Publishing Committee · Battle Creek, Mich. · Jul 1, 1858
FLAVEL'S TOUCHSTONE.
CHAPTER VII.
Disclosing the trial which is made of men's hearts by the manner in which they perform the duties of religion.
The following observations will illustrate this topic and show the difference between saints and sinners, between those who perform their religious duties acceptably, and those who do not.
1. The designs and desires of men, when they attempt to discharge their religious duties, show what they are at heart. The designs and expectations of hypocrites, self-deceivers, and other unsanctified men, are ever low and contracted, adapted to answer their worldly ends, or merely to quiet their consciences; but those of God's people, on the contrary, are liberal and elevated, suited to glorify God and procure important blessings to themselves.
2. The objects which occupy men's hearts when they attempt to engage in the duties of religion, will lead to a discovery of their character. Those who are destitute of real holiness take little heed to their hearts, being comparatively indifferent whether they are wholly unaffected or employed upon earthly objects; but it is the earnest wish and endeavor of the saints to have their hearts fully occupied with divine things, to have their attention fixed, their affections elevated, and their motives pure.
3. The conscientiousness of men in the discharge of their private as well as public duties, must not be overlooked in estimating their characters. Unsanctified men may be driven by their consciences to the closet and the sanctuary, but they are not conscientious either in steadily repairing to them or in performing their appropriate duties; a thousand worldly motives may, indeed, influence them to affect religion in public, which will not allure them into retirement for the purposes of piety; but to a scrupulous attention to either public or private duties of religion, from such motives as the Gospel inculcates, they are utter strangers. The truly gracious soul, on the contrary, cannot long subsist without secret prayer. It is true, there is not always an equal freedom and delight, a like enlargement and comfort in this duty; but yet he cannot be without it. He finds the want of his secret in his public duties. If he has not met God in secret and had some communion with him in the morning, he sensibly perceives it in the deadness and unprofitableness of his heart and life all the day.
4. The spirituality of our duties is an important test of our sincerity. It is not enough that our employments and calling pertain to spiritual things, that our duties respect a holy God, or that we are conversant with holy things; but the frame of our heart must be spiritual. The most heavenly external duties will avail us nothing without a heavenly temper of soul. The end we aim at must be spiritual—the enjoyment of God and a growing conformity to him in holiness. There are times when God comes nigh to men in duty and sensibly fills their souls; when their minds are drawn away from earth and swallowed up in God and heavenly things. These are foretastes of glory which no man can describe to others as he himself feels them. Probably some real Christians are not conscious of joys to so high a degree; but they have no satisfaction in duties wherein there is no intercourse between God and their souls.
5. If we would know whether men are Christians or mere pretenders to religion, we must inquire whether they are assiduous and persevering in the practice of piety. They whose religion is false, may at times make a show of engagedness and zeal—when danger threatens, they may pray vehemently; when religion is popular, they may be amongst the foremost to countenance it; but let danger disappear and their praying will cease; let persecution arise, and they will leave those to endure it who love religion for its own sake; they attend to the forms of religion only when impelled by slavish fear, allured by deception, or incited by worldly interest. True religion, on the contrary, affords a permanent foundation in the saints, and furnishes powerful motives for assiduous constancy in the discharge of the various duties of piety. Whether dangers are apprehended or not, whether religion is popular or otherwise, whether their worldly interests are promoted or retarded by it, whether it procure favor or reproach, the saints will be holy still. They embraced religion for reasons which can be little affected by such things as these; they counted the cost50and are not disappointed; they have gained by religion what they can never lose; they still find in it sufficient to render the happiness it confers, and the exercise of the duties it enjoins, their highest privilege and glory; they love religion now, and choose "always to abound in the work of the Lord;" the ways of piety are to them ways of pleasantness, and all her paths are peace; and they joyfully anticipate the entrance for which they are preparing to the world above, where they will be free from the obstructions by which they are here surrounded, and where religion will fully and eternally employ all their powers.
