THE WORD SOUL AS FIRST APPLIED TO MAN INDICATES NOTHING PECULIAR TO HIM.
The Hebrew word nephesh, is the proper term for soul in that language. God formed man of the dust of the ground, and when he had breathed into his nostrils the breath of life "man became a living soul," or nephesh. Gen. ii, 7. The word nephesh, however, represents nothing peculiar to man. The previous chapter uses the word several times with reference to the entire animal creation. Thus the first use of the word nephesh is with reference to the fishes. Gen. i, 20. "Let the waters bring forth abundantly the moving creature that hath life," Hebrew, nephesh, margin, soul. Such is the very first use of the word soul in the Bible. And they are not said merely to be "living souls," but to have souls. Surely, this is worthy of notice. If it were spoken of men, it would be cited as proof that they have a double nature, and that their inner nature is immortal. But it is spoken first of the fishes that they have souls. Certainly this cannot be misunderstood, as, in the case of men, it generally is. The translators have, no doubt, with strict propriety rendered the word nephesh, in this text, "life." Gen. i, 20. But if they were to render it thus in the account of Rachel's death, and say, "as her life was in departing," how forcible would it make the next declaration, "AND HER SOUL WAS IN DEPARTING, FOR SHE DIED." Gen. xxxv, 18. Again, were they to render it thus in 1 Kings xvii, 21, in the record of Elijah's prayer, "Let this child's life come into him again," it would show how exact and proper was Elijah's language when he delivered the child to his mother, "See, thy son liveth." But it would not give the idea that the soul is a distinct personality living in the man, and also living equally well, or even better, outside the man. It is worthy of notice that the word soul is used in the book of Revelation respecting the fishes. Rev. xvi, 3.
The word nephesh, or soul, in Gen. ii, 7, does not, therefore, represent something peculiar to man. In fact, it is there used, not for his life, as in the case of the fishes, but for himself, the whole man. The expression used is equivalent to saying the man became a living person. But this fact of life, as we shall presently see, does not make man immortal. God gave him life, but placed him on probation to see whether he should live forever, or be deprived of life and turn again to dust.
THE WORD SOUL IN GEN. I.
Moses uses the Hebrew word nephesh, or soul, four times in Gen. i. Thus in the following verses this word is used in the original, for the words in italics:
Gen. i, 20: "The moving creature that hath life." Margin, soul, Heb., nephesh.
21: "And God created great whales, and every living creature." Heb., nephesh.
24: "And God said, Let the earth bring forth the living creature." Heb., nephesh.
30: "And to every beast of the earth, and, every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life." Heb., nephesh.
The first two instances relate to the creatures in the water. The third instance relates to the beasts and the creeping things of the earth. The fourth relates to all the creatures that move upon the earth, and also includes in its number every fowl. Surely, the word soul is not something peculiar to man, or something that necessarily indicates an immortal nature.
The word soul, or nephesh, does, therefore, pertain to everything that breathes, whether it fly in the air, or swim in the water, or move upon the earth. And man, the ruler of all these living souls, or moving creatures that have souls, is said to be himself a "living soul." Observe, it was not the breath of life that became a living soul, but the man made of dust that became a living soul when he received that breath in his nostrils.
DAVID'S FAMILY GOVERNMENT.
When the rebellion of Adonijah against the government of his father David, is introduced in 1 Kings i, 5, the record immediately proceeds to state something respecting the training which this young man had had. Thus we read in verse 6:
“And his father had not displeased him at any time in saying, Why hast thou done so? and he was also a very goodly man; and his mother bare him after Absalom.”
It is hoped that David did better in the case of some other of his sons than he is here recorded to have done in the case of Adonijah. What Solomon tells of his instruction from his father makes it certain that in his own case much pains was taken to lay the foundation of a virtuous character. See Prov. iv. But it was one of the many evil things connected with, and inseparable from, polygamy, that the proper training of children was by it rendered quite impossible.
Here is a young man whose father never at any time displeased him by asking him, “Why hast thou done so?” Had not David occasion to ask that question? Undoubtedly he had. “Foolishness is bound up in the heart of a child,” as Solomon testifies. Prov. xxii, 15. And it is impossible that the conduct of young persons should be so wise that their parents should feel no solicitude to inquire with mingled tenderness and strictness concerning their ways.
