Publishing Committee · Battle Creek, Mich. · Feb 5, 1857
PLAIN AND SEARCHING THOUGHTS.
Reader, this is an unspeakably important chapter for you to ponder. You must take up the candle of the Lord, as I have said, and go down into the very depths of the soul to search its hidden recesses. Nor should you trust to your own scrutiny. Like David, you should earnestly pray to God to search you. Ps. cxxxix, 23, 24. He knew how prone we are to self-love, and self-deception; how sin lies hidden in the folds of the heart's deceit, and therefore he begged the trial and scrutiny of eyes more piercing and less partial than his own. We are all liable to judge too favorably of our own case. Do, do consider the fatal, the dreadful, the eternal consequences of a mistake on this subject! O the idea of imagining we are going on to heaven, when, step by step, we are advancing to hell! Is this possible? It is; and the very possibility should awaken our alarm. Is it probable? It is; and this should increase our alarm. Is it certain? It is; and this should raise still higher our anxiety. Is it common? It is; and this should carry our solicitude to the highest pitch. What said Christ? Read with awe and trembling Matt. vii, 21, 23. Read, I say, this passage, in which the Lord with his own hand rings the tocsin and sounds the alarm through the whole of the church. Ought you not to examine? Is not there need of it? Is it not all but madness to go on without it? Mistake! What, in such a matter as salvation? Mistake! What, in a matter in which an error will require, as I have often said, an eternity to deplore it?
Are you quite sure this is not your case? Take up the subject, then, and put the following questions to your soul:
Am I right, and have I good evidence that I am truly converted to God—a real christian?
If I am a true christian, am I really an advancing one, or am I mistaking a declining state for an advancing one?
Am I mistaking a lengthened term of profession for a genuine improvement?
Am I putting an increase of knowledge, and of ability to talk about religion, in the place of an increase of holiness?
Does it satisfy me to grow in knowledge and lamentation of my corruptions without mortifying them?
Am I confounding sectarianism with true piety; attachment to some preacher with love for the truth; and zeal for some favorite theory with regard for the gospel?
Is my mortification of sin confined to some one corruption, which interest, ease or reputation, may require me to surrender; or is it directed against all sin?
Is my religion mere excitement of the emotions, and my growth only a greater excitability? or is my will more and more determined for God, my conscience more tender, and my life more holy?
Inquire, I beseech you, into these things. Be determined, by God's grace, to know the real state of the case, and to be under no mistake. Be this your prayer: "O God of truth, thou that searchest the hearts and triest the reins of the children of men, thou knowest that I would not for ten thousand worlds be deceived about my spiritual state. Do thou, who knowest me altogether, make known to me what I really am in thy sight. Painful as it would be to find out that I have been deceiving myself, this were infinitely better than for me to go on in error till the mistake is past being rectified. I want to know my real state. Even if I am a christian, and yet mistaking declension for progress, I wish to know this also. Let my spiritual insight be clear, my self-acquaintance be accurate. Suffer me on no account to deceive myself, even as regards my progress or decline."—Christian Progress.
I MUST PRAY IN SECRET.
THAT I must pray, is a moral axiom—it is self-evident—it needs no proof. It is as much the instinct of my nature as it is the command of heaven. Prayer is my communion with God. It is my language of worship, as a man; of dependence, as a creature; of submission, as a subject; of confession, as a sinner; of thankfulness, as a needy being. As a christian, I find it "my vital breath, my native air." Without it I cannot live. I must pray; for if I do not, I shall spiritually suffocate; I shall starve and die!
