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Review and Herald, Vol. 25, No. 7.

Effects of Novel Reading

Review and Herald

Jan 10, 1865

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jan 10, 1865

Effects of Novel Reading.

A TRUE SKETCH.

On the romantic borders of a beautiful river, in one of our Northern States, there is situated an elegant mansion. The spot is lovely; as far as the eye can reach, it takes in bright meadows, dark green groves, tall masses of grey, and the crystal river, on whose tide rest alternate light and shade. Spacious grounds surround the dwelling, and, what is not usual in this country, it has a terraced garden. This is a hill, situated at the side of the house, presenting a mass of living verdure. You ascend gradually, step by step, each platform as it were, richly embroidered with brilliant flowers. From the top, you survey the glowing panorama spread out in rich array before you. The interior of the mansion is furnished with regal luxury, and adorned with valuable paintings and costly sculpture. In this retreat of elegance and retirement, lived Mr. and Mrs. M., their daughter, and a French governess. No expense or labor had been spared to make this daughter an accomplished woman; but not one thought was ever bestowed upon the immortal interests of her soul. At the age of sixteen, she was beautiful and intelligent, but utterly destitute of all religious principle. Enthusiastically fond of reading, she roamed her father's spacious library, and selected whatever books best pleased her. Of an imaginative turn, earnest and impassioned, hers was the very mind that required the strong, controlling hand of a matured judgment. Yet it was left to feed at will upon the poisoned fruits that lie scattered around. She naturally turned to the novels that stored the library shelves; and at sixteen was as much at home in the pages of Bulwer as she was in her French grammar. The ridiculous romances of Mrs. Radcliffe were laid aside with disgust, and Bulwer, James, and others, took their place. But she descended a step, many steps lower, and, supplied by the governess, eagerly devoured the very worst fictions of Eugene Sue, and George Sand. Next she was heard discussing and excusing the most heinous crimes of which human nature can be guilty. Her parents heard with horror her freely expressed sentiments, and wondered where she had inhaled such lax ideas. They never thought of looking into her library for the cause, or at the unprincipled French governess. The poison began to do its work; she could no longer live this tame life; she must have something more exciting more exhilarating. The resolution was formed; with a beating heart she collected her mother's jewels; took one long look at her indulgent parents; bade a silent farewell to the scenes of her happy childhood, and left the house forever. No warning voice implored her to return; no hand was stretched out to save. On, on she went, until she reached the far-off city. Its lights dazzled her, its noise confused her, but she never regretted the peaceful home she had so culpably deserted. Her plan was to go on the stage, and become a renowned actress, like the heroine of one of her French novels. But this was not so easily achieved as she imagined; and after a most unsuccessful attempt, she was compelled to act only in subordinate parts. She had lost home, happiness, and respectability, and had not gained that fame for which she had sacrificed so much.
But it would be too painful to follow her through all her wretched life, and tell how each succeeding year she grew more degraded and more miserable, until at length having run a fearful career of vice she sank into a dishonored and early grave. No mother's hand wiped the cold death-dew from her brow; no kind voice whispered hope and consolation. Alone, poor, degraded, utterly unrepentant, her guilty soul will appear before the judgment seat of Christ; we pause; for we dare not follow it further.
The sound of her name never echoed through the halls of her childhood. Her father, stern and silent, buried all memories of his guilty child deep within his heart; whilst the mother, wan, broken-hearted, hopeless, wept in secret those tears of bitter agony whose fountain was perpetually welling afresh.
It is "to point a moral" that we have opened these annals of the past; and we would have the young ponder well the lesson that this history teaches. There is a danger in novel reading; it vitiates the taste, enervates the understanding, and destroys all inclination for spiritual enjoyment. The soul that is bound in fetters of this habit, cannot rise to the contemplation of heavenly things. It has neither the inclination nor the power. We knew one, who, even with death in view, turned with loathing away from the only Book that could bring her peace and salvation, to feed greedily on the pages of a foolish romance. It matters not that some of the finest minds have given their powers to this style of writing; that bright gems of intellect flash along their pages. The danger is so much the greater; for the jewels scattered by Genius, blind even while they dazzle. "Some of the greatest evils of my life," said a remarkable woman, "I trace to the eager perusal of what are called 'well-written novels.'" I lived in a world of delusion. I had no power to separate the false from the real. My Bible lay covered with dust; I had no desire for its pages. Oh, then, if the young would reach a heavenly haven; if they would be guided unto "the still waters" of everlasting bliss, let them avoid the dangerous rock of novel reading, upon which so many souls have been shipwrecked and utterly lost.

