Review and Herald, Vol. 23, No. 18. (3/29/1864)

Review and Herald

Mar 29, 1864

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Mar 29, 1864

BOTH SIDES OF THE SABBATH QUESTION.

By Uriah Smith

Review of T. M. Preble.

A NUMBER of articles have lately appeared in the World's Crisis, from the pen of T. M. Preble, under the title of "The seventh-day Sabbath—The Law. The Old 'Dead Schoolmaster!' The Living Jesus." It is well known that Eld. Preble first called the attention of Adventists to the Sabbath, by some essays in its favor, in 1845; and though he soon gave it up, others commenced its advocacy, and the work has moved steadily on until fourteen or fifteen thousand Seventh-day Adventists are now, in obedience to the command of the Lord by the prophet, Isa. lviii, 13, calling "the Sabbath a delight, the holy of the Lord, and honorable." It will interest such to learn by what means Eld. P. came to consider it a yoke of bondage which he was not able to bear. The subject is confessedly one of importance. The Sabbath is introduced to us on the opening page of revelation. It bears a prominent place in all the instructions which God has given his people in any age or dispensation, touching their duties to himself. It is an institution that he has ever claimed as peculiarly his own, committing it to man only as a heavenly keepsake, and a memorial of his great and glorious name. He is jealous of his praise and glory, and has declared that his honor is involved in the keeping of his Sabbath. Thus says the prophet: "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day,

and call the Sabbath a delight, the holy of the Lord, honorable, and shall honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words, then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it." Isa. lviii, 13, 14. Aside from the gracious promise contained in this scripture for the faithful Sabbath-keeper, we learn that to refrain from our own ways, finding our own pleasure, or speaking our own words, on the Sabbath, was, anciently, at least, to honor the Most High. We should beware, therefore, how we hastily decide against this institution, lest haply we be found to fight against God; for no amount of honor bestowed upon the Son, no amount of professed reverence for the living Jesus, will compensate for the least dishonor offered to the great Jehovah, inasmuch as our Saviour has expressly declared that he and his Father are one.

We propose, therefore, to carefully and candidly consider Eld. Preble's present position; and in doing this, we shall let him speak for himself, giving his entire article, simply dividing it into such portions as are convenient for reply. He enters upon his subject as follows:

"MY EXPERIENCE. TO THE SAINTS SCATTERED ABROAD, GREETING:—MY BRETHREN: I have once been an observer of the seventh-day Sabbath." This was from about the middle of the year 1844, to the middle of 1847; when, becoming convinced that I was wrong, I gave it up, and returned to the observance of the 'first-day' again.

"As I wrote and published some upon this subject, and a few of the 'tracts' are yet in being, Sabbatarians are making what use they can of them to advance their cause. Wishing to atone in part, or as far as I am able, for the evils I may have done in publishing so far as I did this error; and especially as many have solicited my reasons for the change of my views, and what scriptural grounds I have for my present position; I deem it my duty to publish still more; but now on the right side of the question."

"Where it is deemed good policy, I learn that some are trying to make all the capital out of my old tract on the seventh-day Sabbath they can, and sometimes appear to place about as much confidence in reading it to their hearers, to establish the doctrine of Sabbatarians, as they do in reading from the Bible; and say that I am now a 'backslider,' and 'going to perdition,' because of my return to the observance of the 'first day!'"

"As I have several letters now on hand, soliciting my views on the Sabbath question, which I have been unable to answer of late, in consequence of sickness in my family, and other cares and labors: I deem it my duty to prepare an article for the paper, and if the Crisis will have the goodness to speak for me on this vexing or 'bewitching' question, I hope it will prove to be a satisfactory answer to my friends; and others, who are interested in this subject, be benefited by it, in these last days of temptation and trial. Amen."

