THE NATURE AND TENDENCY OF MODERN SPIRITUALISM.
By John Harvey Kellogg
THE subject of "Modern Spiritualism" has in a measure ceased to be a novelty; for, though it is an infant in years, in the few years of its existence it has grown to such an extent that very few, if any, can be ignorant of the fact of its existence, or even of the phenomena through which it has been developed, and by which it is sustained. The following testimony from a writer in the Spiritual Clarion in an article entitled "the Millennium of Spiritualism" is faithful in regard to the manner of its rise, and is also interesting as showing the feelings of its devotees. He says, "This revelation has been with a power, a might, that if divested of its almost universal benevolence had been a terror to the very soul; the hair of the very bravest had stood on end, and his chilled blood had crept back upon his heart, at the sights and sounds of its inexplicable phenomena.
"It comes with foretokening, with warning. It has been from the very first, its own best prophet, and step by step it has foretold the progress it would make. It comes, too, most triumphant. No faith before it ever took such a victorious stand, in its very infancy. It has swept like a hurricane of fire through the land, compelling faith from the baffled scoffer, and the most determined doubter." In giving a Bible view of Spiritualism it will be necessary to briefly notice the time and place of its rise, in order to perfectly identify it. Our main object, however, will be to point out its origin and tendency as shown by the word of God. In the prophecies, kingdoms or governments are symbolized by beasts. The four universal governments which have existed since the days of Nebuchadnezzar, viz., Babylon, Medo-Persia, Greece and Rome, were represented by a lion, bear, leopard, and a dreadful and terrible beast, in Dan. vii. Compare chapters ii, and vii, and notice particularly chap. ii, 38-40; v, 28, 31; viii, 20, 21; Luke ii, 1. In Rev. xiii, 1-8 is given the description of a beast, having the characteristics of all the beasts of Dan. vii, showing clearly that it occupies the same dominion of the four monarchies of Daniel's vision, and is the last form of the Roman Empire, under Papal rule, commencing A. D. 538. Another beast is described in Rev. xiii, 11-17, which we think is a symbol of the government of the United States of America. The evidence that this symbol refers to the United States is given at length in works published in the Review and Herald Office, Battle Creek, Mich. To those who wish to examine the scripture we would offer the following suggestions on this subject: 1. It has two horns like a lamb, in contrast with the horns of the first beast which have crowns on them. 2. It speaks like a dragon. It is hypocritical, its practice being inconsistent with its profession. By referring to Dan. vii, we find that the Roman Catholic church is symbolized by a little horn diverse from the others; hence, an ecclesiastical power is symbolized by a horn. And we consider that the two horns are the civil and ecclesiastical powers of this nation. That hypocrisy has characterized both these powers from the very rise of this nation to the present time, we prove thus: (1.) While the government is professedly based on the principles set forth in the Declaration of Independence, which recognizes the full and complete equality of all mankind, and their right by creation to life, liberty, and the pursuit of happiness, it enslaves millions, depriving them of all these unalienable rights, and placing their lives in the hands of their owners: and this without any higher authority than their own selfishness, and against the dictates of humanity and of God's word. (2.) While it professes to grant perfect freedom in regard to religion, it virtually sustains, by recognizing, the observance of the first day of the week, and will not sustain the observance of the seventh day which God has sanctified and commanded us to keep, nor will it vindicate the rights of those who keep the fourth commandment of the Decalogue. Thus the Pennsylvania courts have decided that her stringent Sunday laws are not unconstitutional. (3.) While the churches of this land profess the most enlarged benevolence, and the purest Christianity, as bodies they have become accessories to the sin of slaveholding by fellowshiping it in their bodies, and apologizing for it before the world; and this to such an extent that Dr. Barnes' saying has become a proverb, that the American churches are the bulwarks of American slavery, and that there is no power out of the church that could sustain it one hour if it was not sustained in it. (4.) When the Puritans came to this country to avoid the persecution of the old world, their professed intention was to found a government without a king and a church, without a pope, thus ensuring to all, civil and religious liberty; but their acts were inconsistent with this profession, many of their laws being arbitrary and tyrannical: insomuch that they bitterly persecuted the Quakers and the Baptists. The State of Maryland afterward enacted laws against the Catholics. (5.) The churches have formed an alliance with the civil power, and receive government aid, and support, which is ensured to them by charters; by which charters they become political bodies, or parts of the government, and acknowledge their obligation to sustain the laws of the land, and often to such a length as to remind one of the declaration of the Jews when similarly situated, "We have no king but Cæsar." These points are sufficient to show the perfect fulfillment of this prophecy, though much more might be added. 