The Cost of Serving Christ.

By Cuyler

ALL the most valuable things are dearly won. Scientific discoveries lie at the summit of a hill which no man reaches without hard climbing. A nation's liberty costs treasure, toil, and blood; it is paid in widows' tears and consecrated graves. What so precious as a soul's redemption? Yet by one price only could it be secured—the "blood of the LAMB without blemish or spot."
When Christ offered the rewards, and enforced the duty of discipleship, he put in the careful injunction to "count the cost." The man who would not bear a cross for him and follow him "is not worthy to be my disciple." Let me remind you, my friend, what you must reckon upon if you attain that pearl above price, a Christian character. Count the cost; what is it?
1. Count on a fearful stubbornness in your own heart. It is by nature at enmity with God. There is a rebel Richmond in every unconverted man, that nothing but God's grace can conquer. Paul had to give battle without quarter to the "old man" of sin unto the last; so must you. Every sin-insurrection must be met with vigilance and prayer.
2. There are many unwelcome truths in the word of God for you to swallow. The Bible is sent to save you; not to please you. It has no mercy on the sinner's sins; but it has unbounded mercy for a sinner's soul. When an ungodly man takes the vivid lamp of Bible-truths down into the dark vaults of a depraved heart, it makes terrible exposures. But the sooner they come the better. Sooner find out your sin by that light than by the lightning-flash of God's wrath at the judgment seat. God will not compromise with you. Count the cost of submission. He demands the whole heart; but he offers in return a whole Heaven.
3. If you expect to follow Christ, you must deny your selfishness, and take up every cross that Christ appoints. Count the cost! The simple, inexorable rule is, Give up nothing that is innocent and right; but give up every thing that is wrong. You now love to have your own way; you must consent gladly to let God have his way. You have favorite pleasures that are sinful; find a higher pleasure in abandoning them. Count the cost of loving God more than you love money. Count the cost of offending some of your friends. Christ is a better friend than they. Count the cost of quitting "profitable" sins. Count the cost of some sneers, of a great many hard knocks, and still more hard work. Count the cost of a noble, prayerful, unselfish, godly life. It will cost dearly; but, thank God, it pays!
When you get to be a Christian, you will find thatthe clearer and stronger you are, the happier will be your conscience. But the better you are, the more dearly you will pay for it. Study in your Bible what it cost Paul to become all he was. He gloried in every tribulation that burnished his piety, and brought honor to his Redeemer's name. The best part of a Christian's character is that which costs the heaviest price. Patience, for example, is a beautiful trait; but it is not oftenest worn by those who walk life's sunny side in silver slippers. It is the product of dark nights of adversity, and of many a cross-bearing up the mount of suffering. The "trial of your faith worketh patience." The bruised flower emits most fragrance. And the bruised Christian puts forth the sweetest odors of humility and heavenly-mindedness.
4. Let me offer you four brief encouragements. I drop them as diamonds in your pathway to the cross. Here they are: The service of Christ pays a magnificent percentage of usefulness. A working Christian never can be wretched. He gathers his sheaves as he goes.
Secondly, a man is always happy when he is right. He is happy in doing right—happy in feeling that he has done right, and happy in the approval of his Master's heavenly smile. Impenitent friend! you have never felt this!
Thirdly, God will sustain you, if you try to serve him. His grace is sufficient for you.
Finally, there is a Heaven at the end of every faithful Christian's journey.
Our knowledge of that life is small, The eye of faith is dim; But 'tis enough that Christ is there, And we shall be like him.
My friend, are you ready to follow Jesus? Count the cost. But I warn you tenderly that, if it costs much to be a Christian, it will cost infinitely more to live and die a sinner! Religion costs self-denial; sin costs self-destruction!
To be a temperate man costs self-restraint. To be a tippler costs a ruined purse, a ruined character, a ruined soul. The sensualist pays for going to perdition by living in a sty. The swearer must pay for his oaths; and the Sabbath-breaker for his guilty contempt of God's law.
To lead a life of impenitence costs a dying bed of remorse. Count the cost. To go up to the judgment-seat without Christ will cost you eternal death. Count the cost. Sit down, and make the honest reckoning. Put into one scale, life; into the other, death. Put into one scale, Heaven; into the other, hell! Weigh them well! Weigh for eternity! And, while you sit weighing anxiously, Christ whispers into your ear the thrilling question, "What shall it profit a man to gain the whole world, and lose his own soul? What shall a man give in exchange for his soul?"