6. The humility and self-denial of men's hearts when engaged in duty is closely connected with their true character. He who has Christian humility and self-denial will exercise it, especially when he approaches the presence of Almighty God. It will occasion in him the most reverential apprehensions of the Divine Majesty, the deepest self-abasement, and most hearty renunciation of all dependence on himself or his doings, and entire reliance on the blessed Mediator for acceptance.
7. Another consideration by which men's hearts may be tried is, whether in the discharge of duty they have communion with God. It is beyond contradiction that unsanctified men never have communion with God, they never have what in Scripture is so termed; and it is undeniable that the saints do realize what is meant by this phrase when they are engaged in the exercises of religion. This holy fellowship or communion is founded in real union to the Lord Jesus Christ; it is enjoyed by those who have been brought nigh to God by reconciliation, and who draw near to him in duty; and if it cannot be adequately described to others, its reality, its present effects, and its blessedness are known to the people of God.
8. Growth of grace in duties is another distinguishing mark of sincerity. All the duties in the world will never make the hypocrite more holy, humble, or heavenly, than he is. What was Judas the better for all the sermons, prayers, and discourses of Christ which he heard? But as the saints have real communion with God in duties, so they make improvements answerable thereto. In their converse with God in the ways of his appointment, they grow more humble and heavenly.
9. The assistance of the Holy Spirit in duties evinces true grace. No vital sanctifying influences fall upon carnal men in duty. The Spirit helps not their infirmities, nor makes intercession for them with groanings that cannot be uttered, as he does for the people of God.
Let it be observed, that if some of these remarks, like such considerations as respect the spirituality of saints and their growth in grace, are true of some in a higher degree than of others, yet their universal application is safe, and they are as definite as the case requires.
CHAPTER VIII.
Exhibiting the trials occasioned by sufferings on account of religion.
SECTION I.—We are come to the last class of trials which was proposed for consideration. Thousands embark on the profession of religion in a calm, who, when the winds rise and the sea rages, and they see a storm gathering which threatens destruction, unless their carnal goods are thrown overboard, and their worldly expectations abandoned, forget the destined port, and desire to be landed as soon as may be upon the shore whence they departed.
Thousands rank themselves with the saints, who, when tribulation or persecution arise, turn back and shrink from duty.
But since every degree of suffering for religion's sake is not sufficient to cause a separation of the vile from the precious, I shall show what trials of this nature may be deemed sufficient; why such must necessarily discover who has false religion, and what advantages true holiness has to endure them.
SECTION II.—The following instances are selected as being sufficiently severe to separate the dross from the gold:
1. When the dearest interests of men, which have relation to this world, their lives, liberties, or fortunes, are put to imminent hazard on account of religion, few, except the genuine children of God, will maintain their steadfastness; and glory in the loss of all things else, rather than dishonor the name by which they are called, and incur the guilt of allowing anything to have competition in their regard with the glory of God and their own eternal interests. In cases like this, false hearts will show themselves.
2. When there remains no hope of deliverance from such trials, nor any visible encouragement that the scene will vary, then the hands of the false-hearted hang down and their hearts faint.
3. When an unsanctified man is subjected to sufferings alone, it is a thousand to one but he quits religion to serve himself. Good company may encourage the irresolute and false-hearted, but they will faint and fail if called to sustain the fight single-handed; they lack those inward and invisible supports which uphold the saints in such circumstances.
4. When powerful temptations are combined with sufferings, with the desertion of friends and the opposition of relatives, then hypocrites and self-deceivers will leave religion and heaven to be maintained and enjoyed by the saints.
SECTION III.—That these trials will distinguish true Christians from mere pretenders to religion may be easily made evident.
