DEAR BRO. SMITH: I suppose you have been anxiously looking for a report of our last tent-meeting. According to appointment our tent was pitched in Oneco, Ills. We tarried in this place over three Sabbaths. Our meetings were well attended. Good order and attention prevailed. The interest of this meeting was quite extensive, notwithstanding only four publicly expressed their determination to obey God in keeping all his commandments. At our last meeting, feeling a desire to know how many were satisfied we had the truth in relation to the Sabbath, we took an expression of the congregation. About forty arose, thus far testifying in favor of God's holy law.
An Elder from Orangeville being present, and being somewhat stirred in his feelings to see so many decide in favor of our position, requested us to call a vote on the other side to see how many were in favor of the first day. The following proposition was made: All who believe the Bible teaches that the first day of the week is the Christian Sabbath, and ought to be kept, manifest it by rising. Only three arose in a congregation of about eight hundred people. We have strong confidence to believe that others in this place will soon decide to go with us to mount Zion.
From this we removed to Juda, Wis., about sixteen miles distant, where we located our tent in the midst of a large society of Baptists. In this place we had to meet much opposition. Being aware that the preachers in this vicinity were calculating to oppose us, we invited them to occupy the tent; but this they would not consent to do. However, the Methodist minister said he would preach on the subject of the kingdom in the tent if we would agree not to review his sermon. We could not make any such engagement, but told him if he preached against us, no matter where he did it, we should review him if we could get at him. The people put him up to preach against us on this subject. He did so and was reviewed in the tent. After this he was very still. Great excitement prevailed among the people. Some of the Baptists were so enraged that they could not (or did not) behave well in our meetings. This was the cause of some trouble in their church. Some of their brethren were much tried with them, and sharply reproved them for their ill manners.
Some of the Baptists said if they could only have the control of things they would give us so long a time to leave, and if we were not off our tent would come down. Others in the place talked about eggs and stones, &c.; but these things did not move us. The Baptist preacher was requested to preach against us. He delivered three discourses in the meeting-house on the Sabbath question, and was reviewed in the tent. His arguments were so far from Bible truth that his church were not satisfied with his position. After the review it was evident to every honest mind that he had made a failure.
Eld. Smith, a so-called learned Baptist minister, was requested to commence a fire upon us; but it was easy to be perceived that he loaded his gun so heavy that it shot wrong end foremost, and the Eld. got badly wounded. He gave out an appointment to deliver a discourse on the rise and progress of Adventism in the United States, and also on the immortality of the soul. His first sermon was very abusive, and mixed and mingled with falsehood. He spoke of some deluded persons that transgressed the seventh commandment, and then gave the whole body the same character, by declaring after my review that he had nothing to take back. He spoke in relation to the body. This was not the only false statement he made. He said ascension ashes, at the time we were expecting the Lord, were as common as Adventism itself, and then referred to N. Y., and mentioned the following places: Pennyan, Utica, Ithaca, and the city of Rochester.
After reproaching the Advent people as a body, his attention was turned to the tent. He said we had not preached faith and repentance since we had been in the place. This was proved to be false by our appealing to the congregation in the review of his discourse. He denied saying it; we called for an expression of the congregation and proved it. Another point denied by the Eld. and proved against him, clearly manifested his hypocrisy. In his sermon on the immortality of the soul, in the main he followed Luther Lee. When he first introduced his system of arrangement, I spoke to a friend and told him I thought the Eld. had Lee on hand. He had spoken but a few moments before he took up the book and gave us Lee. In my reply I remarked that the Eld.'s arguments were not new to us, for he had followed Luther Lee, and when the Eld. commenced his discourse I was confident he had Lee's work on hand. After I got through, liberty was given for any to speak that wished to. Eld. Patten first spoke. Nothing very objectionable was said. He gave some good advice, providing he makes the application to himself, or a good share of it. He was followed by Eld. Smith. He said he had been misrepresented, for I had said in the presence of the congregation that he drew his arguments from Luther Lee's work, when he had read from his manuscript, but if any one would favor him with Lee's work he would read it. To have such a deception palmed off on the people, and lay me in a falsehood, I thought was too much to bear. Consequently the following question was put: "Eld. Smith, did you not read from Luther Lee's work on the immortality of the soul, in the pulpit this afternoon?" We told him not to quibble with the question, but give a definite answer. Silence prevailed. I was about to put the question again, when he acknowledged he read from Luther Lee's work in his sermon. Here he was condemned out of his own mouth. Some of his own brethren forsook him at this point, and declared that they had heard him preach for the last time until these things were removed. Some have commenced keeping the Sabbath. Others believe and stand trembling. May the Lord enable them to live out the truth, knowing if they are reproached and suffer for Christ's sake, great will be their reward in heaven.