Our Joy and Hope.

By D. H. Lamson

Our joys are real but yet unknown To other hearts unchanged by love, And hope still points us to the throne Fixed in the glorious arch above.
'Tis not on health our joys depend, Nor yet on wealth which some possess, Nor smile, nor frown of earthly friend That yields to us true happiness.
Ah, no! in sorrows, trials, grief, Or pain that racks this earthy frame All these must fail, nor bring relief To mind, or heart, or creature pain.
True joy we have in knowing this, That Jesus' love, and God's kind care, Will in that coming world of bliss, A glorious lasting home prepare.
Oh sin is not, and pain has past In that blest land for which we sigh, And Jesus' gentle hand at last, Wipes the sad tear-drop from each eye.
Our hope is in Thee, let it rest. Desire is to Thee: keep it there. O may we lean upon Thy breast And in Thy glory have a share. D. H. LAMSON.
Olivet, Mich.

The Restitution.

AND that hour is drawing near. The creature, who shared the blight of sin, shall also feel the blessings of redemption. And so in the world to come it is written, "There shall be no more curse." The former things shall have passed away. It shall be brought back to its first estate. Its glorious beauty shall be no more a fading flower. It shall smile in undying bloom. "Then shall the earth bring forth her increase." Its early fertility shall be restored. "The ploughman shall overtake the reaper, and the treader of grapes him that soweth seed." Amos ix. 13. Noxious weeds thorns and briers shall deface it no more. Its Eden beauty shall be restored. The animals shall live in peace, as at the first. Tempests shall no longer deform it. Earthquakes no more heave and rend its bosom. Violence shall no more be heard in thy land, wasting nor destruction within thy borders. Isa. lx. 18. The winds shall cease their raging, for "there shall be new heavens," i. e., a new arrangement of the atmosphere, by which the outburst of the tempest shall be needed no more. Every element of harm and opposition shall be removed. Every token of blight banished. "Joy and gladness shall be found therein, thanksgiving and the voice of melody. Instead of the thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree." Isa. lv. 13. "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing." Isa. xxxv, 5, 6. The foreshadowed work of Christ shall be gloriously realized, and all the evils that followed in the path of sin shall be banished forever. Then, "Behold I make all these things new." New in beauty and in harmony. New in perfect adaptation each to the other. And new, especially in this, that sin will be banished, and righteousness dwell in the world forever!
And this is the glorious sight, ever rising up and filling the vision of the Book of God. It was figured in the Jewish Sabbatic year. There was peace in all their borders. All men rested from their labors. The cattle rested. The land rested. Throughout the year there was neither sowing of seed for the reaping of grain. God had sent abundance through all their borders, and every man sat beneath his own vine and fig-tree. Everything told of peace and prosperity. Everything spoke of a nation fearing God, and blessed in his service. This was its design.
St. Peter calls it "the restitution of all things which God hath spoken, by the mouth of all his holy prophets since the world began." Acts, iii. 21. I pray you examine that text. What is restitution? Just bringing things back to their first estate. It is nothing else. Whatever was the state of all things at first, will be their state again. If it is not, there is no restitution. It must reach to man, and he will be restored. It must reach the inhabitants of the earth, and they will be restored. If all this is not done, there is no restitution. Holiness alone will not repay the ruins of the fall. Were every man a saint, that would not pluck the venom from the serpent's fang, nor restrain the tempest in its wrath, nor bid the earthquake cease, nor put back the hand of sickness, nor turn aside the power of death. The constitution of the material universe must be altered. It must be brought back to its first estate. And that is restitution.