But not only must I pray—pray in the family, in the social circle, in the walks of business, winging my thoughts in aspirations to the heavens, but I must also pray in secret. Some place I must have that I can call "my closet," some place where I can go away by myself, and shut out the world, and be alone with my God. Some place it must be, where, like Isaac in the field, and Peter on the house-top, and Daniel in his chamber, and the blessed Saviour at midnight, I may "pray to my Father which is in secret." I must have a time for this duty, and a stated time; for if I have not, it will never become a habit; and if not a habit, I shall be apt to neglect it, and never will it be in-woven with my spiritual existence, as a part of my soul's life, and never will it have that power of association, that current and glow of feeling, without106which duty is never delightful. Often, too, must I attend to this duty; often improve the delightful privilege of private converse with heaven. An eminent statesman, with all the cares of empire upon him, used daily to retire for secret prayer; and Daniel, when prime minister of a kingdom, three times a day was found in his closet. They did not pray too much in secret. I had better pray more rather than less. Like them, like all eminent saints, often must I be found in my closet, with serious reflection, with self-examination, with the Bible open before me, in solemn, and fervent, and wrestling communion with God. Yes, I must often pray in secret.
I must pray in secret, for God commands it. "Enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret." This is God's command, and I may not, I dare not disobey it. "He seeth in secret," and if in secret I do not pray to him, he will be grieved and angry with me, while, if I do, he, as he has promised, "will reward me openly."
I must pray in secret, for of all communion with heaven, that which is secret is the sweetest. The dearest intercourse of earthly friends is that which is most private, that which most shrinks from the gaze, the almost profaning gaze, of others. Much enjoyment may the husband and the wife find in the general mingling of the social circle; but the highest of their social joys would be at an end if there were no subsequent and private hour when they could sit down together, and talk over the incidents of that circle, and every thing that was of most and dearest interest to themselves. And so the christian with his God. Public communion with him most richly may he prize and enjoy. But sweetest of all is his communion with him in secret; when in the sacred retirement of the closet, with no earthly eye upon him, he can pour out his soul in his solitude to his God. From the very instinct of his nature; of all prayer, that which is secret is dearest to him. Prayer, in its every form, is his joy, his strength; but secret prayer is a luxury to his soul.
I must pray in secret, for as an individual I have secret and peculiar necessities. I have secret and peculiar sins to confess, which it would be improper to acknowledge in public, and yet to God I can unfold and deplore them all. My temptations are peculiar, and to him I would go for peculiar strength. I have secret trials and sorrows which the world may never know, and yet to God I can pour them forth, knowing that he will never reveal them; knowing that he will sympathize with them all; that in all he will cheer, and aid, and direct me. If a parent, I can pray for a child; if a friend, for a friend; if a minister, for each of my people according to their peculiar case. In public, joining as I there do with others, I can only say "our Father"—can only ask for general blessings. But blessed be God, in secret I can say, "O! my Father, if it be possible let this cup pass from me;" let this temptation be removed, this blessing be granted, this evil habit be broken, this trial which rends my heart be taken away. In this, let the way of duty be made plain; in this grace let me grow; let this enemy be forgiven; let this friend be blessed. In such particular prayer, I find my nearest approach to my Saviour, the clearest views of self, the most vivid light of God's countenance, the deepest sense of personal obligation, the mightiest strength, whether to resolve, or to do, or to suffer.
I must pray in secret, for if I do not I shall not grow in grace. Of all the means of spiritual growth, none do I find more efficient or blessed than this. In secret communion with God I feel as if he were personally with me, and this gives me strength and vividness to every obligation. Distinctly confessing my sins—then, if ever, I avoid it. Asking for distinct blessings—then, if ever, do I earnestly strive for their attainment. The thought that I have been with God—this, I find, has an abiding effect on the life. After this, truth is more impressed, temptation has less power, the world less influence. Coming with David from the closet, with David I am able to say, "My heart is fixed, O God, my heart is fixed." Mine is that, "calm and heavenly frame" which elevates above the world, and fills with the Spirit of Jesus, and girds for every holy effort. Coming from the closet—then, if ever, am I firm in duty, cheered under sorrow, strengthened against sin. And so with every child of God. Never was there one who loved his closet, lived much in it, that was not a spiritual, a growing christian.