David either lacked time, or failed to realize the importance of this work, or else had so high an opinion of his own son, that he left this work, in his case at least, entirely unattended to. Surely Solomon did not have to go far from his father's family to illustrate his own proverb that “A child left to himself bringeth his mother to shame.” Prov. xxix, 15. David never displeased this young man even by asking a question concerning his conduct; much less had he ever rebuked him for any of his sins. And what was the result of this kind of family government? Did not Adonijah tenderly love so indulgent a father? Perhaps David thought to secure his love in this manner, but he made a most woeful mistake. When he became so much enfeebled with age that Adonijah thought him incapable of withstanding him, he prepared for a second rebellion like that of Absalom. He doubtless meditated the murder of his father David, and at least that of his brother Solomon, the destined heir to the throne. It was, therefore, every way a great mistake on the part of David that he suffered Adonijah to grow up without any exercise of parental correction and reproof. He did not secure his affection to himself; indeed he came near being murdered by him; and he certainly did not train him up for the Lord.
And so this goodly young man, so far as form and personal beauty were concerned, grew up in sin, in pride, in vain ambition, in envy, in evil, till he was in heart a murderer even of his own nearest kindred, and in particular of that father who had been so indulgent toward him. Let us learn wisdom from this record of David's mistakes.
1. When the fifth commandment bids children honor their parents, it proceeds upon the assumption, not only that parents have some right to direct the conduct of their children, but also that they have wisdom and experience greater than theirs. The fifth commandment in bidding children thus to look to their parents, throws upon parents a fearful responsibility.
2. God makes it the duty of parents to warn their children of the dangers to which they are exposed; also to instruct them in the principles of virtue; and to put them on their guard against temptation. It is moreover their duty to form their characters to virtue,77and to strengthen in them every virtuous principle. It is also an imperative duty that they help their children to set a watch against sin and Satan just where they discover their greatest weakness to exist.
3. Parents cannot do this work without the help of the Spirit of God. It will not remedy the evil of David's course, that parents exercise a harsh, overbearing, and tyrannical spirit toward their children. Many a promising child has thus been utterly ruined. There is such a thing as uniting tenderness and love with strict and faithful watchcare and discipline. Could parents realize their great responsibility, and the fearful account of the day of Judgment, how would they in agony of spirit seek God for grace to train up their children for him.
4. David never asked his unfortunate son Adonijah, “Why hast thou done so?” It was a terrible mistake on David's part, and one that involved his son in final ruin. Perhaps some readers of the REVIEW have thus acted in the case of their own sons or daughters. If your children toward whom you have thus acted are still young, thank God for that. You may, even yet, save them from final ruin. If they have arrived at comparative maturity, it may be too late for you to correct, in an effectual manner, the wrong you have committed in their cases.
It is time for parents to awake. It is a time of the utmost danger for the young. They should have the experience of their parents. The parents should have wisdom and experience with which to benefit their children. Parents should not create such a wall of reserve between themselves and their children. They must enter into the feelings of their children. They must make them their companions. They must make home desirable for them. In short, they must stand in such a relation toward their children that they shall be, above all others, their trusted friends and counsellors.
THE BALANCES OF DECEIT.
Hosea xii, 7: “He is a merchant, the balances of deceit are in his hands; he loveth to oppress” (margin, to deceive). Here is the character of a dishonest trader drawn in few words. He is a merchant; therefore it is his business to live by traffic. He must compete with other merchants, or he will have no customers. To do this he must understand, and make use of, all the tricks of the trade. This is only, as he thinks, a necessary feature of the business. So he takes the balances of deceit in his hands. He deceives his customers in matters of dollars and cents; he deceives his own soul in matters of infinite consequence. But he does not deceive the Lord. Every deed is weighed by the angel of God, not in balances that have been perverted to make them give a result such as the sinner would desire, but weighed in balances that will detect the least grain or particle of dishonesty. He did not think while deceiving others that every deed was to be examined by one that could not be deceived. He loved to oppress, i. e., to get dishonest gain by deceit. He did it by balances of deceit, i. e., by balances that made his customers think him honest when he was not, and that enabled him to think thus of himself. To do all this it is not necessary to have the balance by which one weighs, or the measure by which he reckons a false balance, or a deceitful measure.