And that is God's promise. It is not left to inference. It has been the burden of every prophet he has sent into the world. He has spoken it by all the prophets which have been since the world began. It is linked in with Christ's second coming. It is the glorious result of that coming.
As such, the Scriptures call it "the blessed hope." As such, it has ever been the pole-star to the Church. And toward it, the eye of the believer has turned, with trembling intensity of interest that nothing could arrest or subdue. Enoch, the seventh from Adam, beheld it. He caught its earliest beams as it rose bright and clear, above the storm-tossed ocean on which that Church was called to go forth. Jacob saw it on his dying bed, as he told of him, unto whom the gathering of his people should be. Moses saw it, and the prophets. The man of Uz beheld it beaming with resplendent light. His faith realized the view. In his flesh he saw his God, as he stood in the latter day on the earth. David touched his harp with rapturous exultation, as visions of his coming glory rose up before him. Isaiah calls up every image of grandeur, and pours forth his most entrancing strains, as he portrays the splendor of his reign.
Jeremiah tells us of his everlasting covenant. Ezekiel saw him tread the earth again. Daniel tells of the majesty of his throne, and beheld all nations serving and obeying him. Zechariah saw him come with all his saints, while Malachi exclaims; "Behold, he shall suddenly come to his temple!" Every prophet strikes his harp to the strain of this blessed, and adds his tribute to the glories of that day, that shall usher in "the restitution of all things!"
And well may it be termed the blessed hope. It is so in itself. It is so, in its results to the people of God, and to all the works of his hands. It is fearful only to the enemies of our Lord. It is distasteful only to those who have no clear realization of a saving interest in its blessings.

Suffering for Christ.

By Spurgeon

It is not pleasant to be pointed at in the streets, and have opprobrious names shouted after you by vulgar tongues; nor is it a small trial to be saluted in the workshop by opprobrious epithets, or to be looked upon as an idiot or a madman; and yet this is the lot of many of the people of God every day of the week. Many of those who are of the humbler classes have to endure constant and open reproach, and those who are rich have to put up with the cold shoulder, and neglect, and sneers, as soon as they become true disciples of Jesus Christ. There is more sting in this than some dream; and we have known strong men who could have borne the lash, brought down by jeers and sarcasm, even just as the wasp may more thoroughly irritate and vex the lion than if the noblest beast of prey should attack him.
Believers have also to suffer slander and falsehood. It is not expedient for me, doubtless, to glory, but I know a man who scarcely ever speaks a word which is not misrepresented, and hardly performs an action which is not misconstrued. The press at certain seasons, like a pack of hounds, will get upon his track, and worry him with the basest and most undeserved abuse. Both publicly and privately he is accustomed to be sneered at. The world whispers, "Ah! he pretends to be zealous for God, but he makes a fine thing of it!" Mark you, when the world shall learn what he does make of it, maybe it will have to eat its words. But I forbear; such is the portion of every servant ofGod who has to bear public testimony for the truth, Every motive but the right one will be imputed to him; his good will be spoken evil of; his zeal will be called imprudence—his courage, impertinence—his modesty, cowardice—his earnestness, rashness. It is impossible for the true believer in Christ, who is called to any eminent service, to do anything right. He had better at once learn to say with Luther, “The world hates me, and there is no love lost between us, for as much as it hates me, so heartily do I hate it.” He meant not the men in the world, for there never was a more loving heart than Luther’s; but he meant the fame, the opinion, the honor of the world, he trod beneath his feet. If in your measure, you bear undeserved rebuke for Christ’s sake, comfort yourselves with these words, “If we suffer, we shall also reign with him; if we deny him, he will also deny us.”—Spurgeon.