REPLY.—The interest of others whose attention has been called to this subject, has not proved so transient as Eld. P.'s, but on the other hand has deepened with their increasing experience and further light. The 'evil,' if such it be, is increasing. The prospect before the Sabbath cause was never more encouraging, nor the halo of light that encompasses the subject more bright and glorious. The ball has been set in motion; and it bids fair to be even like the barley leaf that tumbled into the camp of the Midianites, laying prostrate their tents and leading on to perfect victory. To

arrest this work will require more than his present effort. He will need to send forth publications which can cope with such works as the History of the Sabbath by J. N. Andrews, which not only has not been answered, but remains to be even attacked. We would not however counsel him to any such effort; for we sincerely regard him as laboring under a deception, and pursuing a course, in which if he continues, he will suffer loss in the day that cometh, which shall try every man's work of what sort it is. He cannot plead like many who are now keeping the first-day, that he has never had the light on the subject, although it may be proper to add that the light that had come forth upon this question at the time he bade farewell to God's great memorial, was not a tithe of what it is now. Still it is not without something of marvel that we behold a man turning away from a position on which the light gleamed however faintly, to one which could boast of nothing but total darkness.

He speaks of this 'bewitching' question. If by this he would imply that people are ever bewitched into the keeping of the seventh instead of the first-day, we would suggest that he has applied the term to the wrong side of the question. Neither revelation nor experience furnish an instance of a person's being bewitched into a practice that calls for increased sacrifice, self-denial, and separation from the world, which are more or less involved in the keeping of the Sabbath, while we do have instances of just the reverse. Paul reproved his Galatian converts for being bewitched that they should not obey the truth. The witchery always operates in behalf of a lower standard and an easier position; hence it would not be strange if Sunday, complacently arraying itself in the robe of popular favor, and popular practice, and pointing to a broad and easy way in which the multitude travel, should beguile the ease-loving and unstable. May God save his people from being dazzled with the tinsel and glitter of the false and the counterfeit.

But our friend has a confession to make to which we will now listen:

Preble.—"MY CONFESSION.—Here let me now confess, that if there is any one day mentioned in the Scriptures which is now more 'holy' than another, made so by the express or direct command of Almighty God, then the 'seventh day' is the one. And as I have often said, within the last fifteen years, to those who have questioned me on this subject, that if they would point out one single text to me in the New Testament that will show that the seventh day is now more 'holy' than another, and that it thus proves that Christians should observe it as 'holy' time, then I will observe with them the next seventh day; and will preach and practice after that, the observance of the 'seventh-day Sabbath,' as in former years. But not a man of them has yet, neither can they show this. Many, both in public and in private, have been silenced in this way, and have never opened their mouth to me on the seventh-day Sabbath question, after this statement. This statement stands good against me yet, and if any Sabbatarians wish me to observe with them again the seventh day, let them just comply with the above request, and they will find me true to my word. This puts the laboring oar into their hands. Let them use it if they can."

REPLY.—In the above, Eld. P. has indeed 'witnessed a good confession,' in the admission that if any one day is now more holy than another, 'the seventh day is the one.' No day can be holy except made so by the command of Almighty God; hence if the seventh

day is not now holy, there is no holy time in this dispensation. Let the reader set this down as Waymark No. 1. We shall have more or less occasion to refer to it as we proceed. The remainder of the paragraph is occupied with the stale and incessant clamor for testimony from the New Testament that the seventh day is now holy, or for a repetition of God's command for its observance.