3. He exercises all the power of the first beast. This cannot mean that its jurisdiction extends over the same dominion, for they exist cotemporaneously. The two-horned beast works before, or in the sight of the first beast, and causes the earth and them that dwell therein to worship the first beast. It must therefore signify that the power exercised by the two is the same in kind. That which characterized the first beast from all that preceded it in an especial manner was that its ecclesiastical power controlled or directed the acts of the civil power. In the above remarks we have shown that the two powers do unite, or mutually sustain and support each other in this land; that the churches enjoy privileges and immunities not enjoyed by any other class of citizens, or any other corporate bodies. This, of course, does not extend to all indiscriminately, as some are oppressed to gratify the prejudices of others. This we consider a very clear point in this prophecy. 4. He doeth great wonders. And deceiveth them that dwell on the earth by those miracles which he had power to do in the sight of the beast. Miracles are of two kinds—true and false. As there are false christs, true and false prophets, and true and false apostles, so there are true miracles wrought to attest and spread the truth, and also those to deceive and overthrow the truth: lying wonders. The two-horned beast works miracles to deceive; the consequence is that an image is made to the first beast, and all are compelled to worship it. By reference to chap. xiv, 6-15, it will be seen that three messages, a commandment, an annunciation, and a warning, are given immediately preceding the coming of the Son of man to reap the harvest of the earth. These messages, of course, are designed to prepare God's people for that great event. The last message, the warning, is based upon the facts brought to view in chap. xiii, respecting the worship of the beast and his image. This clearly shows that these miracles are wrought and the worship of the image is enforced in the last days, just previous to the coming of Christ; and as the messages of the angels of Rev. xiv, are designed to prepare the people of God "to stand in the battle in the day of the Lord," which day and battle are soon to come, so these miracles are wrought during the time of the18proclamation of the messages, to deceive the world, and turn away their minds from the truth. This, then, is clearly a work of the last days. As an effort has been made to give the expression, "the last days," a latitude of meaning that is evidently not designed in the scriptures, and as we must carefully examine some texts especially referring to the last days, we will notice here, that in all the New Testament writings it refers to the days immediately preceding the coming of Christ, and the close of this dispensation. The following points of proof will sustain this position: (1.) The "last day" is when Christ comes. Proof. In 1 Thess. iv, 14-17, it is declared positively that the righteous dead will be raised at the coming of Christ. Also compare Matt. xxiv, 30, 31, with 1 Cor. xv, 51-54. In John vi, 39, 40, 44, and 54, the Saviour declares that those to whom he gives eternal life he will raise up at the last day. Thus it is "at the last day" that Christ comes, the trumpet sounds, the righteous dead are raised incorruptible, and the living changed from mortality to immortality. (2.) "The last days," comprehend more than "the last day," but must necessarily stand in immediate connection with it, and also embrace it. As the last days can have no successors, so no days can possibly intervene between "the last day," and "the last days." The scriptures also bear on this point. In Matt. xxiv, 11-14, the following is shown. 1. False christs and false prophets shall arise. 2. Iniquity shall abound, and the love of many shall wax cold. 3. The gospel shall be preached in all the world for a witness to the nations. 4. Then shall the end come. The same facts are set forth in 1 Tim. iii, which is a prophecy respecting the last days. 1. The last days shall be perilous. 2. Men having a form of godliness shall deny the power thereof. 3. The truth will be resisted as in the days of Moses, which brings to view the false prophets, as will be shown by an examination of the text. 4. The godly shall suffer persecution, which recognizes the endurance unto the end, as in Matt. xxiv, 13. Having clearly located the prophecy of Paul in 1 Tim. iii, near and at the coming of the Lord, which is just after the close of the present dispensation, we will notice the 8th verse particularly. "Now as Jannes and Jambres withstood Moses, so do these also resist the truth." So, denotes, in like manner. In the last days, near the coming of Christ, the truth will be resisted by certain ones after the manner that Moses was withstood by his opponents. It will be impossible for us to recognize the fulfillment of this prophecy unless we understand the manner in which it will be fulfilled. This is given in the scripture account of the mission of Moses. When God called Moses to lead the children of Israel out of Egypt, and to go before Pharaoh, he excused himself, first, because of his unworthiness, and afterward because they would not believe him; for he said, "Behold, they will not believe me, nor hearken unto my voice: for they will say, The Lord hath not appeared unto thee." Ex. iv, 1. The Lord then told