Strangling in the Inquisition.

By Gavazzi

It was a torture which lasted thirty minutes. On one side stood the inquisitors; on the other was the executioner. Above the poor victim was suspended, at a considerable hight, a tunnel filled with water. He was then bound upon a table on his back. A linen cloth was then drawn tightly over his face. He could breathe; but now the water commences falling drop by drop!—the perspiration starts from the face—the cloth becomes damp—the small hole through which he breathes closes—suffocation commences! Then comes the question of the inquisitor, "Are you guilty?" He struggles for breath to speak, and faintly answers, "No!" Drop by drop falls the water for ten minutes; then comes another question from the inquisitor, "Are you guilty?" With great difficulty he answers, "No!" Ten minutes more, and the question is repeated, and answered in the same manner. At the expiration of the next ten minutes comes the last question, "Are you guilty?" when, with a last effort, he barely whispers, "No!" and in another instant he is no more—he is dead!
Was this the church of Christ? How could we call those inquisitors the priests of Christ? They were not the priests of Christ, but the priests of the Devil.—They were murderers and assassins!—Gavazzi.

Violation of Vows.

The readiness with which the covenant vows are violated, whatever may be their character is absolutely astonishing. The baptismal vow, the vow of class connection and church fellowship, the vows extorted by sickness and trial, or evoked by gratitude, all are alike heedlessly passed by, like the breath that uttered them, as a thing of naught! But is there error here? Does God regard our vows as such trifling things? Do we, when we make them, consider them of so little consequence? Nay, the earnestness of soul feeling is in them; alas! that it should ever drivel away to such perilous results.
"Vow and pay unto the Lord your God" is the direction of Scripture. It is solemn trifling with one's self, thus to forget his vows. Setting aside all spiritual considerations, its mental consequence is disastrous in the extreme. He who habitually violates his vows to God, so loses his self-respect and confidence in the power of his own resolutions, that subsequent promises will be made with so much doubtfulness as not to be half sincere. Besides, he who can habitually lie to God, will most certainly be at least sometimes careless of the truth with reference to his fellow-men. It is sowing seed that will produce an abundant harvest, but it will be a gleaning of remorseful sighs. "Offer unto God thanksgiving, and pay thy vows unto the Most High."

The Reward of Scoff-Bearers.