He adroitly endeavors to put the laboring oar into our hands. We beg leave, however, to decline said oar, and think we can show him that it is still in his charge. Prove to him, he says, that the seventh day is now holy, and he will observe it; to which we might respond, Prove to us that it is not holy, and we will immediately cease its observance. The commandment must be repeated in the New Testament before he can believe it to be binding. But we would ask him to give a moment's serious thought to this one question. Why should the commandment be repeated in the New Testament, or why should we expect it? We know that the seventh day was once to be regarded as holy time by the express command of God; we know that its observance was once binding. Now it must be apparent to all that there is no need of reasserting its holiness, or repeating the law for its observance, unless it can be shown to have been abolished. But if he asserts that it has been abolished, then we say, Let him prove it; for here we deny and he affirms. It is an established principle, and all logicians will sustain it, that all the presumption lies "in favor of the old opinion and established usage;" and any institution which is known to have been once firmly established, is presumed to be still in existence, unless it can be shown why and when it was to cease, or did cease, to exist. Again we say, if he would have us turn with him from the seventh day to the first day, let him show (and no man is better able to show) where the former has been done away. But when he has done this, the work is only half accomplished; for a law yet remains to be found enforcing the new institution. Thus a double burden of proof is found resting upon his shoulders; let him dispose of it if he can. When he will prove what we have shown to be incumbent on him to prove, we will join him in his present position, and again observe the first-day Sabbath as in former years. His objection goes upon the ground that all our duty is enjoined in the New Testament, which we will set down as Fallacy No. 1, and shall consider it in another place.

Preble.—"WE SHOULD BE NEW TESTAMENT CHRISTIANS. For any one to start a subject founded upon the Old Testament Scriptures, and then try to make the New Testament conform to it, instead of taking their starting-point in the New, and then see that the Old is made to harmonize with this, that is putting a 'yoke' upon their own 'necks,' and upon the necks of others who are made to believe them, 'which neither our fathers nor we were able to bear.' And as the apostle says to the Corinthians:

"But their minds were blinded; for until this day remaineth the same veil untaken away in the reading of the old testament; which veil is done away in Christ. But even unto this day, when Moses is read, the veil is upon their hearts. Nevertheless, when it shall turn to the Lord, the veil shall be taken away." 2 Cor. iii, 14–16.

"And I will repeat that at 'this day,' many 'minds are blinded,' because 'the same veil' remains 'untaken away in the reading of the Old Testament; and it is a great pity that men will not turn their 'hearts' to the Lord Jesus; then 'the veil shall be taken away,' and thus be no longer 'upon their hearts.' But if men are determined to go it 'BLIND,' the 'ditch' must take them up."

REPLY.—With the statement that we should be New Testament Christians, we heartily sympathize. "The faith of Jesus" is by no means a small item of our belief. But do we fall from grace, or come under the curse, because we connect therewith that great rule of moral rectitude, the commandments of God? "The commandments of God and the faith of Jesus," this same New Testament holds up together as the characteristics of the true people of God, just before the coming of Christ. Rev. xiv, 12. But must we, to be New Testament Christians, reject the Old Testament? If the New Testament is a complete standard in itself, and the Old is only something which is to be "made to harmonize" with it, we might just as well cast it one side at once. But so far is this from being the

case that we will lay down the proposition that there is not a single new principle of morality introduced in the New Testament, not one. They are all found in the Old, and from that are quoted into the New. Christ and his apostles appealed to the Old as their authority. By it they enforced the claims of their mission. By it they established the truths of the gospel. The Old Testament is the very foundation of the New. Without it the New never could have had an existence. Separate the New from the Old, and the New dies, as surely as a branch when detached from its parent stock. With every New-Testament writer, an appeal to the Old is an end of all controversy. Far be it from us to esteem or treat it any less lightly. It is a part of God's infallible revelation of his will to man. It is the testimony of holy men of God who spake as they were moved by the Holy Ghost. The words of the Lord in the Old as well as the New Testament, are pure words, and from Genesis to Revelation they are dear and precious unto us.