I must pray in secret, for if I sin by neglecting my closet, I shall soon be left to other sins. Declension, inconsistency, formality, backsliding, all begin in the closet, in the neglect of secret prayer. "Away from God's presence," he will "take his Holy Spirit from us." Going away from him, neglecting communion with him, he will leave us. And left of him, spiritual darkness, if not spiritual death, will be upon us. Neglect the closet, and next the family altar will be neglected, and then the circle of social prayer, and then the Bible, and then perhaps the sanctuary and all the means of grace. Neglect the closet, and you know not where or how far you may wander; you know not when, if ever, you will return. Neglect the closet, and soon you will abandon it; abandon it, and soon you will be left of God to dark, if not to daunting sin—perhaps to endless ruin!
I must then, I must pray in secret; statedly, frequently, earnestly. God enjoins it. My highest enjoyment, and my individual and peculiar necessities demand it. I must do it, that I may grow in grace—may not decline in spirituality—may not wander from God. To pray in secret! It is a solemn duty, a glorious and blessed privilege, thus to hold converse with the Most High; as a child with a father, as a friend with a friend, thus to commune with him, and breathe his Spirit, and receive his impress, his image, upon my heart! O may I ever prize—may I ever improve it! By God's grace, I will. God's grace, God's Spirit assisting me, I will pray in secret. Ever and faithfully will I do it, till from prayer on earth, I am raised to praise in Heaven!
THE DEAD IN THE LORD.
By R. F. C.
BLESSED are they henceforth that die
Reclining on the Saviour's breast;
They rest from every care and sigh,
From all their labors they have rest.
No more they meet with cruel foes,
No more with anxious care oppressed;
They warred the conflict till life's close,
Their toil is o'er—they sweetly rest.
The living saints have yet to meet
And brave the Dragon's utmost ire—
The grave will be a blest retreat
While earth is whelmed in troubles dire.
Thy righteous will be done, O God!
To meet the foe and overcome;
Or lay me down beneath the sod,
Sleep a short sleep, and then go home!
R. F. C.
NOT DOING.
By Ch. Secretary
The guilt of many things is clearly discernible. Nobody questions the character of Sabbath-breaking, profanity, or drunkenness. Avarice, ill-temper, evil-speaking, though less obvious, are evident enough to be weighed by the standard of public opinion, and are readily acknowledged to be sins. Vanity, trifling, and procrastination, cannot easily elude a reckoning, and are pronounced inconsistent with any great measure of excellence.
But there is a sin cleaving to the Lord's people so subtle in its nature, so humble in its guise, so frank in its excuses, that exposure is difficult, and rebuke is often disarmed. What is it? The sin of not doing. Neglected opportunities, unused talents, undone good—these are to be arranged in the great day in the same catalogue with others of a bolder and darker dye. "Inasmuch as ye did it not," is the verdict of the Judge.
The nature of this sin the Lord laid bare in the parable of the talents, spoken to his disciples on Mount Olivet, when by many significant illustrations he was striving to impress upon the little circle the nature of his kingdom on earth—its duties and obligations, its rewards and punishments—from which he was soon personally withdrawn, and which they were to be intrusted to carry forward alone.
Christ delivers his goods to his servants, every one according to their several abilities—some more, some less, special gifts and capacities, natural gifts and endowments, capable of being sanctified to the Lord, and consecrated to his service—for the use or abuse of which, each one must render an account. Every one is thus intrusted with a talent to be used, a work to be done for Christ, and he expects fidelity and diligence in the work.
One came at the reckoning, with his work undone. It was he who had the least to do—so little, that what signified whether it be done, or left undone? at best, the Lord could be hardly honored; at best, it could but add a small increase to his store. Was that excuse sufficient?
"Ah," pleads the unprofitable servant, "taking care of my own soul is a work of such vast concern, how can I busy myself for others? The business of saving others is a hard service; a self-denying service—I am afraid to try; I shall be rebuffed, and frowned upon. But little is mine, and I fear to risk it in the bank of faith. The widow and the fatherless must look to others better able than I. I have no words for counsel; simple and unlettered, what can I do?" Did these cautious and timid excuses suffice? "Thou wicked and slothful servant;" "cast ye the unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth." God's gifts cannot be hidden, nor yet returned to him entire; for suffering them to lie idle, is one form of wasting them.