1. During such trials the predominant interest and attachment of men will be made manifest. No man can serve two masters whose injunctions clash with each other; he will in ordinary times secretly hold to the one and despise the other; and when his obedience and fidelity are put to the proof, he will openly show whom he serves. In these trials the two great interests of men, this world and heaven, the flesh and Christ, stand opposed; one must be adhered to, the other abandoned. Christ saith, "Be thou faithful unto death; he that loveth father or mother, wife or children, lands or inheritance, bodily ease, temporal safety, or life itself, more than me, is not worthy of me." The flesh saith, "Spare thyself; he that will grieve and break the hearts of these dear relatives, forsake these earthly accommodations, exchange ease for sufferings, and hazard life, is not worthy of them." Those, therefore, who love Christ supremely, will follow him wherever he leads, while the unholy will cleave to the world and the flesh.
When brought to suffer for the kingdom of heaven's sake, the saints derive their supports, not from any visible or sensible objects, which would be utterly insufficient, but from an invisible source, from their covenant God, their Saviour, their Sanctifier;
which method of preservation the saints only have, and therefore they only can live through such trials.
3. In such times men's notions and speculations about religion, their visionary hopes and self-comforting imaginations vanish away, and those only who are rooted and grounded in the truth will remain steadfast.
4. These trials reach the foundations of men's faith and hope, and will demolish such as are laid in the sand, while such only as are built upon the Rock of Ages will abide their vehemence and pressure.
SECTION IV.—I proceed to show the advantages of true holiness, when sufferings on account of religion are to be endured.
1. Holiness takes the throne in the hearts of God's people, and destroys the dominion of selfishness; supreme love to God predominates and renders those interests which have the supreme regard of sinners subordinate; and thus they love that for which they suffer, while their sufferings tend to subdue propensities and attachments to which they are opposed.
2. By true holiness the affections of the saints are placed on heavenly and divine objects, they become heirs to an eternal and glorious inheritance, and are disposed to look, not at things which are seen and temporal, but at those which are unseen and eternal; hence they esteem the sufferings and tribulations with which they meet in the way to heaven, as light and unworthy to be compared with the end they have in view.
3. By holiness man's will is brought into cordial subjection to the will of God; and in the exercise of Christian submission the saints can patiently endure whatever sufferings, trials, or privations are allotted to them.
4. Holiness has all good beings and all goodness on its side; it has the support of the Redeemer's intercession, the prayers of the saints, the assistances of the Holy Spirit, the promises of God's word; therefore, 'neither tribulation, nor distress, nor persecution, nor famine, nor peril, nor sword,' shall be able to separate the saints from the love of Christ.
"THY DEAD MEN SHALL LIVE."
By Editor
Out of the dust they will come forth, the armies of the dead,
They who are marshaled at the trump, who by God's voice are led,
Methinks the dust of Palestine will earliest be stirred,
For there the trumpet's notes perchance will earliest be heard.
Then Abel slain for offering accepted of the Lord,
Will triumph o'er his martyred bed, at last to have reward;
The hoary patriarchal race forth from their long sleep come,
And find at last the promised "rest," in New Jerusalem.
(Doth some one say, "Oh, who shall find each hidden saint's low bed?")
The 'min'string spirits' faithful keep the mem'ry of the dead.
When each salvation's heir retires to sleep in mouldering dust,)
His angel marks his hallowed place, the dwelling of the just.
Since "wary" Noah, "warned of God, of things not seen as yet,"
Prepared an ark, the faithful Lord will not his faith forget,
Up from the dead the patriarch—the "heir of righteousness,"
Will rise at earliest call of trump, and his Creator bless.
For he that sailed across the flood, from old world to the new,
Shall see again a world restored, more glorious far to view.
The God of Abraham doth call, as erst he doth obey,
And in his robe of righteousness from earth he's caught away.
He trusted that His promise sure, would Israel's God perform,
To him the covenant was bright—the rainbow of life's storm.
The father of the faithful, he to whom the plan was given,
Saw all its promises fulfilled—afar in earth made heaven.
