surreptitious filling for statuettes of Louis Napoleon. Thus in vain does he seek to prevent the spread of liberal ideas. He acts as a man would who should try to stay the force of volcanic forces beneath, by making the superincumbent mass heavier.—Chicago Republican. REPORT FROM BRO. STONE.
By Albert Stone
CONSIDERABLE time has passed since my last report, and, perhaps, in that respect, I should confess to remissness; yet I have not been altogether idle in the Master's cause. Since my last report, I have labored, as heretofore, with the churches in Northern Vermont and in Canada. Though I cannot speak of a rapid advancement of the cause in any part of our field of labor, and though there is much ground yet to be occupied, the cause is gradually advancing. The brethren and sisters, generally, are steadfast, well established, and gradually abounding in the work of the Lord, and feel assured that their faithful labors will not be in vain in the Lord. Our meetings are good, and profitable, and well appreciated by the brethren. Since my last report, a few have been added to the church in East Richford, by conversion and baptism, and a few brethren have purchased farms there, so the church are decidedly encouraged to move on in the right direction. The Quarterly Meeting held with them Nov. 7, was interesting and profitable. After the Sabbath, the brethren met to consult in regard to building a meeting-house, appointed the requisite committees, agreed on a location, pledged over $500, and the work, I am informed, is in process of execution. The brethren of this church are not wealthy, and they are few in number; but they have some of the “Caleb and Joshua” spirit in them, and with the blessing of the Lord, will doubtless succeed in this truly laudable enterprise. Catholics in New York.—The Catholics at Rome do not more completely control that city than do the Catholics in New York. There is not an office of any value that they do not control. When they put in an officer who is a professed Protestant they control him more completely than if he were a Catholic. In the interest of the Catholic church this vast political power is wielded. Immense grants of valuable land are made to it by the city. Large sums of money are donated every year. The Catholic church controls the taxation of New York, and appropriates the millions received from that taxation. The Roman Catholics of the city of New York control and manage the Democratic party, and yet the Catholics are in a minority in the city in which they bear such terrible rule. The Protestant element is stronger than the Catholic element. The non-Catholic element could overcome and engulf the Catholic in an hour, if it chose to do so. The Catholics are a unit, marching onward as a compact army. The balance are like an undisciplined mob. The Jews do not like our Sabbath and Sabbath laws; nor the New Testament in common schools; here they agree with the Catholics. They also agree with the Germans, who want the Sabbath to be a day of license and riot. They want free liquors, all license and prohibitory laws swept away, and so the Catholics become the standard-bearers for all who are opposed to sobriety, good order, sound legislation and wholesome restraint. Adroitly catering to the prejudices of each, the Catholics hold possession of the city while in a minority. C. A. BAKER
By C. A. Baker
DEAR BRETHREN AND SISTERS: I have felt of late that I would like to speak of the wonderful dealings of God to my soul, as I am so often cheered and encouraged by reading the testimonies of others that are separated, as we are, from all of like faith. There is but one family of Sabbath-keepers that we know of in this county, and it was by their means, through God, that we now stand where we do. We can truly say that we love the precious truths that are among the Advent people, and that we love them more and more; for they are like the light shining brighter and brighter unto the perfect day. A little more than a year ago we first heard that there was such a people; and the more I read and investigated their views, the more I was convinced that they had the pure and unadulterated truth. But the enemy, ever ready to catch away the good seed, was not willing to give me up without a great struggle. The struggle came; but it terminated in my giving up my Sunday-sabbath, and accepting the Bible Sabbath; and I can truly say that it is my delight. My Bible is more precious to me than ever it was before. Now I can see and understand more than I ever did, and it seems to be full of the second-advent faith. Very soon I believe we shall witness an end of all things created. Prepare, my soul, to meet thy God. Oh! for strength to gain the victory at last, is my prayer; and not for myself only, but for all them who are patiently looking for his appearing. We never heard any Advent preaching except what we get through the REVIEW from week to week, and that is indeed precious, especially the Conference Department. It is comforting to speak to each other; for we have the promise that they that love him, and fear him, and think upon his name, will be spared when he comes to make up his jewels. I ask an interest in your prayers, that I may be able to overcome, and to stand before the Son of Man. MAGGIE A. STROUD
By Maggie A. Stroud
DEAR BRETHREN AND SISTERS: Those of you who were privileged to attend the Wright camp-meeting should not soon forget it, nor let the live coal there received from the altar, go out in blackness and darkness. If we go back our cry will soon be, “The door of mercy is closed, and we are not saved.” Bitter the thought to those who have once tasted that “the Lord is good.” May none of us ever realize this dark picture, but evermore do our duty, that we may walk into the green pastures, beside the still waters, unto the river of life, whose streams shall make glad the city of God. Oh! how sweet it will be to be there. My sister attended the camp-meeting at Wright. On her return she told me much she had heard, especially what Bro. White said, how the bare possibility of his being lost wrung the cry from him, “O, my God, shall I be lost?” I was deeply affected. The words of sinking Peter came from the recess of my heart, “Lord, save, or I perish.” One night I retired to rest, but could not sleep. I tossed from side to side till long past midnight. My burden seemed almost greater than I could bear, when the comforting words came to my relief, “Cast thy burden upon the Lord, and he will sustain thee.” These words gave such comfort that the burden rolled off, and I felt a sweet peace. I arose the next morning with a prayer in my heart that the Lord would bless my “going forth and coming in from this time forth and forevermore.” Since then I have tried hard to fight the good fight of faith, in the strength of him who has promised, “As thy day so shall thy strength be.” A few weeks after this, I was prostrated with lung fever three weeks; but, through a merciful Providence I am still spared, for what purpose is not for me to know, but I trust I shall not be an idle servant in the Lord’s vineyard. When I recall the many mercies that have followed me all my life long, and all my past unworthiness, I think of the pitiful words of the vine dresser. And who that reads it in the light it should be, will not feel touched with its plaintiveness. “What could have been done to my vineyard that I have not done in it? wherefore, when I looked for grapes, brought it forth wild grapes.” Oh! the tender compassion and long-suffering of a merciful and redeeming God. Sure enough, what more could he have done for erring mortals than has been done? “While we were yet sinners Christ died for us.” He was wounded for our transgressions; he was bruised for our iniquities. The chastisement of our peace was upon him; and with his stripes we are healed. “This blood is for thy ransom paid,
I die that thou mayest live.” Could we ask more than this? What does he wish in return for such boundless love? Simply a humble, obedient, and contrite heart; and yet how few of us will give him this humble pittance. O, Lamb of God, was ever love like thine? “Perfect love casteth out fear.” “This perfect love is joy, is joy complete,
I feel it mine, I feel it mine;
Its streams are holy, holy, pure, and sweet,
They are all divine, all divine.
It comes in floods, it fills my soul;
Like wave on wave its billows roll,
Oh! yes, its power o’erwhelms the whole,
In my soul, in my soul.”