Dear brother, pray for us that great success may attend the proclamation of the truth.
Yours in hope of eternal life.
WM. S. INGRAHAM.
I. SANBORN.
CONSECRATION. No. 5.—FRIENDS.
PERHAPS we have come to the hardest trial. Have we near and dear friends, those whom we love better than life? I had, and O, how I tried to give them to God, till I finally determined I would let go of self and submit all; then the task was easy. In my own case I have ever found the hardest part of, I believe I may say, every cross lies in the determining to take it up. Awhile since I heard the cross compared, and I thought aptly, too, to Aaron's rod. Often while on the ground, before we attempt, or too feebly attempt, to take it up, it is like a serpent, dreadful to look upon; but when once the hand has been stretched forth and really takes hold of it, how easy! it has lost all its terror; it is but a rod, and further, it is a delightful rod; for it buds and blossoms, and afterward yieldeth the peaceable fruit of righteousness. I can assure you, dear friends, when we have formed the resolution to do the whole will of God, lying all the time passive in his hands, then it is we find his yoke is easy and his burden light; but by trying to serve God and self at the same time, do you not see the cross is much of the time on the ground? Oh, how many struggles we might avoid by keeping it in our hand: in remaining in a state of perfect consecration and submission continually.
Dear brother or sister, have we now come to a step that you feel you cannot take? Are your friends so dear that you could not consent to part with them should you even know it to be your Father's will? If so, where are your highest affections? Hear the Saviour. Matt. x, 37: "He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me." With equal propriety he might have said, He that loveth husband or wife, lover or friend, more than me, is not worthy of me. Do you not remember it took all to buy the field? Just so it is with the kingdom of God. Will you spare yourself the sacrifice now, and live on as pleasantly as you think it possible in keeping your dearest treasure to yourself for a short space, and then have "trouble and darkness, dimness of anguish," yourself, and perhaps friends too, "driven into darkness," sinking under the fierceness of God's wrath? and may be it will have been all occasioned by want of decision on your part.
I should think, dear reader, if you are really striving for eternal life, you would be afraid to cling to anything earthly, fearing God in mercy to you might cross your willfulness and take from your embrace the cherished object of your affections. O, how much better it would be to give all, of your own free will, and receive in return the sweet consciousness of God's approval, than to be brought to submission through judgments.
Again, we profess to be of that class of whom it is said, "Here are they that keep the commandments of God and the faith of Jesus." Shall we then refuse to obey the "first and great commandment, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind;" i. e., supremely, above everything else? I assure you we do not give him such love while we refuse to submit to him anything of all we possess, and everything, since he requires it. Do not be afraid to trust the Lord. O, remember he is faithful, and cannot betray our trust. Earthly friends may prove like a broken reed, which, when we lean upon it, either cannot, or will not, sustain us; but the Lord is "the Rock of Ages." The human heart is deceitful, and those we love best may at length turn from us in coldness; (like Peter, we do not know our own hearts till tried;) but our Father will, and can, never leave nor forsake us. Earthly friends may, in all their warmth of human affection for us, wither under the hand of the enemy whom they have no power to resist, and be laid away from our sight, while our trusting, aching spirits feel in their desolation, the vanity and instability of all things below; but the Lord, in that he ever liveth, is a sure and an abiding refuge. "Neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor heighth, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord." Praise his blessed name! there's one in whom we may always fearlessly and unreservedly trust. Is it not an unspeakable privilege to lay our all in the hands of one so good, so faithful, so perfect? Will we not then yield into his hands our friends, and if there be anything else (let us search ourselves) shall we refuse to submit it to God? A state of complete submission to the divine will, is the highest possible creature attainment; and while we sacrifice everything, do not suppose we are losers thereby. The Lord takes us and gives himself; and we may rejoice in an exchange by which we gain a portion just equal to his superiority over us, perfection over imperfection, which is infinite.