So from Machpelah's cave they'll come, who safe were laid away,
To wait until the heirs awake on heaven's festal day;
And Rachel, too, who lone was laid not far from Bethlehem,
She will be summoned from her grave—be gathered too with them.
Yes, all the sacred throng will come from ancient Palestine,
The "dry bones" all then raised to life, an army will be seen!
Melchisedec, mysterious king, and priest of the Most High,
Will rise to meet his Antitype descending in the sky.
And Job's dry bones will then revive, that he his Lord may see,
With his "Redeemer" then to "reign" when comes the Jubilee,—
For well the resurrection hope, it bore his faint soul up,
When he had wrung the bitter dregs of sorrow's bitter cup.
And David, gifted shepherd bard—who hath not yet ascended,
He then will tune his harp anew, its silence ever ended.
And then Isaiah's lofty soul, how lofty 'twill soar,
When his bright vision is fulfilled upon the Eden shore!
Yea, sawn asunder though he were, and like a felon slain,
Yet he'll be made like to his God, when he shall live again.
Methinks he'll tune some royal lyre in seraph melody,
While listening angels hush their strings so rapturous 'twill be!
Tuned to its strains anew they'll burst in heavenly harmony,
And swelling anthems loud resound beneath Life's sacred tree.
The Hebrew captive, Daniel, will share a happy lot—
Will have his part as king and priest, the "former things" forgot.
O, what a holy company from Judea's hill will rise,
To meet the King of glory descending in the skies!
And every nation hath some names, now written with the just,
And every kindred, every tongue, hath yet some hallowed dust,
That waits to hear the startling trump, to joyful life to wake,
And rise victorious over death, immortal bodies take.
The martyred ones, O what a host, who're crying now "how long,"
From vale and mountain, and from main, will join the gathered throng.
The precious dust that long hath been the sport of wind and wave,
Will be remembered then, as though 'twere treasured in the grave.
A Wickliff's ashes borne away and scattered by the storm,
Will all be gathered at the trump, and take a glorious form.
The dead shall hear the voice of God, and startle from their sleep,
For o'er the fragments of their dust bright angels vigils keep.
Methinks e'en now, in death's dark vale, upon the bones that lie
Scattered, disjointed, marrowless, the Spirit breathes the sigh—
Methinks the breath commissioned now is breathing on the slain,
And quickly when King Jesus comes they all will live again.—Ed.
AMERICAN TRACT SOCIETY.
By Editor
The Annual meeting of this Society was held in the Reformed Dutch Church, Lafayette Place, Wednesday, May 12, 1858. A very deep interest was felt in relation to this meeting, and before the day of its gathering, it had been determined to admit only Life Directors, Life Members, and Officers of the Society into the house, and these only on the presentation of tickets previously obtained.
Preparatory meetings were held Monday evening and Tuesday morning, to decide upon a course of action to be pursued by those who regarded as wrong and revolutionary, the refusal of the Officers and Managers of the Society to comply with the instructions given them at the last Annual Meeting. The feeling of these meetings—that the refusal of the Committee to obey these instructions was blameworthy, and the reasons assigned by them for the refusal unsatisfactory—was nearly if not quite unanimous. But on the question of future measures there was a marked difference of opinion. A large majority of those present were united in the belief that it was best to ask nothing more than that the Society should reaffirm the vote of last year, and instruct anew the Committee about to be chosen, to carry out the views of the Society as then expressed. Some contended that this was all that was wanted, others that with this issue51they could be successful, while the asking of more would certainly secure defeat.