Unused grace will die out in the soul. One of the early fathers says: "As the corn, if left to lie in the barn, is consumed, being devoured of the worm; but if it is brought forth and cast into the field, it is multiplied and renewed again; so also the spiritual word, if it be evermore shut up within the soul, being consumed and eaten into by sloth, envy, and decay, is quickly extinguished; but if, as on a fertile field, it is scattered on the souls of the brethren, the treasure is multiplied to them that receive it, and to him that possessed it."
Hiding one's talent may seem only shrinking sensitiveness, or a harmless inefficiency. It is not, indeed, spending the Master's goods in "riotous living" like the prodigal, or wasting them like the unjust steward, or sinking them in debt like the unmerciful servant—it is only not doing all that might be done, the natural short-coming of a distrustful and fearing spirit. But this is sin. This forfeits all. This wrecks hope. This brings under condemnation. "Thou wicked and slothful servant."
Are there not many interesting and amiable persons in fellowship with the churches, on whom no breath of reproach or censure ever fell, yet who at the last day may awake to this startling upbraiding of the Judge, when neglected opportunities, and unused talents in Christ's service shall weigh down the soul into utter darkness, and drag it from the light and joy of God's presence for ever? Let us all be early warned, and with solemn self-scrutiny ask ourselves, are we doing with diligence and fidelity that portion of the Master's work intrusted to our care? —Ch. Secretary.
THE DRAGON VOICE.
The course of this government, the two-horned beast of prophecy, on the subject of slavery, is thus set forth by Hon. J. R. Giddings in a letter to the Disunion Convention, held in Worcester, Mass., on the 15th inst.:
"I hesitate not to say that this government has been so administered, for the last quarter of a century, as to be destructive of the lives, the liberties and the happiness of a portion of the people; in short, it has become destructive of the very objects for which it was established. Its influence and its powers have been exerted to extend the most barbarous system of human bondage known to mankind. Three distinct and separate wars have been waged to uphold and maintain the system of American Slavery. More than three hundred millions of dollars have been drawn from the pockets of our laboring people, and paid out by government for that purpose, and more than five hundred thousand human victims have been sent to premature graves to uphold and maintain the interests of an institution which the present Administration and its supporters are seeking to extend and eternize. In one of the wars alluded to eighty thousand freemen were sacrificed to this Moloch of Oppression, and in one day recently, three hundred fathers, mothers and children were barbarously butchered by our army for no other crime than attachment to their God-given right to liberty; and the groans of men and women murdered in Kansas by employers of our government, have not yet ceased to ring in our ears.
"We have acquired vast territory and spread the curse of human bondage over it; we have erected nine slave-holding States and received them into our union; we have authorized Slavery in Utah, New Mexico and Western Texas; we have authorized a coastwise commerce in human flesh, which is now carried on under the protection of the American flag; we have established Slavery and the slave trade in the District of Columbia, and involved our people of the free States in the disgrace, the crime and the expense of returning fugitives from oppression: under the fostering care of this Federal government the number of slaves has increased more than three millions, and throughout fifteen States and three Territories, bereaved fathers and mothers mourn the loss of children torn from their embrace by brutal slave-dealers; and brothers and sisters, separated from each other, sigh and weep in chains; and millions of hearts are bleeding under the accumulated wrongs of that institution."
A passage of awfully solemn import, whether the speaker or the consequences are taken into account. The speaker cannot be mistaken, the consequences are the loss of the soul, of God, of heaven.
But how is it, and why is it, that many being called few are chosen? Not a few lay the fault on God, and exonerate the sinner from all blame. But is it so? "To the law and to the testimony." What says our Saviour in the parable? "They would not come." And the one cast out into outer darkness would not put on the wedding garment. All were invited, but things of earth and time engrossed all their attention, and commanded all their hearts—their marriages, their purchases, their wives, their lands, their oxen. Hear Jesus: "O Jerusalem, Jerusalem! how often would I have gathered thee, but ye would not." Thus he lays the fault on man alone, and exonerates God from all blame.