In regard to the veil that Paul told the Corinthians was upon the hearts of the children of Israel, 2 Cor. iii, the testimony had reference to the ministration of the law, not to any moral principle whatever. Here he falls into Fallacy No. 2. The law, and the ministration of the law, are two things. There is no sane man living that we know of, except the Jews, who believes that the former ministration is still in force. We have turned our hearts unto the Lord Jesus, and we behold him enjoining obedience to all his Father's commandments, declaring that not one jot or tittle should pass from the law till all (not all the law, but all things, Greek,) should be fulfilled. We find him throughout his whole ministry laboring to vindicate the Sabbath from Pharisaic abuse, defining what was lawful, or according to the Sabbath law, to be done on that day. We find him commanding it to the peculiar affection of his disciples by styling himself the Lord. If we love the Lord of the Sabbath, we should also love his Sabbath. And finally, we behold him dying upon the cross, for our transgressions of the law, and not for ours only, but for those also under the former dispensation. Man had sinned; but the law that he had violated could not be set aside. He, or a substitute, must die. God could give up his only son to death, but he could not violate the integrity of his government, by abrogating or relaxing in the least degree, the claims of his holy law. And to him who reads revelation aright, no scene could more impressively set forth the immutability and perpetuity of the law of God, than the darkened heavens, the trembling earth, and the expiring agonies of the Lord Jesus, on the day of his crucifixion. "It is a pity that men" should take such derogatory views of our Saviour and his mission, as to suppose that he came down to do the unnecessary, yea, blasphemous, work of dying to abolish his Father's law.

Preble.—"DIFFERENCE OF DAYS. I think it will be safe for us to take our position with the apostle Paul, as found in Rom. xiv, 5, 6."

"One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it."

"If any one believes otherwise, let him be 'fully persuaded in his own mind;' and I, for myself, intend to be fully persuaded, or assured, as the margin reads, in my own mind; so, if any one thinks he ought to observe the seventh day for the Sabbath, I do not wish to have contention with him about it; for if he can regard the day 'unto the Lord,' let him do so; but as for myself, I do not now so regard it. I carried that 'yoke' as long as I think I could regard the day 'unto the Lord.' If others wish to esteem the seventh day above another, let them try it until they are satisfied, as I have been. I now regard the 'first day' 'unto the Lord'"

REPLY.—This is plain; that is, there is no mistaking the position of the writer. It is that the observance of one day above another is a matter of complete indifference. It is no matter if we do, and it is no matter if we don't. This comports well with his previous argument that there is no holy time in this dispensation, and we will set it down as Waymark No. 2.

Before dismissing this point, however, we will just remark that it is fortunate for Eld. P. that he was not among the Israelites when they came out of Egypt.

They were told to go out and gather manna every day. Ex. xvi, 4. Every day, Eld. P. would have reasoned, means of course every day; and hence we should have seen him with the disobedient ones, out of his tent upon the Sabbath day, searching for the manna. Would he have retired abashed and confounded before the withering rebuke of the Lord, "How long refuse ye to keep my commandments and my laws? See, for that the Lord hath given you the Sabbath."

Here, then, we have the expression "every day," and still the Sabbath is excepted, that expression referring only to the working days. Just so in Rom. xiv; for the apostle is there speaking of a class of days with which the Sabbath is in no wise connected. The chapter opens thus: "Him that is weak in the faith receive ye." What faith? The faith of the gospel which Paul was laboring to establish; the change from the meats, drinks, carnal ordinances, and feast days of the Jewish ritual to the spiritual worship of the Lord Jesus.

That system had its distinctions of meats and drinks and its yearly sabbaths. It was connected together as a whole; and when the apostle, in remarking upon that system, speaks of days, he means the days connected therewith, and those only. So he says in verse 2, "For one believeth that he may eat all things; another who is weak eateth herbs." And so also in reference to the same system, "one man esteemeth one day above another; another esteemeth every day alike." And the observance of these things was a matter of indifference so long as they did not seek justification through them, and thus be led to reject the sacrifice of the Saviour.

But did God ever utter anything with his own voice concerning meats and drinks, in like manner as he spoke the Sabbath? Never. Did he write anything about them on the tables of stone where he engraved the commandment for the observance of his rest-day? Not a word. The Sabbath belongs to entirely another system, to which the 14th chapter of Romans makes no sort of reference whatever. U. S.

To the Lonely Ones.

By S. Elmer

Ye who are pressed with many a care, Who pass through trials sore, Behold, the time is drawing near, When you shall weep no more.