Few persons could deceive their own souls if they dealt in this way. But they learn to deceive in the price, in the character, in the quality, of the article to be sold. And they think it all right because this is the way to carry on business. I am a business man, and these are business habits. They may, indeed, be such, and yet be dishonest deeds in the sight of Heaven. Hosea’s picture is a picture of a self-deceived man. He has arranged his balances to deceive others till he is himself deceived by their apparent truthfulness. How the verdict of the Judgment will surprise him!
OWOSSO CAMP-MEETING.
By James White
The location of this meeting was central and accessible for that part of the Michigan and Indiana Conference, and the ground was good. There were thirteen good-sized family tents upon the ground, besides the two sixty-feet, circular tents, in which a very large number lodged.
The weather was good, excepting a very heavy rain one night, which furnished the best of proofs that common factory-cloth tents are not reliable in a storm.
The brethren at Battle Creek kindly let me have the use of a heavy duck, army tent, for this meeting. Under it all our books, clothing, and ourselves, were kept perfectly dry, while others, in common cloth tents, suffered from having everything badly wet.
Up to Sunday the attendance of the citizens of Owosso and vicinity was small. On Sunday the congregation of earnest listeners was large and very orderly. Mrs. W. spoke in the morning, the writer in the afternoon, and Bro. Andrews in the evening. A good and deep impression was made.
There was not all that good accomplished at this meeting that we hoped. Much might have been done if our people generally, and younger preachers, had been in the work. Bro. Andrews was much worn with traveling, preaching, and writing nights; I was very hoarse; and Mrs. W. arose from a sick bed, and came all the way by faith, and although much better, could sit up but little. We did what we could; but for want of a readiness to receive the word pointing out our present position and duty, and active co-operation, sinners and backsliders went home from that meeting unconverted.
No doubt that much good will result from this meeting. The brethren will learn this, that simply the camp-meeting will not do the work for themselves and for theirs without an effort on their part to consecrate all to the Lord. These meetings are designed to be a great blessing to those who attend them. They are a special effort, requiring special consecration, the sure result of which in this case will be an especial blessing.
Our brethren at the Owosso camp-meeting were just from the harvest field, worn down with hard labor, and in this respect were poorly prepared to enter upon such a meeting. Many of them have so much of this world, so much love of it, and so many cares, they do not find time nor heart to consecrate themselves and what they have to God. What will become of them? Then many make this an occasion of feasting instead of fasting, which stupefies and makes many sick. If fasting is ever a Christian duty, it is at camp-meeting. Most of our tent companies set a table which is not equaled by one in ten of the hotels in our country. Good bread, a few vegetables, and one or two kinds of fruit or sauce, is sufficient for those in health.
More devotion is wanted. There must be more earnest pleading with God, and labor for backsliders and sinners in the tents.
God wonderfully blessed Mrs. W. at this meeting. When the time came for the family to leave home for the meeting, she was not able to go with them. I was then in Jackson. She urged all off to the meeting except Willie. She shut up the house, and went to Bro. Maynard’s, where she could have care. After all were gone, she went before the Lord for duty, and the evidence seemed clear to start for Boston by way of the Owosso camp-meeting. Willie took his feeble mother in the carriage alone, and drove twenty miles to Ionia, where she took the cars for Owosso, while Willie and the little son of Bro. Olmstead drove sixty miles to the camp ground.
Mrs. W. was weary, but rested in the tent each night better than usual. She improved each day. She spoke three times with freedom, about an hour each time, on Friday, Sabbath, and Sunday. She came on to Detroit with us Monday, where she rested well at Bro. Carr’s. We reached Rochester Tuesday night, and rested well at Bro. Lamson’s. And we are now, Wednesday, twenty minutes of four P. M., as I write, within ten miles of Albany, and Mrs. W. seems strong, cheerful, and happy. We design to stop at Springfield to-night.
JAMES WHITE.
CAMP-MEETING AT CERESCO, MICH.