Dropping the parable, let us put the question. Why are so many of the called not chosen or saved? What more interesting or (to us sinners) important question could be put?
For a solution to the inquiry we must look either to the unwillingness of God to save, or to the inability or unwillingness of man to be saved. Where but in those can the true cause be found? We ask then, Is God unwilling to save or choose those he calls? If so, why does he call them? To mock them? Are any to be found ready to attribute insincerity to God? But if God is not waiting to be gracious, and ready to pardon all that he calls to salvation by the gospel, then there is no alternative left us but to believe God a liar. O awful blasphemy! "Am I a man that I can lie? saith the Lord." No, no, God never mocked a sinner, never trifled with his promises. To mock the sinner, or to trifle with his promises, would be to make war upon his own goodness, benevolence, mercy, love, truth, and justice, through Christ. Hear what he says for himself in this matter: "As I live saith the Lord, I have no pleasure in the death of him who dieth." "Look unto me, all ye ends of the earth, and be saved." "Ho, every one that thirsteth, come ye to the waters," &c. "The Spirit and the Bride say, Come. And let him that heareth, say, Come. And whosoever will, let him come and take of the waters of life freely." "The Lord is longsuffering, not willing that any should perish, but have everlasting life."
Passages more in point need not be sought for, and, what is best, not one can be found in all the book of God to oppose them.
Shall we look for the cause in the insufficiency of the atonement of Christ? Hearken: "God so loved the world that he gave his only begotten Son, that107whosoever believeth might not perish, but have everlasting life." "The blood of Jesus cleanseth from all sin." "Wherefore he is able to save to the uttermost all that come unto God by him." "Behold the Lamb of God who taketh away the sin of the world." And more, has not Christ sent the Holy Spirit to reprove? Whom? How many? "The world of sin?" Of what sin? "Because they believe not on me." Thus scripture shows the all-sufficiency of the atonement of Christ to save all the called.
Shall we seek for the cause in the inability and unwillingness of the called to be saved? We allow it at once. "Sooner may the Ethiopian change his skin, or the leopard his spots, than he who has been accustomed to do evil learn to do well." "Who can bring a clean thing out of an unclean? Not one." But Jesus can. Hear him: "Behold I make all things new." And for this very end has God laid our help upon him, and treasured it up in him. It is he who hath received "gifts for men, even for the rebellious." "Go to Joseph," was the command given to all who went to buy corn in Egypt. And the gospel command is to all impoverished, ready-to-perish sinners, "Go to Christ and out of his fullness receive grace for grace." Christ calls—he bids us come. "Come unto me all ye who labor, and are heavy laden, and I will give you rest." "Look unto me, and be ye saved, all ye ends of the earth." Did ever any guilty soul look or come to him, and was rejected? Nay. "He hates putting away." Did ever any one seriously try to look or come to him and was not able? Never. Thus our inability is lost in the Saviour, and we are left altogether inexcusable if we perish.
Thus the call to salvation is universal—God is sincere—Christ is able to save—the Holy Spirit is striving with men. Man by nature is unable, but his help is laid upon and in Christ, and he is invited, yea, commanded, to come to him and receive all needful grace and aid. Why, then, are not all men who are invited and called, set down at the gospel feast? The answer is to be found in the third verse—"They would not." And this is the language of Moses, the prophets, and of Christ. "Ye will not come unto me that ye might have life." Man's damnation under the call of the gospel is therefore not of necessity, but of choice. This is their condemnation that, "that light is come into the world, but they choose darkness rather than light, because their hearts and deeds are evil." How truly speaks the Prophet when he says, "O Israel, thou hast destroyed thyself."
The Scriptural Observance of the Sabbath.