There is a point here I would speak of, as many seem to stumble over it and are thrown into darkness. We will suppose we have decided125now to become entirely the Lord's, and to live in doing his will. We come to him and try to give ourselves away. We then wait for the evidence of our acceptance, perhaps not thinking our sacrifice could be accepted and we not realize it. But let us reflect a moment. God is perfect; his word cannot be broken. "All the promises of God in him are yea, and in him amen." Now if he has made us a promise, based on conditions, and we perform those conditions, is it possible for him with his perfection to do otherwise than fulfill on his part? Our feeling it, would have no bearing on the question. We need trouble ourselves no farther than to know we have complied with the conditions. Then we may know without waiting to feel it, that the Lord performs all that he has promised. God has said, "And ye shall seek me, and find me, when ye shall search for me with all your heart;" i. e., when we come, giving all the heart without reserve. Then when we have fulfilled these conditions, let us by faith take hold upon him, and whether we feel him near or not, we may know we have found him and he accepts us. This is faith, and the Christian's life is a life of faith. Shall we not be satisfied to receive the evidence of God's approbation whenever he sees fit to give it? This is feeling God's Spirit, the "Spirit of adoption," bearing "witness with our spirit that we are the children of God." But we are not to wait for this witness before we can claim the promise. Let us believe our acceptance with him because he has promised, not because we feel it to be so. Shall we grieve the tender Spirit by distrusting the word of the Lord, after performing our part of the covenant God proposes in the above passage? I hope this point is so plain that all can see the difference between faith and feeling. If so, we can understand how it is that from the first we are to live by faith, feeling being no guide to christian duty.
Having consecrated all, we are henceforth to make an effort to keep all upon the altar, continually consecrating and consecrated. We are not required to look forward and imagine future trials and sacrifices; (God has all-sufficient grace to give with everything we shall meet in the future;) perfect present duty only embraces present consecration of all we now have and are, and faith, without which it is impossible to please God. O, how easy it is to live when our all is resting in his hands who is abundantly able to take care of us, and can do so much better for us than we, in all our little strength, could do for ourselves. Come ye who desire to be the Lord's, and sigh for a better land than this, come and cast all your care upon him, temporal and spiritual. Make him your counselor, your guide and protector. In every doubtful question of duty pertaining to body or soul, go to your sympathizing Father for wisdom. The more you cast your care upon him, the more will you love him as you see how and when he careth for you, till you can at length truly say you love him with all the heart. And if you love him you will long to see him, will you not? and his approach will look bright and glorious and very dear to you, while you can exclaim,
"Fly swifter round, ye wheels of time,
And bring the welcome day."
M. E. S.
IMPRESSED TESTIMONY.
By R. F. C.
TRUTH always has testimony in abundance to sustain it, and is not advanced by pressing testimony into its service. To endeavor to bring testimony to the aid of truth that has no bearing to establish it, only weakens the cause that it was intended to promote.
An instance of the impressment of testimony occurred in the Advent Harbinger in 1850, which has unfortunately been copied into some of our works. The writer was gathering some testimonies to the "widely diffused doctrine of the Lord's second coming," and, in connection with other testimony, he introduced a hymn sung by some Jews of Bokhara in the presence of Mr. Wolfe, as follows:
"The King our Messiah shall come," &c.
The writer then remarks, "Surely no one will charge these children of the dispersion, now scattered through the wilds of Central Asia, with the imaginary guilt of Millerism."
Nobody will charge the Jews with Millerism. They have been looking for the Messiah for upwards of 1800 years, in consequence of their rejection of him when he did come; and they never will look for his second coming till they believe that he has made his first advent; in other words, till they become Christians.
There is an abundance of testimony to prove that the annunciation of the "everlasting gospel" has been made to the world; and there is no necessity of pressing into the service testimony like the foregoing. And just so with every other truth. Each truth can securely stand upon its own foundation. R. F. C.
THE REVIEW AND HERALD.
"Sanctify them through thy truth; thy word is truth."
BATTLE CREEK, MICH. FIFTH-DAY, SEPTEMBER 8, 1859.
THE TRAINING OF CHILDREN.
BRO. SMITH : I forward to you an interesting piece, as I think, written on the training of children. It was written by a friend some two years ago, with the view of presenting it to you for publication, but afterward laid aside. By request I had an opportunity of perusing it, and considering that it might be useful to some, I should like to have it published.
C. L. G.
"Train up a child in the way he should go, and when he is old he will not depart from it." Prov. xxii, 6.