Look forward to that world of bliss, There is no sorrow there; Music in notes so soft and clear, Floats on the balmy air.

And as we join that happy throng, 'Tis this our theme shall be, Worthy the Lamb, the bleeding Lamb, Who died to set us free.

I long to be from sin set free, And count my sufferings o'er; To learn the song that angels sing, On the eternal shore.

I'm weary here, and many a tear Along my path is strewn; But oh! the joys there are above, Around the radiant throne.

Oh fly, ye lingering moments, fly, And bring a full release; Hasten the time when all shall bow Unto the Prince of peace. S. ELMER.

One Faith.

By Rufus Baker

THAT there is but one faith recognized in the Bible is evident from the following scripture: "One Lord, one faith, one baptism." Eph. iv, 5. The apostle Paul gives additional light on this subject in 1 Cor. xiii. In verse 2 he says, "Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord." This epistle is addressed to all of God's people in every place. Verse 7 embraces those who will be waiting for the coming of the Lord Jesus. To all such the apostle says, "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment."

To this end our Lord in his prayer to his Father said while praying for his apostles, "Neither pray I for these alone, but for them also which shall believe on me through their word, that they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in me, that the world may believe that thou hast sent me." John xvii, 21, 22. This prayer of our Lord was made not only for the apostles, but for such also as should believe on him through their word. If we have believed on Jesus through the words of the apostles, this prayer is designed for us as well as all in past time who have embraced the Saviour through their teachings. Jesus prayed that they might be one, that is, that they all should have one mutual interest, and be of one faith, that they might thereby be co-workers together to advance the cause of Christ. The reason that Jesus assigned for this oneness was that the world might believe that the Father had sent him.

There are among the sectarian churches of the present day a plurality of faiths. The result of this is to destroy the beauty and harmony of the word of God, and make men infidel in regard to the Bible. But let the church teach the pure principles of truth as they are taught in the Scriptures; let them show to the

world that there is that oneness among them that God's word teaches there should be, and they will present the evidences of Christianity which the world cannot successfully gainsay nor resist.

Some may think it drawing the line too straight to bring Christians all together and unite them in one common faith. They reason as follows: Men are so differently constituted that they cannot all think alike and act alike; that God has so arranged things that each can embrace that form of doctrine most congenial to their mind, and if honest in their belief, it is all that God requires. The word of God is to the contrary, notwithstanding. How was it in the days of the apostles? "And the number of them that believed was of one heart, and of one soul." Acts iv, 32. The term heart here is doubtless used to represent the mind. Again, "And the word of God increased, and the number of the disciples multiplied in Jerusalem greatly, and a great company of the priests were obedient to the faith." Acts vi, 7. See also Rom. i, 5. As there is but one faith, that must be the faith that was obeyed. We see from this that the faith was something to be obeyed. It was also to be kept.

The apostle Paul, after giving his dying charge to Timothy, said, "I am now ready to be offered, and the time of my departure is at hand; I have fought a good fight, I have finished my course, I have kept the faith." 2 Tim. iv, 6, 7. That the faith was kept and obeyed in the days of the apostles has been clearly shown, and that it will be kept in the last days is evident from Rev. xiv, 12. "Here are they that keep the commandments of God and the faith of Jesus." The chronology of this prophecy may be located by being the last of the three messages of Rev. xiv, the next important event after which will be the Son of man seated on the white cloud, coming to gather the harvest of the earth. This we think shows that there will be a company keeping the faith in the last days.

In conclusion let me say, dear reader, that we are living in a solemn time. The history of this world is fast winding up. We are now receiving the last message of mercy which this world will ever have. Jesus still officiates in the heavenly sanctuary. The sweet voice of mercy still continues to sound in our ears. The third angel is leading out a people, and uniting them on the great truths of God's word, and before this message closes the prayer of our Saviour will be answered, when he prayed that his disciples might be one, even as he and his Father are one.

RUFUS BAKER.

Mackford, Wis.

The Cause.