BRO. SMITH: Believing that some of the readers of the Review need instruction on the proper observance of the Sabbath, and others reproof, I am induced to write out some extracts on this subject, from tract No. 2, of the American Sabbath Tract Society's publications, desiring that you would publish the same.
"Notwithstanding God has given the Sabbath for the spiritual and temporal benefit of man, it is manifest that we may suffer a woful loss of all the good it proposes, if we neglect to make a proper improvement of it. Like all other means of grace, it may prove a savor of death unto death to those who abuse it. It therefore becomes a momentous inquiry, How shall this holy day be observed?
"This great institution is to be regarded as a weekly testimony of our allegiance to Him who created us. This being the case, it becomes a matter of thrilling importance that the testimony of our allegiance be sincere, characterized by nothing of hypocrisy or formality. If in all our acts of worship we must be careful to worship 'in Spirit and in truth,' surely it is of the highest importance to do so on the solemn occasion, when the great King comes down to test our loyalty. On this day we should by no means omit to celebrate the praise of creation. To be a memorial of this great work of the Almighty, the Sabbath was instituted. But let it not be thought because the work of creation holds so prominent a place in our Sabbath meditations, that redemption is thrown into the shade. It is rather the contrary. One great design of the Sabbath is to promote holiness. But man partakes of no holiness except through the gospel. The mediation of Christ is the only channel through which it is communicated to him, and this always in connection with the most vigorous action of his own mind on the subject.
"One very important thing among the duties of the Sabbath is the cultivation of a right spirit with reference to it. We should 'count it a delight.' Isa. lviii, 13. Can that man be called a christian, who counts it an irksome season? Is he spiritually minded to whom it is an unwelcome interruption of his worldly business, who in the avariciousness of his heart says, 'When will the Sabbath be gone that we may set forth wheat?' Amos viii, 5. Surely not. His temper is anything but in accordance with the sacredness of the Sabbath season. His thoughts, his feelings, are a direct violation of that law which says, 'Remember the Sabbath-day to keep it holy.'
"To a real christian, however, the Sabbath is the most delightful season he enjoys on earth. It is something like a heaven below; for the things of God and Christ come then into direct contact with his holy soul. He is as eager for the approach of this holy season as the child is for his holiday. Instead of its being too long, it is too short. Such a spirit ought even to be cultivated. In no other way can the Sabbath become a means of grace to the soul. What will mere abstinence from labor do? It will only contribute to the renovation of the corporeal system; which it is true, is one design of the institution. But this is a small part. Shall we take care of the body and not of the soul! Yet the soul suffers unto death, if there be no care to cherish a right spirit with reference to the day which is 'the holy of the Lord.' Our very thoughts must be put under restraint, and the greatest care taken that nothing of a worldly nature intrude into the mind.
"This leads us to observe that our conversation should have no reference to worldly things, but should be upon such subjects as are spiritual and tend to the furtherance of the soul in the divine life. 'Not speaking thine own words.' Isa. lviii, 13. But alas! we shall enter the dwellings of some, and when the Sabbath approaches, we shall not know it by any difference that we can discover in their conversation. It is still upon subjects that have not the remotest connection with the glory of God. Follow them to the place of public worship, and up to the very threshold of the door their speech still savors of the world. Follow them through the whole day—the state of their crops, the currency of the country, the political aspect of things, banks, bonds, mortgages; these are the themes upon which they expatiate. These render them animated and even eloquent. 'Out of the abundance of the heart the mouth speaketh.' Reader, thinkest thou that such persons can say in truth, 'O how love I thy law?' That law says, 'Remember the Sabbath day to keep it holy.' Thinkest thou that the love of God reigns in their hearts! This is the love of God, that we keep his commandments.