The last clause of this verse of scripture is quoted to show the certain, final results of good training in all time, but that these results will evermore appear in the old age of children who are now living we do not believe, since heaven and earth are destined to pass away long before that period comes. But that this fact does not diminish the importance of their being well trained we do believe. It rather increases in a ratio with the evident shortness of probationary time.
What the true and full import of the first clause of the scripture quoted above, in all its particulars, is, many anxious hearts have desired to know. And well they may; for it is that upon which hangs endless consequences, so far as the destiny of children is concerned, if not of the parents also.
Therefore for parents to be wrought up to a carefulness, yet energy of action, and a continual determination of purpose to know and do their best in this matter is altogether right. However, it should not be the object of any, on this subject, to excite the feelings merely, but kindly to correct errors, and inform the understanding. Therefore it is to be regretted that some, even those who are not parents, have ever taken it upon themselves, in exhortation or otherwise, to give a kind of stirring thrust at parents respecting their children, calculated to excite to the utmost, the laboring mind, already excited with fear and anxiety, if not despair, for their dear offspring, beyond what human nature feels able to endure; when in all this, there is not a word calculated to correct any error or impart the least instruction. Doubtless many anxious parents have waited with solicitude to hear some wise and sympathetic remark, adapted to the especial wants of their dear children, when to them it seemed that their own scanty funds of wisdom and knowledge in this matter were wholly exhausted, and still an imperative call existed for other resources, in order to train them up in wisdom's ways. But we find the great source of instruction fitted to this, as in all our other cases of a lack in knowledge, is the Bible; hence by a careful perusal of its contents we are in a measure enabled to determine whether we are, or are not, pursuing the path of duty in this matter, as in all others.
In the first place, parents, in their lives and characters, should be model examples for their children to imitate. This we shall find is one of the most essential things in their training. The Bible warrants this belief. However much may depend upon the discipline and the good instruction of children, it would seem the most reasonable that there should also be a strict harmony between the good precept or instruction, and the example of the instructor. How comparatively powerless must the best precept teaching prove, when the understanding of the learner is convinced that the teacher is in the constant habit of violating the principles of the very precepts which he is in the practice of inculcating. For instance, certain parents enjoin it upon their children strictly to observe the Sabbath, when these children know that those same parents frequently desecrate some of its holy moments by indulging in various amusements, and by doing such kinds of work as is contrary to the spirit of the fourth commandment. How ineffectual the teaching of children to refrain from any evil practices, when it is well known by them that the parents who teach them thus are in the habit of indulging in the same evil practices themselves.
It was said of Caleb, "To him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the Lord." His perfection in following the Lord not only secured an inheritance for himself, but it would seem had something to do in securing the same for his children.
From the above scripture we obtain some idea of the importance of example in the case; but Eph. vi, "Be ye therefore followers of God as dear children," when critically examined, gives us a more clear, full and comprehensive view of the subject. But the inquiry will first be made, As dear children follow whom? We answer, as dear children follow their parents. Hence if it is enjoined on us to follow God, as dear children follow their parents, the subject pre-supposes to our minds that dear children follow their parents fully; as we clearly understand it is our duty to follow God fully. For the word enjoins that we be perfect as our Father which is in heaven is perfect. As God is a perfect example, and we should follow him perfectly, so we should be perfect, that our children may have examples worthy of imitation.
God is not only a perfect example, but he is perfect in his government, discipline and instruction. Hence a part of that perfection which we should aspire after, consists in the proper government, discipline and instruction of our children, or in other words, training them up in the way they should go. In God's government he is very careful to discipline his children into the ways of righteousness. It is those whom he loves that he chastens, and his sons are those whom he scourges. For they who are without chastisement are bastards, and not sons.
In the second place, parents should command their children what to do. God said of Abraham, I know him that he will command his children and household after him; and they shall keep the way of the Lord, to do justice and judgment, that the Lord may bring upon Abraham that which he hath spoken of him. Gen. xviii, 19. These commands, if the lives of those who command correspond with them, will be given in a manner which will indicate to the children with unmistakable evidence, that parents mean what they say; and hence they will have not only a great solicitude, but a strong purpose that their commands should be obeyed.