By Uriah Smith
According to appointment the brethren of Southern Michigan and Northern Indiana met in a beautiful grove on the land of Bro. Stiles, to hold the second camp-meeting for this season, in Michigan. The churches in this part of the State were quite generally represented, though from some, the representation was smaller than it should have been. There were nineteen tents upon the ground besides the two large tents, and on the Sabbath about five hundred brethren and sisters were present. Some were too late in reaching the ground, and too early in leaving it. These meetings are of great importance, and the interest would be greatly increased if brethren would come acting as though they could afford to devote to them the few days they continue, and so come at the commencement and stay till the close. There were eight preaching brethren present.
The meeting commenced well, and rose in interest to the end. The Spirit of the Lord was present, and although the brethren and sisters greatly regretted the absence of Bro. and Sr. White, they took hold in earnest to seek the help of God, and received, to a very encouraging extent, an answer to their prayers. The burden of the meeting seemed to be, the importance of78seeking God, and drawing nearer to him; and we think we can say in truth that some progress was made in this direction.
At times there was deep feeling in the congregation. Especially was this the case when, on the Sabbath, a call was made for those who wished to make a start in the service of God, to come forward for prayers. About eighty came forward, the greater part of them making a start for the first time.
On first-day a large multitude assembled, numbering fifteen hundred or more. And the Good Shepherd, who, in the days of his flesh, had compassion on the multitude, helped his servants to speak to this people the word of truth in clearness and power. To see so many listening with attention to the plain truths for this time, was a heart-cheering sight. A brief and comprehensive synopsis of our position was set before them. At the close of the afternoon service, tracts were freely distributed among the people; and from what they heard, and the reading placed in their hands, they will be without excuse if they do not give further attention to these important subjects.
On first-day afternoon twenty-one were baptized. Over five hundred dollars were pledged for various enterprises, and to meet the expenses of this meeting, four hundred and seven of which were paid in on the ground. The brethren voted to retain this ground for another year, and the present camp-meeting committee were re-elected for the next annual meeting. On first-day evening, after a most powerful and searching discourse by Bro. Andrews on the whole duty of man, the vanity of earth, and the certainty that every work will be brought into judgment, another opportunity was given for those who wished to come to Christ to manifest it. The Spirit of the Lord was at work powerfully upon the congregation. One after another responded to the call. Brethren and sisters brought in their friends, until between thirty and forty, in addition to those previously mentioned, came forward, confessing with penitence and weeping their determination to give up the world, and henceforward live for Christ. And some who had been long in the profession of the truth found it necessary to confess with shame and brokenness of heart, to these new converts, that they had not lived before them as they should, nor set such an example as would be calculated to lead them to the truth. One after another pressed in with confession and testimony; and it was not until after ten o'clock that it was found possible to close the meeting. It was one of the most solemn and impressive scenes we have ever witnessed.
The burden of the meeting rested principally upon Bro. Andrews, who discharged with earnestness and solemnity the responsibilities resting upon him.
The brethren go to their homes with their faith in the cause of God increased, and their determinations strengthened to put away their wrongs, rouse from their lukewarmness, get into the right position before God and the world, and then prove faithful to the end.
U. S.
WATCHFULNESS.
We fight an invisible foe. He has craft, subtlety, malignity, and every quality that makes him potent for evil. Our strength to resist him comes alone from God. Without his direct help we stand no chance at all in such a conflict. That we may meet him successfully, we are bidden to watch unto prayer. We must do our part of the work if we would secure the Lord’s help, which alone can give us the victory. We must watch for his assaults. We must pray for help to resist them. If we thus watch against evil, we shall see the utmost need of fervent prayer. We shall not indulge in one moment of carelessness, levity or vanity. Our words will be such that the Spirit of God shall not be grieved by them. Our very thoughts will be inspired by that Spirit. We must realize our danger and fly to God for help. We can never cease our watchfulness except at the imminent peril of defeat. God help us to realize our danger and stand upon our guard.
And we ought to feel not only that we should watch for our own sakes, but for the sake of others also. If we suffer Satan to overcome us, we not only wound our own souls, but we suffer him to gain an entrance into the camp of the Lord. Every one of us must watch not merely to save ourselves, but to give Satan no chance to enter the ranks of the loyal army by means of our unfaithfulness. If the Lord has given us a place in his army as soldiers of Christ, we are under solemn obligation not to be careless in the presence of so terrible a foe.