"All visiting for pleasure is inconsistent with a right observance of the Sabbath. Express and plain is the word of God; 'Not finding thine own pleasure.' Isa. lviii, 13. Visiting the sick for the purpose of alleviating their sufferings, and rendering what help we can, either as regards their bodies or their souls, is not only allowable, but is a Sabbath duty. But this is liable to abuse. Many take the Sabbath to visit the sick, because they are not willing to take time on any other day. Others go because the rigid improvement of the day at home is irksome to them. They watch the occasion, and convert it as much as possible into a visit for their own pleasure, while they quiet their consciences by the reflection that they have been visiting the sick. Reader, be careful how you seek to evade the restraints of heaven's law. Every attempt on your part to convert the season of holy rest into a day of pleasure, evinces a heart that counts the commandments of God grievous. Remember, too, that while you visit others for your own pleasure, you may induce others to violate the Sabbath as well as yourself. You take them from their closet, their reading, their meditation.
"All traveling for business or pleasure, is also forbidden by the Sabbath law. Such traveling as may be necessary in order to promote the due sanctification of the day, of course is not included. Harnessing horses, and riding to our accustomed places of worship may be necessary to promote the sanctification of the Sabbath, and therefore no breach of it. It stands on the same level with the labor performed by the priests of the old economy in the temple, for which they were 'blameless.' Yet traveling one half the distance for pleasure, is a profanation of the day, inasmuch as the word of God says, 'not finding thine own pleasure.' For the same reason, and because 'there are six days in which men ought to work,' journeying for business on the Sabbath is a violation of it. Take the following case: Bro. A. is out on a journey. The Sabbath comes, and instead of putting up and resting until the sacred season is past, he keeps right forward just as he has done the other days of the week. True he professes to regret the necessity of traveling on this day, but pleads in excuse that he cannot afford to stop at a public house during the time. He is too poor. Pause then, and consider whether, under such circumstances, and actuated by such principles, you can class yourself with those who 'esteem the law of God better than thousands of gold and silver.'
"After what has been offered it seems almost needless to add, that Sabbath-keeping includes abstinence from labor. The divine law enjoins us to keep it holy.' The plain meaning of which is, that it is a day peculiarly sacred to the Lord. For the word 'holy,' when applied to things inanimate or to portions of time, denotes them to be set apart exclusively to religious purposes. Wherefore the law is express—'in it thou shalt not do any work.' But alas! what kind of commentary upon this law, is the conduct of many who call themselves by the name of our Lord Jesus Christ. Let us see. Neighbor B. has a large grass farm, and milks daily from thirty to fifty cows. The product of his dairy is cheese, of which he makes one or two a day during the proper season. The Sabbath comes and the cows must be milked. Well this is right and necessary for the prevention of distress. But then the milk must be subjected to the same operation as on other days, and the cheese made, because otherwise it would be lost. Lost!—well, suppose it should be, how much is it worth? Why five dollars more or less. And so he barters away the sanctity of the Sabbath for five dollars. Every instance of departure from God's law, we believe, will be found to originate in selfishness. But that manner of keeping the day which looks at our own worldly interest, rather than the honor of God, can in no way be called 'keeping it holy.' For if it be holy it is consecrated to God, not to ourselves.
It seems almost superfluous to say any thing about public worship, as an important part of Sabbath exercises. If it were necessary to their spiritual prosperity that the Jews should meet together in 'holy convocation,' [Lev. xxii, 3.] and be instructed in the testimonies concerning a Saviour to come, it cannot be less important for Christians to assemble and celebrate the fulfillment of those testimonies and the 'grace and truth which came by Jesus Christ.' Our Lord has ordained public worship to be a means of promoting the growth of his people in holiness; and if the Sabbath is a means to the same end, they ought both to go together, unless our situation render it impossible. If on the holy Sabbath we cannot say, 'How amiable are thy tabernacles, O Lord of hosts,' when can we? If on this holy day we cannot say, 'I had rather be a door keeper in the house of my God, than to dwell in the tents of wickedness,' when will this be the language of our hearts?