If we have the principles of our own teachings in our hearts, we shall manifest a zeal and solicitude accordingly. Otherwise we cannot manifest that which we do not possess; i. e., if we have no solicitude in regard to a given subject, surely we shall manifest none. There were the most important results consequent on Abraham's commanding his children and his household after him; it was this: They shall keep the way of the Lord to do justice and judgment. Further than this, we may understand by the last clause of the verse, that the promises given to Abraham were consequent, at least, in part, on the very act of commanding his children and household after him in such a manner that they would keep the way of the Lord. This idea may be objected to, as [Gen. xxvi,] the blessing came upon Isaac, because Abraham obeyed God's laws. But is it not one of the most comprehensive of God's laws, to love our neighbor as ourselves? Then ought we not to love our children as well as our neighbor? And if so, ought we not to do all in our power to discipline, instruct and encourage our children in the way in which they should go?
There need be no mistake in regard to what the basis or foundation of these commands to our children shall be, as Deut. xxxii, 46 informs us : "And he said unto them, set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law."
The law of God is the basis of all just commands, the foundation of all religious teaching, adapted not only to ourselves, but to our children. Therefore whatsoever we command them to do, should be in perfect harmony with it.
Again, we may understand in what we should command our children from the passage quoted: "I know that Abraham will command his children and his household AFTER HIM." If the phrase "after him" had not been inserted, we might have been in doubt as to what he commanded them to do; but as it is, all is plain; that he commanded them to follow in his own footsteps: to do as he had done.
Now as we understand from Gen. xxvi, 5, that Abraham obeyed God's voice, and kept his charge, his commandments, his statutes and his laws, that he commanded his children to do the same, to follow in the same course of holy living he himself had pursued, we see at once the propriety and force of the expression, "He will command his children after him."
In the third place, these commands of parents should126be enforced by penalties in cases of disobedience. It may be thought by some that it is not in harmony with the spirit of the gospel to inflict corporeal punishment upon children for disobedience: notwithstanding the Spirit of the Lord by the wise man has so frequently admonished us on this point. As an objection to these admonitions, it may have occured to our minds that they were given under the law dispensation, when children for inflexible disobedience were commanded to be put to death. But if we would by second thought discover that corporeal punishment was not necessarily connected with that destruction law, but was rather, under that dispensation, designed to save children from it, and in the gospel age to save them from the more dreadful punishment of the second death, the above objection would at once vanish.
That a sentiment against corporeal punishment has, for a number of years, extensively prevailed, is true; but that Satan is the author, is as true, from the fact that the prophets did not hang upon those statutes which were not good—the penalties of the moral law as given to the Jews. But the prophet Solomon with the rest, hung upon that law of love, the moral law. Hence his own expression, "He that spareth the rod hateth his son, but he that loveth him chasteneth him betimes," [Prov. xiii, 24,] is good proof that to chastise children for disobedience is in perfect harmony with the law of love, and not with the law of destruction. Therefore if to use the rod is according to the law of love, all such discipline should be administered in love to the child, and not with feelings of anger or impatience. For as the laws of nature and the Bible also, develop the principle that everything in nature begets or produces its like, we ought to be careful lest our improper manner infuse into the minds of our children more evil than our discipline is adapted to expel.
That the discipline of children should be commenced early, is more than intimated by Prov. xix, 18: "Chasten thy son while there is hope, and let not thy soul spare for his crying." Margin. "Let not thy soul spare to his destruction, or to cause him to die;" showing that to spare this chastening unduly, or through false or spurious affection, to neglect or refuse to thoroughly and effectually chastise him, while there is by these means hope of subduing his will to the will of his parent, and through him to the requirements of God; we by this neglect expose him, in the most fearful sense, to destruction, by the power of the second death.
May the Lord help us that are parents to get hold of such an understanding of simple truth on this point, that we, and our dear children with us, may enter into life. The reason why such discipline is so imperatively enjoined is given by the wise man,—because foolishness is bound in the heart of a child, but the rod of correction shall drive it far from him. Prov. xxii, 15. The Scripture sense of foolishness, is absurdity, folly. And folly is criminal weakness, depravity of mind. It may be highly criminal or not so. Let it be either way, the rod of correction applied properly, and in season, will prove effectual in eradicating it. Chap. xxiii, 13, 14, seems to be the counterpart of the margin of chap. xix, 18. The first mentioned reads as follows: "Withhold not correction from a child: for if thou beatest him with the rod, he shall not die. Thou shalt beat him with the rod, and shalt deliver his soul from hell."
It has doubtless been a question in the minds of some what the true sense of the latter clause of verse 13 is. It has been understood by some, that if he were beaten with a rod, by this means he shall not die; i. e., the rod will not cause him to die. But we now understand that verse 14 explains it to mean, not as expressed above, but that this beating with a rod will preserve him from the second death, or death finally.