A minority of the meeting insisted earnestly that as slavery was a sin against God, and a crime against man, it was the duty of the Society to treat it as they did other sins, and that the Executive and Publishing Committee should be required so to deal with it. At the meeting of Monday evening, Chief Justice Hornblower, of New Jersey, made an earnest christian anti-slavery speech showing clearly where his sympathies lay, and that he could be in favor of no compromise with those who professed to be good christians, and yet held their fellow men in slavery. Mr. Lewis Tappan also regarded slavery as a sin, and insisted we had no warrant for instructing men relative to duties arising out of a sinful relation, and to be performed by them while continuing in that relation. Their first duty, is to break off from their sin by righteousness; and we had no right to turn their attention from this, by pointing out to them other duties supposed to arise out of their continuing to sustain a sinful relation. The Tract which the Committee had in print last year, and afterwards suppressed, was one that never ought to be published. In it, Bishop Meade, it is thought, assumes the rightfulness of slaveholding; he bases some of his appeals to masters on the assumption that they have the right to claim, as their own, all the time of the slave, not only for six days, but for seven, and argues in favor of their giving their servants religious instruction, on the ground that it will add to the market value of the slave. Such a Tract never ought to be issued by any religious Society. We are glad to see that the National Era proposes to publish a somewhat full report of the remarks made by Mr. Tappan.
A Committee had been appointed to propose a plan of action for the next day, who reported in favor of resolutions substantially like those introduced at the Tract Meeting by Judge Jessup. Mr. Tappan proposed to amend this report by introducing the words "Whereas American Slavery is a sin," &c. Rev. Dr. Cheever said the only ground on which the Tract Society had any right to meddle with the subject of slavery was that it was a sin against God, and argued in favor of demanding that it should be treated as such. Rev. Mr. Clarke, Rev. Mr. Thurston and others sustained this view.
Rev. Dr. Bacon said he thought he might say with certainty that there was no mind so degraded as not to know that this "great institution (slavery) was a gigantic wrong and sin," but he was opposed to the amendment asking the Society to declare it to be such. Dr. Hawes, Dr. Ide, Dr. Palmer, Rev. Mr. Patton, Bartlett, and others, also opposed the amendment, some on the ground that the sinfulness of slavery was sufficiently expressed in the resolutions of last year, others because they thought it better to say nothing about it.
The amendment was rejected, and the report of the Committee adopted. The resolutions offered at the meeting of the Society the next day, by Dr. Tyng, Judge Jessup, Dr. Thompson, and John Jay, were in accordance with this report.
The proceedings of the Tract Society's meeting on Wednesday have been published and widely circulated in the daily and weekly papers of this city and others, but we want to lay before our readers the resolutions passed, and those rejected, showing both what the Society did do, and what it refused to do.
The Report of the Publishing and Executive Committees gave a statement of the reasons of these Committees for withholding action on the resolutions of the previous year. These reasons, and the arguments to sustain them are substantially the same as those which they have before sown broadcast over the land.
Bishop McIlvaine was present by invitation, and moved that the action of the Committee as just reported be approved.
After a speech by Dr. Tyng in favor of a substitute to Bishop McIlvaine's resolution, he moved that the Bishop's resolution be laid on the table to take up his substitute. The question was called for amidst great confusion, and put to vote. It was lost by a large majority.
Judge Jessup then offered the following amendment to Bishop McIlvaine's resolution:
Whereas, at the annual meeting of this Society in 1857, the following resolution was unanimously adopted, namely, "That the political aspects of slavery lie entirely without the proper sphere of this Society, and cannot be discussed in its publications, but that those moral duties which grow out of the existence of slavery, as well as those moral evils and vices which it is known to promote, and which are condemned in Scripture and so much deplored by evangelical christians, undoubtedly do fall within the province of this Society, and can and ought to be discussed in a fraternal spirit;" and
Whereas, the precise intention and meaning of the Society in the provisions of the said resolutions is deemed doubtful by the Executive Committee and others; therefore,
Resolved, that the said resolution be hereby reaffirmed, and that the Committee now to be elected are instructed to carry the same into effect.