"We submit the subject to your consideration, as being one of incalculable importance. Reader what course will you take? God Almighty has separated one day in particular from all others, and pronounced it holy. Will you then say that all days are alike? Or will you assume to yourself the prerogative of setting apart whatever portion of time you choose in open disregard of that particular portion, which 'God blessed and sanctified,' saying it is the Sabbath of the Lord thy God; will you suffer your convenience or your selfishness to come into conflict with the claims of your Maker? Who is it that said, 'if any man will come after me let him deny108himself? Pause then before you suffer yourself to be lulled into indifference on this matter. A vain sophistry insinuates that it is a matter of minor importance a non-essential. But be not deceived. God has magnified its importance throughout his holy oracles. It is God the Lord that speaks, will you obey, or will you 'turn again to folly?'"
Letter from Bro. Waggoner.
By J. H. Waggoner
Bro. Smith:—I closed my lectures at North Adams, Hillsdale Co., last evening. I gave fifteen public lectures. Other meetings in the place, together with the prejudice against the present truth, seemed to prevent many from attending; but the attendance and interest were good. Many of the brethren and sisters from Hillsdale were present at most of the meetings, and were thereby greatly strengthened, especially those who did not at first attend meetings in the tent, and had not, therefore, heard our arguments in full. The members of the Wesleyan church generally attended most of the time.
The fourth lecture was on Spiritualism, and I had great liberty in presenting the truth on that subject. After I had spoken about three quarters of an hour, a Mr. Bausal, a noted medium living about four miles distant, who with an associate sat immediately before me on the front seat, commenced making passes, by which he threw an influence over almost every one in the house. It came over me like a shock of electricity, stopping my speech, and so confusing my mind that for the moment I entirely lost my subject. But the Lord was my helper, and I rebuked the enemy in the name of Jesus of Nazareth, by whose power I was set free. Nevertheless he continued his operations about thirty-five or forty minutes, during which time the Lord furnished a powerful testimony against the workers of iniquity, pointing out their character and destiny from the word. The next evening several more came, but their workings did not produce any apparent effect.
Never before had I seen the enemy appear so determined to destroy the testimony of the word, and never had I felt the power of God so immediately sustaining me in the vindication of the truth; and some who had before doubted in regard to these manifestations were convinced of their nature and tendency. So that, as the demons confessed Christ when he was on earth, so did they confirm his word on that occasion.
The next evening the brethren and sisters remained for prayer after the lecture, and in view of the perils by which we are surrounded, the following Sabbath was appointed a day of fasting and prayer by the Hillsdale church. We fear many did not realize its importance, and observe it as duty required, yet others found it good "to afflict their souls," and call upon God to spare his people.
A prayer and conference meeting was appointed on Sabbath, 18th inst., at 1 o'clock, in the Wesleyan Methodist house, where I was lecturing. Brethren and sisters from Moscow and Hillsdale were present. This was truly a season of rejoicing; the best social meeting, I think, that I ever attended. Several confessed the truth, and the time was spent in singing, speaking and praying, without any intermission or lack of interest, till nearly half past four.
As to the effect of these meetings in the community where they were held, I can say but little yet. Many who had heard but little at Hillsdale attended, and were confirmed in the faith. Many confessed that we have the truth, but time only will determine whether it will prove a savor of life unto life, or of death unto death.
The cause is prospering in Hillsdale County; the letter to the Laodiceans is acknowledged by all to be timely, and necessary to arouse us to a full sense of our lack of fitness to labor efficiently in the Lord's cause, or stand in the judgment. For myself, I can truly say, This world is dark and destitute of the means of enjoyment for me. My prayer is that I may be able to stand in my own place, and so obtain of Jesus the white raiment and enduring riches of the heavenly kingdom. I believe that the "times of refreshing" are near at hand, and the children of God must now be zealous and repent or lose their crowns. The thought is a fearful one; but "the faithful and true Witness" has spoken, and no one may contradict his word. I fully endorse what has been written in the Review on this subject. We must live so holy that the world will be reproved by our lives, or they will care but little for our profession. The Spirit and Testimony of Jesus in the churches will bring persecution. May we have faith to overcome, not only the world, but our own lukewarmness. J. H. W.