him to cast the rod that was in his hand on the ground; and he did so, and it became a serpent. Again the Lord told him to put his hand in his bosom, and when he took it out it was leprous as snow; and when he put it in his bosom again, and took it out it was restored. The Lord also told him that if they would not believe these signs that he should take water and pour it on the ground, and it should become blood. These were signs to convince the children of Israel and Pharaoh that the Lord had sent Moses. When Moses presented himself before Pharaoh and gave the word of the Lord, Pharaoh answered, "Who is the Lord that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go." Ex. v, 2. Then Moses and Aaron were directed to show these signs before the king; Aaron threw down the rod, and it became a serpent. Then Pharaoh also called the wise men, the sorcerers of Egypt, and they did so with their enchantments: they cast down their rods and they also became serpents. Chap. vii, 10-12. Thus was Pharaoh confirmed in his rebellion against God. Then Aaron was directed to take his rod and smite the waters; and he did so, and the waters were turned to blood. And the magicians did so with their enchantments; and Pharaoh's heart was hardened. Verses 20-22. Next Aaron was commanded to stretch his rod over the streams, and over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt. And he did so. The magicians also by their enchantments caused frogs to come up. Chap. viii, 5-7. Again Aaron stretched out his hand with his rod, and smote the dust of the earth, and the dust became lice, and they were upon man and upon beast. And the magicians did so with their enchantments to bring forth lice, BUT THEY COULD NOT. After this the Lord directed Moses and Aaron to show six more signs, none of which were imitated by the magicians. Of these signs and plagues, ten in all, the seventh was a boil or blain upon man and beast, and the magicians could not stand before them, for it was upon them also. The question is now to be considered, by what power were these wonders wrought? And we contend that these signs were wrought by the direct power of God, and not by any power possessed by Moses or Aaron. For this belief we have several reasons. 1. They were first given to Moses to satisfy his mind, when he feared the people would not believe his word. 2. He evidently did not expect that the rod would become a serpent, for he was afraid of it, and fled from before it. 3. The Lord said, "I will multiply my signs and my wonders in the land of Egypt." Ex. vii, 2. 4. The magicians confessed, when their enchantments failed, that the finger of God was in it. 5. Each successive sign was given under the immediate direction of the Lord. 6. The whole was completed by the plague of the destruction of the first-born, a sign in which Moses and Aaron had no agency. Other considerations, such as the nature of the plagues; darkness over the land, etc., clearly show that no human power controlled these signs. Neither were they illusions or deceptions by which the people were made to suppose that they saw what they did not see in reality; for they could scarcely be mistaken in regard to the boils or blains upon their own persons, the flies and beasts, or the darkness over the land. The only conclusion that it is possible to arrive at is that these miracles were wrought by the direct power of the Lord. We have been thus particular, not because we supposed that any would deny the position assumed, but there is another question involved, which is this: did the wise men of Egypt possess any more power than Moses and Aaron? We contend that they did not in themselves possess any power to cause their rods to become serpents, nor to turn the water to blood. Neither did their rods become serpents by the same power that Aaron's did; for, first, they stood in opposition to Moses; and as Aaron's rod was changed by the power of God, he could not consistently oppose his own power by working also through the magicians. Second, the scriptures say that they were sorcerers, and worked with their enchantments, and such are condemned in both Testaments, and declared to be an abomination to the Lord. The only conclusion at which we can arrive, is, that the magicians performed these wonders by the power of Satan. Some may object that Satan does not possess such power, and some do raise an objection in this form: that it would be inconsistent in a God of wisdom and benevolence to create a devil, and give him such power. But to this we reply, that we have no idea that God ever created a devil at all; neither did God ever create a wicked man. But wicked men do exist, possessing power to do evil. God made man upright, but he became wicked by his own will and actions. And so of the devil. According to Eze. xxviii, which can refer to no other being, he was created a covering cherub, beautiful and perfect, but he fell because of his pride. When a man turns to wickedness he does not thereby become dispossessed of his strength, either mental or physical. He who is wise and strong to do good, will of course be wise and strong to do evil if he turns his powers in that direction. And as the cherubim in heaven possess far more power than men, so if they fall, their power will be greater to do evil in the same proportion. On this point we think it sufficient to add, that there was more than human power exerted through the magicians of Egypt; and the scriptures affirm that Satan works miracles, working with power, and signs, and lying wonders. J. H. W. HE COMES.