The amendment was voted down by a large majority. A scene of great confusion followed in which attempts were evidently made to prevent the minority from being heard. Dr. Bacon, however, got the floor, and opposed the resolution of approval. He was followed by Dr. Bethune in behalf of the Tract Management, and by Dr. Thompson in opposition. Dr. Thompson read passages from the Tract Sambo & Toney, and offered the following amendment which was laid on the table:
Resolved, That while the Society accept without question the statement of the Publishing Committee, and their reasons for delaying to publish any new tracts, in accordance with the fourth resolution adopted last year; yet, inasmuch as there is now issued by the Society a tract instructing servants in their duties, the Committee be directed to publish a tract on the duties of masters, according to the New Testament.
After several short speeches Prof. Crosby offered the following amendment, which was laid on the table:
Resolved, That it is expedient that no tract bearing upon the relation of master and slave be issued at present, and that the circulation of the tract Sambo and Toney be therefore stopped.
Bishop McIlvaine's motion was then passed by a very large majority.
John Jay then offered the following resolution:
Resolved, That nothing issued by the Publishing Committee should express or imply the Christian lawfulness of the system of American Slavery.
This was also laid upon the table, and it now became evident that anything the minority might offer would be rejected.
When the President announced that they would now go into the election of an Executive Committee, Dr. Bacon mentioned that action had been taken by the Boston Tract Society, which might have a bearing upon this election. The following letter was then read:
To the Board of Directors of the American Tract Society in New York:
GENTLEMEN: It has become my duty to communicate to you the following resolution:
At the forty-third annual meeting of the American Tract Society in Boston, holden on the 25th day of May, 1757, the following resolution was adopted:
Whereas, It was understood by those who were active in effecting the union between this Society and the American Tract Society in New York, as happily set forth in a brief history of this Society and its relations to the Society in New York, recently published by this Society, page 41, that the wishes of the Society in Boston would be duly regarded in the election of their Publishing Committee:
Therefore, we would respectfully suggest to the New York Society, that it would meet our wishes should they elect annually one of the members of their Publishing Committee from the Executive Committee of this Society; and that a copy of this vote be forwarded to the Board of Directors of this Society in New York. A true copy from the records.
Boston, Sept. 2, 1857.
Dr. Bacon said that, in accordance with the above request, he would nominate, as a member of the Publishing Committee, Rev. Mark Hopkins, D. D., President of Williams College and a member of the Boston Publishing Committee, in place of Rev. Nehemiah Adams, who was not a member of that Committee. The ballot then proceeded, and resulted in the choice of the old officers. The whole vote for the ticket was 419. Dr. Nehemiah Adams received 387; the other 52 were cast for President Hopkins.
The mass of the Assembly then retired, and the Annual Report was presented and approved.
We do not apprehend any evil result from this action of the Tract meeting; although by it the Society seems to have receded from its position of last year. Indeed we think it better that this result should have been reached, than that the Society should give circulation and apparent approval, to the pernicious sentiments of Bishop Meade's pamphlet, above alluded to. Another year, we hope higher ground will be taken and the Society be asked to treat this "gigantic wrong and sin," as they treat intemperance and other sins. Were the officers or members of the Tract Society themselves, or their children, in the condition of the victims of this stupendous wrong, we think there would be little difficulty in the way of their reaching such a conclusion. Can they carry out the great law of love to their neighbor, while they neglect to take it in his behalf.—Am. Missionary.
Pressing Forward in Holiness
"Almost all that is said in the New Testament of men's watching, giving earnest heed to themselves, running the race that is set before them, striving and agonizing, wrestling not with flesh and blood but with principalities and powers, fighting, putting on the whole armor of God, and standing, having done all, to stand, pressing forward, reaching forth, continuing instant in prayer, crying to God day and night; I say, almost all that is said in the New Testament of these things, is spoken of and directed to the saints. But, doubtless, there are some hypocrites that have only false affections; who will think they are able to stand this trial, and will readily say that they desire not to rest satisfied with past attainments, but to be pressing forward; that they do long after God and Christ, and desire more holiness, and do seek it. But the truth is, their desires are not properly the desires of appetite after holiness for its own sake, or for the moral excellency and holy sweetness that is in it, but only for mean and selfish ends. They long after clearer discoveries, that they may be better satisfied about the state of their souls, or because in great discoveries self is gratified in being made so much of by God, and so much exalted above others; they long to taste the love of God, (as they call it,) more than to have more love to God. Or, it may be, they have a kind of forced, fancied or made longings, because they think they must long for more grace, otherwise it will be a dark sign upon them. But such things as these are far different from the natural, and as it were necessary appetite and thirsting of the new man after God and holiness. There is an inward burning desire that a saint has after holiness; as natural to the new creature as vital heat is to the body."—Edwards on Affections.