By D. H. Lamson

It has ever been the duty of God's prophets and teachers, to cry out against the sins of the people in high and low places; and one can scarcely help comparing the prevailing character of the past with the present, since our great Teacher has said, "As it was in the days of Noe, so also shall the coming of the Son of man be." We are not told what the expressions of the people were in regard to the building of the ark, but it is evident from the record, that they disbelieved the words of the great builder, and treated him with derision.
So with Elijah the prophet. When he prophesied evil to Ahab, he had to hide himself for fear of him, although he had told the truth. But Ahab in his extremity was at last compelled to call upon him whom he condemned to death. But his pride was not yet sufficiently humbled; for he directly charged the cause of all the trouble to Elijah, who replied boldly by putting the blame where it belonged, namely, upon the king and his father's house in forsaking the commandments of the Lord; and the truth of his words was clearly shown by the acceptation of his sacrifice and the destruction of the prophets of Baal. He was nevertheless again pursued and his life hunted by the cruelty of a Jezebel and others, till the Lord took him to Heaven in a chariot of fire.
How often is it the case, and yet how strange, that those upon whom are conferred the greatest favors, become the worst enemies of the Giver. In this way does the world hate the Saviour, who died for them.
But the mantle of Elijah fell upon Elisha, and a double portion of his spirit; yet he had scarcely returned to Bethel, before even children came out, and mocking him said, Go up thou bald head, so soon did they wish to send him after Elijah, almost the only one who could lead them into truth and through whom they could obtain the blessing of God, but they paid dearly for this wickedness, meeting a horrible death.
It was a very great disappointment with which the people of God met not many years in the past, in not realizing their hope of translation from the trials and sorrows of earth to the everlasting joy and bliss of Heaven; and although not a believer at that time, it is very easy to conjecture, in a measure at least, what must have been their feelings at so sudden and severe a trial. And then to bear the taunts and jeers, scoffs and revilings of ungodly sinners, and also those professing godliness, must have been harrowing indeed to the already lacerated heart.
O soldiers, worn and tried, burdened, but still sustained by the mighty hand of God, your trials and disappointments, your tears and sighings, are all recorded in the holy temple. You shall yet reap everlasting joy, and dwell in the paradise of God. And the gibes and sneers, frowns and derisive jests, shall be lost with their authors in eternal oblivion, when we shall have "gone up" through the portals of the city of God to bask in the smiles of his face, and live in his favor forever.
D. H. LAMSON.
Olivet, Mich.
P. S. The above thoughts were called out by hearing the stereotyped expression about "going up," which hangs so universally on the lips of the latter-day scoffers of our land. D. H. L.

Is the Sabbath a Small Matter?

By E. B. Saunders

How frequently we hear from nominal professors that the particular day is a small matter; that if our hearts are only right, God will not call us to an account for the day we keep. And men who think themselves called to stand between the living and the dead, tell us that we "tithe mint and rue, and neglect the weightier matters of the law," if we urge the necessity of keeping the seventh day. When pressed a little for argument they will fall back upon their acceptance with God, saying, "The Lord has owned and blessed me, and I feel at peace with him, and if he wished me to keep Saturday he would not bless me in keeping Sunday."
It is hard work and very discouraging to get the truth into the minds of such, and much harder to overcome their stubborn wills. I have heard of the drunkard being so steeped in strong drink, that upon a post mortem examination, even in their brain was found the scent of liquor. So it is with those who drink of the wine of Babylon; it pervades their entire being. While they are in this state they are about as insensible to the Spirit of God as those who are stupefied with strong drink. They draw nigh unto God with their lips, but their hearts are far from him. What? a small matter to disobey God? to change his holy law by which he rules Heaven and earth? A small thing to despise that law, to honor which, Jesus gave his life? Our God is particular, noticing small things, even numbering the hairs of our heads; and not so small a thing as a sparrow falls to the ground without his notice. Yet divines tell us he is not very particular to have men regard his holy day, virtually saying that some sins are so small that God will not be particular about them. Doubtless to such it may seem a small thing in Adam to eat of the forbidden fruit, yet it brought the curse of Heaven upon our race. Nadab and Abihu committed a small act, merely using common fire which God had not commanded, yet they miserably perished. The hearts of such persons are not right; for they are not willing to obey God in all things; yet they will persist in thinking themselves specially honored with the Holy Spirit. Their inconsistency is also seen in the fact that while they think God is not very particular whether we keep the day he has ordained or not, yet the day of man's appointment must be sacredly kept. It is like tithing mint and rue to keep the Sabbath, but a most heinous sin to break the Sunday. The words of our Lord will apply to such, "In vain do they worship me, teaching for doctrines the commandments of men."
E. B. SAUNDERS.
Penfield, N. Y.