By Charles Fitch
SAVIOUR! my spirit longs
To see the glorious day
When saints with joyful songs
And lifted eyes shall say,
Lo, this is He our glorious Lord,
He comes according to His word. He comes to set us free
From every galling chain,
In glorious liberty,
In endless life to reign.
Lo, this is He our glorious Lord,
He comes according to His word. To David's glorious Son,
The glad hosanna raise,
His blissful reign begun
Shall last through endless days,
Lo, this is He our glorious Lord,
He comes according to his word. From sin, and death, and hell,
We evermore are free,
With Christ henceforth to dwell,
And all his glory see.
Lo, this is He our glorious Lord,
He comes according to His word. The Saviour promis'd long,
Appears on earth to reign,
Awake the swelling song,
Loud peal the lofty strain.
Lo, this is He our glorious Lord,
He comes according to his word. With voice as thunder loud,
Or mighty Ocean's roar,
With knees before him bow'd,
We'll praise him evermore.
Lo, this is He our glorious Lord,
He comes according to his word.—C. Fitch. TESTIMONY FOR THE CHURCH.
By Ellen G. White
The following testimony was read before 250 persons at the Conference recently held at Battle Creek. A call was made for its publication for the benefit of the saints scattered abroad, and when a vote was taken, at least 200 persons rose up. When the call was made for those who objected to its publication to rise, none arose. There were many present not acquainted with such testimony, who were excused from acting, before the vote was taken. This testimony occupies nine pages only of the Tract of 36 pages, just issued, entitled, "Testimony for the Church. No. 4." There are 1500 copies printed, which should be circulated immediately. The Tract contains testimony to "Young Sabbath-keepers," which should be read by all that class in particular without delay. We have sent out a portion of the edition, post paid, and shall send more, and would send it to the subscribers of the REVIEW, were it not for the large bill of postage. Such matter will be published in Tract form as long as the friends desire it in this form. J. W. "HE WENT AWAY SORROWFUL, FOR HE HAD GREAT POSSESSIONS."
At Monterey, Oct. 8th, 1857, I was shown in vision that the condition of many Sabbath-keepers was like the young man who came to Jesus to know what he should do to inherit eternal life. "And behold, one came, and said unto him, Good Master, what good thing shall I do, that I may have eternal life?" "And he said unto him, Why callest thou me good? There is none good but one, that is God: but, if thou wilt enter into life, keep the Commandments." "He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honor thy father and thy mother; and, Thou shalt love thy neighbor as thyself." "The young man saith unto him, All these things have I kept from my youth up; what lack I yet? Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me." "But when the young man heard that saying, he went away sorrowful; for he had great possessions." "Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven." "And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." "When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?" "But Jesus beheld them, and said unto them, With men this is impossible, but with God all things are possible." Matt. xix, 16-26. Jesus quoted five of the last six commandments to the young man, also the second great commandment on which the last six commandments hang. These mentioned, he thought he had kept. Jesus did not mention the first four commandments, containing our duty to God. In answer to the inquiry of the young man, What lack I yet? Jesus said unto him, "If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven." Here was his lack. He failed of keeping the first four commandments, also the last six. He failed of loving his neighbor as himself. Said Jesus, "Give to the poor." Jesus touches his possessions. "Sell that thou hast, and give to the poor." In this direct reference he pointed out his idol. His love of riches was supreme, therefore it was impossible for him to love God with all his19heart, with all his soul, with all his mind. And this supreme love for his riches shut his eyes to the wants of his fellow men. He did not love his neighbor as himself, therefore he failed to keep the last six commandments. His heart is on his treasure. It is swallowed up with his earthly possessions. He loves his possessions better than God, better than the heavenly treasure. He heard the conditions from the mouth of Jesus. If he would sell and give to the poor, he should have treasure in heaven. Here was a test of how much higher he prized eternal life than his riches. Did he eagerly lay hold of the prospect of eternal life? Did he earnestly strive to remove the obstacle that was in his way of having a treasure in heaven? O, no, "he went away sorrowful, for he had great possessions." I was pointed to these words, "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Said Jesus, "with men this is impossible, but with God all things are possible." Said the angel, "Will God permit the rich men to keep their riches, and yet they enter into the kingdom of God?" Said another angel, "No, never." I saw that it was God's plan that these riches should be used properly, and distributed to bless the needy, and to advance the