THE TRUE CAUSE FOR GLORYING.
Jer. ix, 23, 24: “Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches; but let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving-kindness, judgment, and righteousness, in the earth; for in these things I delight, saith the Lord.”
Luke x, 20: “Notwithstanding, in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in Heaven.”
These passages point out the real cause for rejoicing on the part of the people of God. It is not found in the greatness of their wisdom, nor of their strength, nor of their riches. Neither is it found in their power to cast out the unclean spirits, and to perform miracles. But this is the cause of that glorying which will never be a snare to man; “Let him that glorieth, glory in this, that he understandeth and knoweth me.” “Rather rejoice because your names are written in Heaven.”
This kind of rejoicing will not expose us to the dangerous assaults of the devil. We may glory in the knowledge of God and not thereby become puffed up with vain conceit. We may rejoice that our names are written in the book of life, and still bear in mind the fact that unless we continue to overcome they will be eventually blotted out. The only safe rejoicing is that which conforms to David’s rule; Ps. ii, 11: “Serve the Lord with fear, and rejoice with trembling.”
REPORT FROM THE MISSOURI TENT.
By John Matteson; R. J. Lawrence
The weather is now favorable for tent-meetings. We have missed only one night since we commenced, when we had a rainstorm. Hamilton is a quiet village, situated on the Quincy and St. Joseph R. R., with about one thousand inhabitants. There is a good farming country around, which is mostly settled. We have a beautiful situation for the tent, right by the main street, opposite the M. E. church. There are about ten preachers in the place; some have small congregations, and some none. Besides this, several preachers from other places have appointments here. Religion is very low. They are about gone to sleep. We have had a pretty good attendance so far; from one hundred and fifty, to three hundred. Sunday evening our tent was full, but other meetings very thin. We introduced last evening, the subject of the law of God. The interest seems to be increasing. No opposition manifested yet. We have had good liberty in presenting the truth so far. Pray for us, that good may be done in the name of Jesus.
JOHN MATTESON,
Hamilton, Mo., Aug. 4, 1869. R. J. LAWRENCE.
LATER.—Under date of Aug. 17, Bro. Matteson again writes:
We are still preaching in the tent at Hamilton. This is the fourth week since we came here. We did not think this a very good opening when we first commenced. Yet, under the circumstances, we thought it duty to give this place a trial. We have had a good hearing, but there seems to be very little disposition to obey, the minds of the people are so taken up with the world. Last first-day evening we had about three hundred in the tent, while in the M. E. church there were only eighteen, and at other places no meeting. There are ten preachers in the place. Their only argument against us is, to let us alone. We took a vote, and between thirty and forty voted in favor of the Sabbath, but only two, as yet, have decided to obey.
There are other places where there seem to be good openings, but we have decided to remain here a week or two longer, at least, that we may not lose what little we have already gained. Our tent was badly torn in a storm the other night, and we have a good deal of patching to keep the old thing together. Things do not look encouraging; crops poor, means scarce, little sale of books, yet the Lord is good; we enjoy his favor, and feel willing to labor through evil and good report.
Pray for us, that the Lord may direct and bless, and we be prepared to meet him in peace.
PAUL says that he knew a man who was caught up to the third Heaven, to Paradise. Probably he refers to himself. He says he does not know whether he was caught up in the body or out of the body. From this it is argued that Paul here teaches that his soul, or spirit, could be in Paradise without his body's being there too; hence, of course, the soul, or spirit, can live without the body. To me this is a very weak argument indeed. A sufficient answer to this is found in Col. ii, 5, and 1 Cor. v, 3: "For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the steadfastness of your faith in Christ." "For I verily as absent in body, but present in spirit, have judged already as though I were present, concerning him that hath so done this deed."
In these two instances Paul uses full as strong language about his spirit being in one place and his body in another, as he does in 2 Cor. xii. Yet no one would be so foolish as to contend that Paul's soul, or spirit, actually departed from his body, leaving it lifeless, and went off to Corinth, or Colosse, and met with the church there! Plainly, his meaning is, that his thoughts, or his mind was with them there while he himself was really absent, personally. So in 2 Cor. xii. He could not tell whether he went to Paradise with the body or without the body, that is, whether he was caught up there bodily, or whether he was simply carried there in his mind and saw it in vision. Hence, he says, verse 1, "I will come to visions and revelations of the Lord."