Servants of God, Awake.

FATHER! what means this sleep Of those thou biddest reap? What means their idling in thy vineyard, Lord? What means their trifling with thy holy word, While Heaven and hell are moved? Would Christians but awake, And all their armor take, And raise the standard of our God on high, One might a thousand enemies defy, And two a host, through the Beloved.
O people, blessed of God, Come spread his name abroad— Glad tidings that the Lamb of God was slain; To conquer Death and Hell he lives again, In glorious power arrayed. He lives, and will appear Descending in the air, And we who love his name, shall then receive Such blessings as alone our God can give, Whose words creation made.
O foolish virgins, ye Who always idle be Amid the glorious blaze of gospel day, Neglect to work, or watch, to strive, or pray, And naught for Jesus do. Ye foolish virgins, poor, When God shall shut the door, Will turn in vain to those whose lamps are bright, And waiting, ask them for a little light— Too late, too late for you!
O God, wake us from sleep, No longer silence keep; Our cankered riches take to spread thy name, In heathen lands the saving truth proclaim That Jesus died for all mankind. Take our reproach away, “Ye are idle all the day.” And let us now our money, talents, time, Devote to send thy word to every clime, Nor leave for sin one mite behind.
Bid us awake, O God! To spread thy truth abroad, Till every jewel rise to seek thy face, Accept thy precepts and redeeming grace; Till from the curse all saints are free, And Satan chained on earth A thousand years of dearth, Till Christ returns again on earth to reign, Conqueror of Death and Hell, the Lamb once slain, Who lives, and shall, to all eternity.

Seizing the Opportunity

The Spaniards have a proverb:—"The stone fit for a wall will not lie on the road." Prepare yourself for something better, and something better will come. The great art of success is to be able to seize the opportunity offered. Cheerful, patient perseverance in your lawful calling, will best help you to do this.—"He that hath, to him shall be given, and he shall have abundance."

Keep Your Appointments

When you make an appointment, you contract an obligation—a debt; therefore, be not a minute late. Why should you wantonly squander the time of another by keeping him waiting? Would you like to be so treated?

Pride in Humility

Never get proud of your humility.

Evening Prayer.

I COME to Thee, to night, In my lone closet where no eyes can see, And dare to crave an interview with Thee, Father of love and light.
Softly the moonbeams shine On the still branches of the shadow trees, While all sweet sounds borne on the evening breeze, Steal through the slumbering vine.
Thou gav'st the calm repose That rests on all—the air, the birds, the flowers, The human spirit in its weary hour, Now at the bright day's close.
With them my soul would bend In humble reverence at Thy holy throne, Trusting the merits of the Son alone, Thy scepter to extend.
If I this day have striven With thy blest Spirit, or have bowed the knee To aught of earth, in weak idolatry, I pray to be forgiven.
If in my heart has been An unforgiving thought, or word, or look, Though deep the malice which I scarce could brook, Wash me from the dark sin.
If I have turned away From grief or suffering which I might relieve, Careless the cup of water e'en to give, Forgive me, Lord, I pray.
And teach me how to feel My sinful wanderings with a deeper smart, And more of mercy and of grace impart, My sinfulness to heal.
Father! my soul would be Pure as the drops of eve's unsullied dew; And as the stars whose nightly course is true, So would I be to Thee.
Not for myself alone, Would I these blessings of Thy love implore, But for each penitent the wide world o'er, Whom Thou hast called Thine own.
And for my heart's best friends, Whose steadfast kindness o'er my painful years Has watched to soothe afflictions, grief and tears, My warmest prayer ascends.
Should o'er their path decline The light of gladness, or of hope or health, Be Thou their solace, thou their joy and wealth, As they have long been mine.
And now, O Father, take The heart that's cast with humble faith on Thee, And cleanse its depths from each impurity, For my Redeemer's sake.