By Solomon Myers

BRO. WHITE: By reading the article in Review No. 12, entitled "The Cause," I have concluded that it may be my duty to make a short explanation for the comfort and encouragement of those who have known my connection with the Messenger party, and also with Elder M. Hull, lest some may fear that I too may follow after the same example of unbelief, as I have often trembled for others.

When I connected myself with the Messenger party, I was laboring under the impression that the visions of Sr. White were a species of mental hallucination or fanaticism, and that they were the greatest impediment that the truth had to contend with. At the Koshkonong Conference they were stigmatized as being from the evil one, by persons that were acquainted with you and sister White. I here acknowledge that it sounded harsh and uncharitable, it did not sound like the voice of the good Shepherd; but my imperfect knowledge of you and the course you had pursued in the past, and the false reports that had been circulated left me in doubt and uncertainty, until the downward course of the prime movers of that scism opened my eyes to the dangers of being led by ambitious unsanctified men.

I found M. H. a preacher among the Age to Come people. He seemed to be sincere and to possess a good talent to elucidate his views and as I felt a great interest in the message it was but reasonable to use all laudable means to bring him to see the truth; we had frequent conversations on the subjects connected with the present truth. I also sent to the office for publications for him, and he acknowledged that they convinced him. I accordingly felt a great interest in his welfare, and you will remember how I pointed out to you his weaknesses, and requested you to take a parental care for his interest.

It was a great relief to my mind when he was removed to Battle Creek, as he would there have more of the watchcare of his preaching brethren, which it was evident, he so much needed. And had he made a suitable use of the care that was taken for him, and the admonitions given him, humbled himself in view of his own infirmities he doubtless would have become a pillar to the cause, and had many stars in his crown of rejoicing. He is greatly to be pitied and mourned for, and so are all who with the light that now shines from the sacred Scriptures, can be induced to slip their anchor and suffer themselves to drift without compass or helm on the fatal ocean of doubt, infidelity and spiritualism.

Now dear brethren if any of you that have formed a personal acquaintance with me, have ever felt uncertain what effect the apostasy of preachers that have been loved and cared for among us has upon me, I would say that it humbles me, gives many sad feelings, causes me to pity them greatly, but does not tarnish or bedim those precious truths that have led us to brave opposition, contempt, ridicule and sneers of professors of religion and the wicked multitude. It leads me to pray for more faith and grace that I may not be taken in the snares that the enemy may have set for me.

If we are to gain instruction from the past history of God's people, it is not to be expected that all that leave Egypt will enter the promised land; and every one that falls should be a warning to us, and lead us to close self-examination and cause us to work out our own salvation with fear and trembling.

SOLOMON MYERS. Yankee Hollow, Feb. 21, 1864.

To the Youth.

By M. D. A.

How slippery and dangerous are the ways spread before the young in these days of peril and sin.

As of late I have looked around upon them, the inquiry has often arisen will they turn their steps homeward or will they be fascinated by the allurements of the world and charmed by its pleasures? In thus meditating how I have trembled for them. I look upon my own experience and think of the warfare needful to be kept up between the powers of darkness and my own soul, and then realize there is but one safe way, which is to watch, fight and pray. Then I think of them as just starting out from the world in the way to Heaven without experience, and all the evils of this world to contend with, and again I ask, Will they stem the tide and be true overcomers, true Christians?

When I started to serve God I had the same dangers which I see now surrounding the young. I had the same evil nature, the same enemy to meet at every advancing step, and like influences from worldly unconverted schoolmates. All this I had with only here and there one of my own age who had courage to go with God's people. I often thought the way rough. Many a night after school would I go to my room and my pillow with sad unhappy reflections that I had been so unfaithful, so unguarded of my words, and example, and then a discouragement would press upon me, that I never could become good. Now and then could I hear some one of experience tell of hopes and fears corresponding with my own, and that gave me courage to try. Had it not been for my closet then, I know as I look back upon it now, that I should have gone back to worldly hopes and companions. But then would I bow before God and exclaim, Oh Lord, I'll try. Often this simple sentence would compose my prayer, when I could spend from fifteen to thirty minutes before God. Oh what strength came to my heart then and there.