Chap. xxix, 15 informs us that the rod and reproof give wisdom, showing us what is comprised, in part at least, in training up a child in the way he should go. Whatever correction, instruction or commands excite in us a sense of guilt, is properly called reproof; this enforced with the rod in cases of obstinacy or disobedience is calculated to drive away the native, inherent foolishness of a child, and instead of these implant in him the principles of wisdom.
But in the discipline of children introduced from the wise man's teachings, we should be very careful not to exhibit the least degree of severity. This would serve to discourage and sink their minds beneath the chance for a reasonable hope, perhaps into a sullen despondency. Some of an ardent temperament might be in danger of falling into this extreme.
This point of truth is made plain by Col. iii, 21. "Fathers, provoke not your children to anger lest they be discouraged;" and also by Eph. vi, 4. "And ye, fathers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord." "But the child left to himself bringeth his mother to shame." Every observing person, even those who do not believe in the inspiration of the Bible, who has seen children thus left, can witness to the truthfulness and force of the above expression.
Verse 17, I believe, closes the instruction given by the wise man on this subject. "Correct thy son and he shall give thee rest; yea, he shall give delight unto thy soul." The parent will not only have rest from the distressing anxieties which cause many bitter tears as a consequence of the inconsistencies of his waywardness and rebellion, but will have anticipations of delight in view of the happy future prospects of one for whose well-being he feels in a great measure responsible. This is a rest, methinks, which must be so desirable to every parent that they would spare no pains to enjoy it.
In the fourth place, they should diligently instruct their children in all practical Bible truth. "Come, ye children, hearken unto me: I will teach you the fear of the Lord." Ps. xxxiv, 11. "I will utter dark sayings of old which we have heard and known and our fathers have told us. We will not hide them from their children, showing to the generation to come the praises of the Lord, and his strength and his wonderful works which he hath done. For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers that they should make them known to their children; that the generation to come might know them, even the children which should be born: who should arise and declare them unto their children." Ps. lxxviii, 2-4. "Hear, ye children, the instruction of a father, and attend to know understanding; for I give you good doctrine; forsake ye not my law; for I was my father's son, tender and only beloved in the sight of my mother. He taught me also, and said unto me, Let thine heart retain my words; keep my commandments and live." Prov. iv, 1-4.
It appears from the last mentioned scripture, that the wisest of all men was not only the object of the tenderest care of his mother, but also of his father's constant instruction. Doubtless the excellent qualifications of these parents to instruct this son were in part the cause of his attaining to that immense amount of heavenly wisdom which he afterwards possessed.
There are means adapted to all desirable ends. How fit it is, at the time of family devotions, after having read a portion of truth, to spend a few moments in familiar conversation calculated to inform their young minds how to live those truths practically, or to admonish them of any known error in a kind and instructing manner. Those who are in doubt how to go to work in this matter, are cited to 1 Thess. ii, 11 for instruction. "As ye know how we exhorted, and comforted, and charged every one of you as a father doth his children." And although this is indirect teaching, and in a sense incidentally introduced, the language is such as to show for a certainty that the father of a family does, or should, exhort, and comfort, and charge his children as a faithful minister would the people of his charge.
PRAYER.
By Geo. Wright
SAYS Montgomery,
"Prayer is the Christian's vital breath,
The Christian's native air."
My brother and sister in the Lord, are we breathing this air? Are we holding that sweet communion with our God it is our privilege to enjoy? Do any believers in present truth neglect to pray, with their families, at the prayer-meeting, or in their closet? Let each answer for themselves. For one I confess with sorrow that my closet has been neglected at times, and darkness was sure to follow; yet I trust my heavenly Father has forgiven me. Often, especially of late, has the sweet, subduing Spirit of the Lord descended like the gentle dew upon me, while bowing with my family around the family altar. Yes, thank the Lord, I have felt its melting influence in my heart. Often has the blessed promise been verified to my soul, "They that wait upon the Lord shall renew their strength, they shall mount up with wings as eagles, they shall run and not be weary, they shall walk and not faint."
Brethren, the prayer of my heart is, and shall be, Give me, O Lord, with thy dear people, a living experience, a vital, heartfelt religion, a joy unspeakable and full of glory. Let us therefore come boldly unto a throne of grace, that we may obtain mercy and find grace to help in time of need. Heb. iv, 16.