HOW TO SPEND THE SABBATH.
In a recent work by the distinguished Professor of Surgery in the university of Edinburgh, we find the following paragraphs on Sabbath occupations.
Rest assured that the more the physiologist advances in the exact knowledge of his science, the more will he be convinced that the physiology of the Sabbath, as contained by manifest implication in God's revealed word, is not only true, but imbedded there, and embodied in corresponding enactments, alike in wisdom and in mercy. And the more faithfully man observes the Sabbath according to God's law, the purer pleasure and the higher happiness will be his. Let him walk on the Sabbath; but let it be, Enoch-like, with God—walking to or in the sanctuary, whether that be roofed by mortal hand, or canopied by the spacious firmament. Let him read on the Sabbath; but let it be of God and godliness—not concerning the things of time which are seen, but touching the great things which are not seen, and are eternal. Let him talk on the Sabbath; but let his conversation be as "becometh the gospel of Christ." Let him meditate; but let it be on the law of God, "day and night," that he may observe to do according to all that is written therein; for then he shall make his way prosperous, and then he shall have good success. Let him eat on the Sabbath; but while the sustenance of the body is not neglected, let his soul's feeding be upon the "bread of life." Let him drink on the Sabbath; but let it be of the "water of life," and that freely.
Let him sing. Aye, let him sing. For the Sabbath is no day of sadness; the sanctuary is no place of gloom; religion is no creed of melancholy. There are times for saddened thought, and true "affliction of soul on that day; for who has not many sins and shortcomings over which to mourn? But the dark cloud has a very bright and silver lining; the very sorrow of sin brings to mind the great and glorious gospel, the good news of pardon and peace, of which the Sabbath is as it were the perpetual token and pledge. And that day has ever been associated with singing and gladness. It is commemorative of creation, when "the morning-stars sang together, and all the sons of God shouted for joy."—Am. Messenger.
The Source of True Happiness
It is not great wealth, nor high station, which makes a man happy. Many of the most wretched beings on earth have both. But it is a radiant, sunny spirit, which knows how to bear little trials and to enjoy little comforts, and which thus extracts happiness from every incident of life.
Grace Leads to God’s Throne
Grace in exercise always leads to God's throne.
Friendship with the World
"Know ye not that the friendship of the world is enmity with God?" is the declaration of the apostle James, [chap. iv, 4,] and he continues, "Whosoever therefore will be a friend of the world is the enemy of God." Thus are we taught in the word of God, neither to cultivate nor maintain any friendship with the world, or fellowship with its votaries. "Love not the world, neither the things that are in the world," [1 John ii, 15,] "Be not conformed to the world," [Rom. xii, 2,] "Come out from among them and be ye separate," [2 Cor. vi, 17,] "If ye were of the world, the world would love its own," [John xv, 19,] "Marvel not, my brethren, if the world hate you," [1 John iii, 13,] are some of the expressions of Holy Writ, which describe to us the position which the Christian should occupy and maintain in this present life. Such is the teaching by which they are to regulate their daily walk. Now let us see to how different emotions from the sinner they are led when the judgments of God are descending on the earth. This is described in Rev. xviii. When great Babylon (divided, degenerate and world-loving christendom) is receiving of her plagues, death, mourning and famine; when the kings of the earth are bewailing and lamenting for her; when the merchants of the earth are weeping and mourning over her; when those who have been made rich through the abundance of her delicacies, and the multitudinous articles of her merchandise, not excepting slaves and souls of men, are lamenting her judgments, and casting dust on their heads and crying alas! in view of her burning; what is the emotion of the saints? They are on no terms of friendship with her; their interest is not connected with her, they are unenriched by her merchandise, unpampered by her delicacies, undazzled by her gold, and purple and precious stones, and unstained by the blood of her slaves and souls of men. Do they join the general lamentation? Far from it. "Rejoice over her," is the injunction they receive, "ye holy apostles and prophets, for God hath avenged you on her." The judgment of the enemies of Christ and his cross, is the period of the church's triumph. While worldlings lament and bewail, the saints shall rejoice. So God decrees, and so be it.