work of God. I saw that if men love their riches better than their fellow men, better than God, or the truth of his word, and their hearts are on their riches, they cannot have eternal life. They would rather yield the truth, than sell and give to the poor. Here they are proved to see how much God is loved, how much the truth is loved, and like the young man in the Bible, many go away sorrowful, because they cannot have their riches and a treasure in heaven too. They cannot have both. They venture to risk their chance of eternal life for a worldly possession. "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Then I saw that with God all things are possible. Truth set home to the heart by the Spirit of God, will crowd out the love of riches. The love of Jesus and riches cannot dwell in the same heart. The love of God so far surpasses the love of riches, that the possessor breaks away from his riches and transfers his affections to God. And then he is led through his love to God, to administer to the wants of God's cause. It is his highest pleasure to make a right disposition of his Lord's goods. Love to God and his fellow men predominates, and he holds all that he has as not his own, and faithfully discharges his duty as God's steward. Then can he keep the first four commandments, and the last six. "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." "Thou shalt love thy neighbor as thyself." In this way it is possible for a rich man to enter the kingdom of God. "And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundred fold, and shall inherit everlasting life. But many that are first shall be last, and the last shall be first." Here is the reward for those who sacrifice for God. They receive an hundred fold in this life, and shall inherit everlasting life. But many, I saw, that are first, shall be last, and the last shall be first. I was shown those who receive the truth, but do not live it. They cling to their possessions, and are not willing to distribute of their substance to advance the cause of God. They have no faith to venture and trust God. Their love of this world swallows up their faith. God has called for a portion of their substance, but they heed it not. They reason thus, that they have labored hard to obtain what they have, and they cannot lend it to the Lord, for they may come to want. "O ye of little faith!" That God who cared for Elijah in the time of famine, will not pass by one of his self-sacrificing children. He that has numbered the hairs of their head, will care for them, and in days of famine they will be satisfied. While the wicked are perishing all around them for want of bread, their bread and water will be sure. Those who will still cling to their earthly treasure, and will not make a right disposition of that which is lent them of God, will lose their treasure in heaven, lose everlasting life. I saw that God in his providence has moved upon the hearts of some of those who have riches, and has converted them to the truth, that they with their substance may assist to keep his work moving. And if those who are wealthy will not do this, if they do not fulfill the purpose of God, he will pass them by, and raise up others to fill their place who will fulfill his purpose, and with their possessions gladly distribute to meet the necessities of the cause of God. In this they will be first. God will have these in his cause who will do this. I saw that God could send means from heaven to carry on his work; but this is out of his order. He has ordained that men should be his instruments, that as a great sacrifice was made to redeem them, they should act a part in this work of salvation, by making a sacrifice for each other, and by thus doing show how highly they prize the sacrifice that has been made for them. I was directed to James v. "Go to, now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days." I saw that these fearful words apply particularly to the wealthy who profess to believe the present truth. The Lord calls them to use their means to advance his cause. Opportunities are presented to them, but they shut their eyes to the wants of the cause, and cling fast to their earthly treasure. Their love of the world is greater than their love of the truth, the love of their fellow men, or their love to God. He has called for their substance, but they selfishly, covetously, retain what they have. They give a little now and then to ease their conscience, but have not overcome their love for this world. They do not sacrifice for God. The Lord has raised up others that prize eternal life, that can feel and realize something of the value of the soul, and their means they have freely bestowed to advance the cause of God. The work is closing; the rich men have kept their riches, their large farms, their cattle, &c. Their means are not wanted then, and I saw the Lord turn to them in anger in wrath, and repeat these words: "Go to, now, ye rich men." He has called, but you would not hear. Love of this world has drowned his voice. Now he has no use for you, and lets you go, bidding you, "Go to, now, ye rich men." Oh, I saw it was an awful thing thus to be let go by the Lord. A fearful thing to hold on to a perishable substance here, when he has told you, if you will sell and give alms, you can lay up treasure in heaven. I was shown