Fellow-traveler to mount Zion, when you find a want of interest in heavenly and divine things, and darkness creeping over your soul, fly, O fly to your closet, plead for your life! Remember,
"Prayer makes the darkest cloud withdraw,
Prayer climbs the ladder Jacob saw;
Gives exercise to faith and love,
Brings every blessing from above."
Never, O, never neglect the family altar. Let no consideration within your power to control prevent your performing this important duty. Plead not, dear brother, that you have no talent, your business prevents, you have no time, &c. Say not, dear sister, The cross is too great to bow before my unbelieving husband. Be strong. "Be of good courage, and the Lord will strengthen thine heart;" [Ps. xxvii, 14,] and again, "I will never leave nor forsake thee." Heb. xiii, 5. I have great reason to fear that some professed believers in present truth neglect to raise their voices in prayer with their families morning and evening. If this should meet the eye of any such, be admonished by one that loves you, neglect it no longer. If you have not commenced, commence now. Be in earnest; never rest satisfied with a mere form; seek to get deep and heartfelt religion, and pray in faith, nothing wavering.
Solemn scenes are just before us. The storm of God's wrath is about to burst upon a world lying in wickedness. What is done must be done quickly. How shall we be sheltered in that day? Signs portend it near. We need not be at a loss for a moment. Hear the blessed Saviour: "Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." Luke xxi, 36. GEO. WRIGHT.
Lapeer, Mich.
IN RUINS.
By J. CLARKE.
THIS world is a ruin. All over its surface are evidences of its decay. Internal fires belching forth volcanic matter with sullen mutterings, or shaking "terra firma" from center to circumference, sometimes engulfing towns and cities in one common destruction, rivers of liquid rock burying in their flow the crowded city and fruitful field, destroying the hopes of man.
Armies trained to war, drawn up in battle array, in one short hour cut short the fond hopes of home and kindred. Children are made fatherless, and parents childless, the joyous bride is widowed, and many a happy home is desolated forever. Tears flow in rivers, hopeless, fruitless tears, from hapless orphans, and bereaved survivors, with whom is left the sting of war, while relentless poverty, wretchedness and famine, follow close in its wake.
Nations, once strong, gifted, and far-famed in history and in song, now lie buried in oblivion, and were it not for the historian's page, would now be as unknown as the builders of Noph. Where are the ancient empires of Chaldea, and Media, and Persia, and Greece, and Rome? Who will claim that the present population and governments of those countries, do at all compare, either in virtue or intelligence, with those ancient empires? No; could those ancient warriors awake from the dust and behold their present representatives, their faces would mantle with shame.
Cities once populous and wealthy, compassed with massive walls, and defended by brave and true men; cities of seemingly inexhaustible resources, adorned with all that was beautiful and costly in art, and enriched with all that was admired and loved in literature and science, have crumbled into decay. What could stay their fall? Where now is Athens, the boast and pride of classic Greece? Where is Rome, that once numbered her seven millions, that humbled kings and emperors as its legitimate every-day business, that for centuries gave law to the world? Where are Herculaneum and Pompeii, with their luxurious inhabitants? Where is Carthage with its Hannibal? Where are Nineveh and Babylon with their mighty wealth and prowess? Tyre with its ingenious and skillful artisans, its independence and its enterprise? Where is Jerusalem, with its beauteous walls and towers, its gardens and vineyards, and fountains and aqueducts, its temple lined with gold, its streets paved with mosaic, its Davids and Solomons?
Go with the geologist, view the different strata of earth and rock lying in confusion, as if rent and piled by some strong convulsions of nature, and fragments of rock strewed afar upon the surface of the earth, sea shells upon the tops of lofty mountains, while fossil remains of unknown animals lie here and there imbedded in the earth; or with the antiquarian explore ruins of Central and North America, which display the industry and skill of a race now extinct; or dive into the deep sea, and count the treasures there buried, which centuries of labor had amassed; or visit the127tombs and cemeteries with which earth is filled, and count the myriads of men, the mean and the noble, the good and the bad, sleeping in the dust, waiting the last trump to call them forth; or take a glance at the inhabitants of earth, how the great man boweth down, and the mean man humbleth himself, each to his God; heathens debased to the level with the brutes, while enlightened men worship mammon, thus slighting their Creator, and scoffing at his messages, and as you meditate, answer the question, Is not earth a ruin?