THE LAW.—We find the following question and answer, among others, in the Advent Herald of June 12th, 1858:
By Editor
Question. "Was not Moses' law composed of three parts, one part purely national, calculated to regulate the affairs of the nation, done away when the nation ceased to exist; for example, Ex. xxi, xxii; another part ecclesiastical, regulating the affairs of the church, of circumcision, and sacrifices, typical, fulfilled when the antitype come, or comes. First and last part that which was written upon two tables of stone, which was and is the foundation of all law, both Jewish and Gentile, until this day, composed of greater (the 2d part) and lesser, and is it not these, which a man was not to break? Matt. v, 19.
Answer. "The Jewish law may be thus classified, and it is the law written on the two tables of stone, which continues in force now, and which we are not to break."
We have italicised the last declaration, to give it the emphasis which it deserves. We of course discard the application of the term, "Jewish law," to the ten commandments in any sense whatever, but we are glad to see the acknowledgment in the Herald that it is the ten commandments written on the two tables of stone, which we are not to break. At the same time we could wish that its practice was consistent with its profession. How are we to keep these commandments? as they are written, or in some other manner? How shall we keep the fourth commandment, which enjoins upon us a day of rest, except by observing the very day therein specified? The Herald keeps the first day of the week; the commandment enjoins the seventh day. Now can the fourth commandment be kept in any such manner? Or, in other words, can we, by the observance of the first day, keep a commandment which enjoins the seventh day? The whole question resolves itself into this simple query. If we can, we would be glad to have it shown, as it would be very convenient for us sometimes in a worldly point of view, to be somewhat loose in its observance. But if it cannot, and the commandment is still in force, how fearful is the position of the Herald and all those whose consciences are quieted by its, in such case, pernicious teaching. It may be urged that there has been a change; but if so, it is not the law written on the two tables of stone. We believe that when God enjoins obedience, he means that it shall be rendered in the way he has prescribed. If any think otherwise we would recommend to them a perusal of the case of Nadab and Abihu, in Lev. x, and Clarke's concluding note thereon as follows:
"God has here given us full proof that he will not suffer human institutions to take the place of his own prescribed worship. It is true this is frequently done, for, by many, what is called natural religion, is put in the place of divine revelation; and God seems not to regard it; but though vengeance is not speedily executed on an evil work, and therefore the hearts of the children of men are set to do wickedness, yet God ceases not to be just; and those who have taken from or added to his words, or put their own inventions in their place, shall be reproved and found liars in the great day. His long-suffering leads to repentance, but if men will harden their hearts, and put their own ceremonies, rites and creeds in the place of divine ordinances, and eternal truths, they must expect to give an awful account to Him who is shortly to judge the quick and the dead.
"Well may we say of human inventions in divine worship what one said of the paintings on old cathedral windows, Their principal tendency is to prevent the light from coming in. Nadab and Abihu would perform the worship of God, not according to his commands, but in their own way; and God not only would not receive the sacrifice from their hands, but, while encompassing themselves with their own sparks, and warming themselves with their own fire, this had they from the hand of the Lord—they lay down in sorrow; for there went out a fire from the Lord and devoured them."