D. M. CANRIGHT.
MEETINGS IN WISCONSIN.
By I. Sanborn
SINCE my last report I have spent two Sabbaths at Trempeleau, Trempeleau Co., where I labored last summer. I found all the little flock holding on to the promises. One family had moved away, leaving but eight Sabbath-keepers. I organized them into a church, and organized S. B. to the amount of $75.40 a year. They are still hoping for some of their neighbors to go with them.
I came from there to Victory, in Vernon Co., where I have now been four weeks, laboring against a strong opposition some of the time. Elder Walker, the Methodist preacher in charge, tried to prove to the people that the creation Sabbath was the first day of time, man's first day, the resurrection day, and the true seventh day from Creation; and that therefore Sunday is the Sabbath of the fourth commandment. The Lord gave me great liberty in exposing his sophistry, so that one of his leading members told me he did not believe the Elder's position.
Next Sunday is appointed, to attend to the ordinance of baptism. There are now ten candidates. How many more will yet obey I cannot tell. I shall continue yet two weeks. I have made arrangements to attend to the call in the town of Burns, La Crosse Co., immediately after the camp-meeting.
Dear brethren and sisters, pray for me, that the Lord may give me wisdom to do this work faithfully.
I. SANBORN.
Victory, Aug. 18, 1869.
THE CLOSING MESSAGES.—NO. 3.
By Roswell F. Cottrell
As we have seen, the seventh chapter of Daniel brings the advent of Christ very near at hand. The great anti-christian power, there spoken of as the little horn arising among the ten, has had his time and done his work—has passed through every stage of his career and decline, so that nothing remains of the prophecy to be fulfilled, but his destruction, which takes place at the second advent of Christ, and the beginning of the everlasting kingdom under the whole heaven, or over the whole earth. Is it not time to look for the announcement of the closing messages of the gospel?
The signs also which our Saviour gave as the sure precursors of his second coming, and the end of the world, have appeared in the visible heavens above us. The sun has been darkened without an eclipse, the moon also withdrew her light, and the stars of heaven have since fallen, as a fig-tree casts her untimely fruit, when shaken of a mighty wind. “Now,” says the Saviour, “learn a parable of the fig-tree: When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh; so likewise ye, when ye shall see all these things, know that it is near, even at the doors. Verily, I say unto you, This generation shall not pass, till all these things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away.”
To the generation now living upon the earth, these predictions have become facts of history. The Saviour assures us in the most impressive manner, that this generation shall see the Son of Man coming in the clouds of heaven with power and great glory. Is not this the generation to hear the solemn warning—the messages prepared for the close of probation? And if these warnings are now being given, are they not being given in truth and verity?
The first of these proclamations is a message of definite time: “The hour of His Judgment is come.” This, it is natural to suppose, must be founded on prophetic time, and come at the close of a given period. Prior to 1844, it was thought by those who interested themselves most in the study of the prophecies, that light was developed on the prophecies, and especially on the prophetic numbers. The fulfillment of shorter periods was demonstrated, the key to these periods was clearly exhibited, and it was claimed, hence, that the great period of 2300 days, at the close of which the sanctuary should be cleansed, would end about 1844. With this as a basis, the cry was raised, “Fear God, and give glory to him, for the hour of his Judgment is come.” Now this was either a false alarm, or it was the true fulfillment of the first message of Rev. xiv.
The evidences on the prophetic periods were so great that the strongest opponents of Wm. Miller admitted that he was right on time, but wrong in the event. It was not the personal advent of Jesus that was to be expected, said they, but the millennium, the spiritual coming and reign of Christ. This was Prof. Bush’s position. Since the disappointment, all have heard of Mr. Miller’s great mistake, but who has ever heard of the mistake of Prof. Bush? What explains this partiality, but the prejudice existing against the personal advent of Christ? But, unless we have now been more than twenty years in the temporal millennium, Prof. Bush was equally mistaken with Mr. Miller. If we have, who wishes to live to see the remainder of this millennium? R. F. COTTRELL.