that as the work was closing up, and the truth going forth in mighty power, these rich men will bring their means and lay it at the feet of the servants of God, begging them to accept it. The answer from the servants of God is, "Go to, now, ye rich men. Your means are not needed. Ye withheld it when ye could do good with it in advancing the cause of God. The needy have suffered, they have not been blessed by your means. God will not accept your riches now. Go to, now, ye rich men." Then I was directed to these words: "Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them which have reaped, are entered into the ears of the Lord of Sabaoth." I saw that God was not in all the riches that have been obtained. Satan has much more to do with it than God. It has, much of it, been obtained by oppressing the hireling in his wages. The natural, covetous, rich man has obtained these riches by grinding down the hireling, and taking advantage of individuals where he could, and adding to his treasure here, that will eat his flesh as it were fire. A strictly honest, honorable course has not been taken by some. Such must work fast and take a very different course to redeem the time. I saw that many Sabbath-keepers are at fault here. Advantage is taken even of their poor brethren, and those who have of their abundance exact more than the real worth of things, more than they would pay for the same thing, while these same brethren are embarrassed and distressed for want of means. God knows all these things. Every selfish act, every covetous extortion, will bring its reward. I saw it was cruel and unjust to have no consideration of a brother's situation. If he is distressed, or poor, yet doing the best he can, allowance should be made for him, and even the full value of the things he may purchase of the wealthy should not be exacted; but they should have bowels of compassion for him. God will approve of such kindly acts, and the doer will not lose his reward. But I saw a fearful account will stand against many Sabbath-keepers for close, covetous acts. I was pointed back, and saw when there was but few that listened to, and embraced the truth, they had not much of this world's goods. The wants of the cause were divided among a very few. Then there was a necessity for houses and lands to be sold and obtain cheaper to serve them as a shelter or home, while their means were freely, and generously lent to the Lord, to publish the truth, and to otherwise aid in advancing the cause of God. As I beheld these self-sacrificing ones, I saw they had endured privation for the benefit of the cause. I saw an angel standing by them pointing them upward, and saying these words, "Ye have bags in heaven!" "Ye have bags in heaven, that wax not old! Endure unto the end, and great will be thy reward!" I saw that God had been moving on hearts. The truth that a few sacrificed so much for, in order to get it before others, has triumphed, and multitudes have laid hold of it. God has in his providence moved upon those that have means and has brought them into the truth, that as the work of God increases, the wants of the cause may be met. Much means are brought into the ranks of Sabbath-keepers. I saw that at present God did not call for the houses his people need to live in, unless expensive houses are exchanged for cheaper ones. But if those who have of their abundance do not hear his voice, and cut loose from the world, and dispose of a portion of their property and lands, and sacrifice for God, he will pass them by, and call for those who are willing to do anything for Jesus, even to sell their homes to meet the wants of the cause. God will have a free-will offering. Those who give must esteem it a privilege to do so. I have seen that some give of their abundance, but yet they feel no lack. They do not particularly deny themselves of any thing for the cause of Christ. They still have all that heart can wish. They give liberally, and heartily. God regards it, and the action and motive is known, and strictly marked by him. They will not lose their reward. You that cannot bestow so liberally, must not excuse yourselves, because you cannot do as much as some others. Do what you can. Deny yourself of some article that you can do without, and sacrifice for the cause of God. Like the widow, cast in your two mites. You will actually give more than all those who have given of their abundance. And you will know how sweet it is to give to the needy, to deny self, and sacrifice for the truth, and lay up treasure in heaven. I was shown that the young, especially, young men, who profess the truth have yet a lesson of self-denial to learn. I saw that if they made more sacrifice for the truth, they would esteem the truth more highly. It would affect their hearts, purify their lives, and they would hold it more dear and sacred. I saw that the young do not take the burden, or feel the responsibility of the cause of God. Is it because God has excused them? Oh, no. I saw that they excuse themselves. They are eased, and others are burdened. They do not realize that they are not their own. Their strength, their time, is not their own. They are bought with a price. A dear sacrifice was made for them, and unless they possess the spirit of self-denial, and sacrifice, they can never possess the immortal inheritance.
E. G. W.