Facts Which Should be Known.

By Editor

In the Voice of the West, the review of "Both Sides," by Eld. Preble, is being published. As the articles began to appear, we saw that matters were being set forth in a very wrong light, and addressed a short note to Eld. Himes correcting some misrepresentations. This was published. Other things immediately appeared no less demanding correction. We accordingly addressed another note to Eld. H. for publication, designing to trouble him no more in the matter, if he would let his readers know where "Both Sides" could be obtained, that they might if they wished, examine it for themselves. With that work in the hands of the reader, we are willing to leave it with him to correct all the misstatements or misrepresentations that Eld. P., may make.
As several weeks elapsed, and this latter note did not appear in the Voice, we wrote again to Eld. H. stating that we were not particular about the publication of our second letter, but as Eld. P. was continually calling upon his readers to "see Both Sides," and as we heartily joined in the request, we would like to have him simply give notice that "Both Sides on the Sabbath question could be had by addressing Eld. James White, Battle Creek, Mich. Price 20c. postage 4c." To this note we have received the following particularly curt reply:
"Eld. Smith: Yours of the 5th is at hand. I thought that 'justice' required me to publish your first letter. I do not think it requires me to publish your second letter, or to advertise for you. I am respectfully yours. J. V. HIMES, by W. L. R."
The reader is requested to weigh well these facts. Eld. H. is publishing a review of Both Sides in his paper. But he has never given his readers an intimation of where "Both Sides" could be obtained, should they desire to examine it for themselves. And in answer to a direct request from us, that he would give such notice, he refuses to publish it. Addressing us, he says "I do not think it [justice] requires me . . . to advertise for you." How is this? Why does he call it advertising for us? Both Sides contains Eld. P.'s articles on the Sabbath question entire. We claim, and every candid person will admit, that in circulating that work, we are circulating their side of the question, just as much as ours. Why then does Eld. H. call it advertising for us? Is he afraid to have their side of the question appear, when ours is presented in connection? We can assure them that we are willing to circulate their side of the question, if ours can appear in connection.
Then, again, he is giving to his readers a review of Both Sides. Is he fearful that Eld. P. will not be able to meet its arguments, that he is unwilling to have his readers see it? Were we reviewing a work, if we designed to do by it any sort of justice, we should not hesitate to let the reader know where he could obtain the work, nor should we object to his comparing it with the review.
Eld. P. claims that our review of his articles as published in Both Sides, contains several hundred misrepresentations; misrepresentations of himself, Webster, Greenfield, Paul, &c. But his articles are given entire in connection with our review, and cannot the reader see these misrepresentations and perversions, if they exist? Then why not let them see it, that their just indignation may fall upon our guilty head? If their position be correct, in no way could they advance their cause so much. Why then, all this fear? Why these efforts to keep Both Sides away from the people. By doing this they virtually say, either that they consider the people universal blockheads, or that there is no truth in their assertion that the question is not fairly represented in that book.
From the circumstances in the case, we feel warranted in saying that they dare not let both sides appear. They know that their strength lies in suppressing our side of the question, and keeping the people in darkness concerning it. In darkness they put their trust, not in the light. But do they think they can navigate a position which is supported by darkness, safely through this age of inquiry and investigation? As Owen Lovejoy once said in Congress in regard to slavery, "They might as well try to navigate an iceberg through the torrid zone."
All we want is, that both sides of the Sabbath question should be set fairly and fully before the people. The Sabbath is not only a truth in itself, but it is a prophetic truth; and it is just as certain that the subject will be agitated, and the light spread on this question in those days, as it is that mighty kingdoms have arisen and fallen as the prophets have declared.
We have confidence in our position. Men may put forth their futile efforts to arrest the truth; but in the great God who is the author of the Sabbath, and in Jesus Christ who is its Lord—Lord both of the Sabbath and of us, put we our trust.
Continue reading: The Use of the Law