I was young, had never seen the beauties or worth of religion. Had heard of the coming of Christ but it was only attended with a dread. I knew God's people were few and despised and not till, through God's chosen servants in this work, I heard of the truth and the future inheritance of the saints, the new earth and learned to love my Bible and the testimonies of the spirit of God, could I forsake all for Christ's sake.

Oh well do I remember that decisive day. But as I formed such resolutions in the strength of grace what courage possessed my heart and I could go forth and prove that grace sufficient for me. I can now think back upon experiences then with satisfaction and delight, and since I have tried to bear a humble part with God's people they are to me a source of happiness. Then no care oppressed my mind.

How glad am I to-day that I sought the favor and blessing of God in the days of my youth. How sweet the place where I bowed to seek it. More pleasant are such memories than all others of bygone days. But it was not all sunlight there. Assailed and beset by temptations, often overcome in some evil net, with all my inward foes to lead me astray, I found the way stormy and tempestuous to my little bark. So fierce at times was the conflict that to sink into a final repose would have seemed sweet. But these temptations led me to search my heart diligently. How fearful I was that I should be deceived. Also it led me to read my Bible daily. Hardly did I dare to enter upon my secret devotions without first preparing my mind by reading some select portion of the word of God and meditating upon it. I found this profitable and of great benefit to me. And then as I would urge my case, which often seemed hopeless to me, to the throne of grace how blessed were the answers given. How precious thus to commune with God, how sacred were those sweet hours of prayer. It often seemed that some heavenly presence was near, and my closet where I bowed in prayer a paradise.

I prized such hours above any when I was to meet some earthly friend. Oh how good has the Lord been to me. And my dear youthful brethren and sisters he awaits to do all this and more for you. Your best days are passing. Your characters are forming for this life and are they becoming holy and pure and fitted for the world to come. Will you devote yourselves to God to serve him? He bids you give him your heart and offers his love in return. Precious is that love. You may experience it. It is not like the fleeting excitement of earthly pleasures: but with one of old you can say, "As the apple tree among the trees of the wood so is my beloved among the sons. I sat down under his shadow with great delight and his fruit was sweet to my taste. He brought me to the banqueting house and his banner over me was love."

Dear youth do not stay away from God, but while his Spirit is calling you, and his people inviting you, while Heaven, sweet Heaven is interested for you, come oh come without delay to Jesus. Lay your all at the foot of the cross and resolve to serve him, to follow him. Then when the great shepherd calls from his mansion above you may follow him still to fountains of living waters. Soon the cup of his fury will be poured out upon this earth. It may seem fair to you now. It may look beautiful. You may see in it pleasures. But turn oh, turn from its fleeting joys and seek more enduring happiness. Oh the verdant plains and green fields of the new earth. Will you forego earth's pleasures here for life, eternal life?

Oh may we still see the young coming into the field and securing a shelter against the day of God's wrath.

Come to life's fountain, open and free, Come, for the Saviour is waiting for thee.

A Word of Warning.

If females were disciplined, trained on the gospel plan, adorned in modest apparel, guided in life's golden path, seldom if ever would our ears be pained with heart-rending recitals of fallen virtue! Here lies the fault, the guilt, the murder! Mothers suffer little ones to sport on destruction's brink, to carry coals of fire in their bosoms. In early infancy, pride is fostered; they are tipped off in fine clothing, flirt about in gay and fashionable costume, trinkets and gew-gaws; mingle with the giddy; attend parties of pleasure—the dance, the nightly concert and revel, and are gallanted by unprincipled, licentious young men. These are stepping-stones to disgrace and ruin. Can a man take fire in his bosom and his clothes not be burned?

Beware, "lest thou mourn at the last, when thy flesh and thy soul are consumed, and say, How have I hated destruction, and my heart despised reproof."

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