Hidden Light
A HIDDEN light soon becomes dim, and if it be entirely covered up, will expire for want of air. So it is with hidden religion. It must go out. There cannot be a Christian whose light in some aspects does not shine.
“BE YE THANKFUL.”
By John Matteson
To be thankful is to be mindful of benefits. To be thankful towards God is, to remember the blessings and favors which he has bestowed upon us, with a deep sense of the great obligations we are under to God; obligations for blessings of this life and blessings of eternal life; blessings from earth, and blessings from Heaven; blessings, which our heavenly Father’s love, combined with the tender compassion of our blessed Redeemer, has secured for us; blessings which all the gold of earth could not secure, but they are bought with a great price, the blood of the Lamb. His tears, his groans, his sufferings, and death—oh! how much it cost Jesus to secure eternal blessings for the lost children of Adam. Shall we be unmindful of it? Shall our feelings of gratitude be untouched by such infinite, such melting love? Shall we be numbered at last among those who are “unthankful, unholy?” And that after we have been instructed so faithfully, so patiently, in the great things of the kingdom of Heaven? It seems to me that a very thick mantle of shame and contempt would cover us in the great and awful day. It seems to me that among all men we would be most frantic to find a covering under rocks and mountains, to hide our blushing face from the searching looks of Jesus. Alas! for the burning, blushing shame that will cover many an unprepared and backslidden Sabbath-keeper, when the Lord shall appear.
True thankfulness leads to humility, zeal, and obedience. What can I do, in return, for Him who has done so much for me? How can I best honor and remember him, who has so faithfully and constantly remembered me? The Highest “is kind unto the unthankful and to the evil.” He was kind to me when I was unthankful and evil. He loved me before I loved him. How can I best improve my little remaining time, so as to express the greatest possible degree of thankfulness to him “who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies?”
“And be ye thankful.” Col. iii, 15. What a blessed exhortation! Who will remember it! “Be thankful unto the Lord, and bless his name. For the Lord is good; his mercy is everlasting; and his truth endureth to all generations.” Ps. c. Here are some good reasons for being thankful: The goodness and mercy of the Lord are still in lively exercise, and even to this last, most wicked generation, his truth has appeared. With clearness and beauty, the light still shineth in darkness. But how slow the comprehension of God’s children amid the terrible darkness of the last days. Who will be thankful for light and truth, by faithful practice?
“But thanks be to God which giveth us the victory through our Lord Jesus Christ.” “Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place.” “For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God?” “Giving thanks always for all things, unto God and the Father, in the name of our Lord Jesus Christ.”
Here are reasons for thanksgiving. Soon we shall obtain eternal victory over death. How this blessed expectation ought daily to awaken new emotions of thankfulness to God in our hearts, and stimulate to new deeds of love.
Finally, we should thank God for all things, which do in any way contribute to our salvation. Must I also thank God for chastisements, and rebukes, and sharp things, and a rough experience, the memory of which still causes my heart to tremble? Yes, indeed! Inasmuch as the grace of God has been manifested in all this to bring me nearer to Christ, inasmuch I will be exceedingly thankful. Yes; thank God for the hard school which prepared Joseph for the throne of Egypt, Moses to be the leader of Israel, Jesus the captain of our salvation. Thank God for the ragged school of experience. Here I discover the narrow path which leads to life. Here I behold the footprints of Jesus. Here will I place my trembling foot, determined to follow the faithful. Dear Saviour, give me, and every weak follower of Jesus, grace to abound more in genuine thanksgiving through the remainder of our journey.
“Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another; and so much the more as ye see the day approaching.”
Manifestly, the day here referred to is the same time mentioned in the last verse of the preceding chapter; viz., the day of the second coming of Christ. To those, then, who see the signs fast fulfilling of his speedy coming, who see unmistakable evidences rapidly unfolding of the certain approach of the great day of the Lord, the injunctions contained in this text, are of the utmost importance.
“Not forsaking the assembling of ourselves together, as the manner of some is.” Shall we not understand the apostle to here instruct those who “look for” and “love” the appearing of Christ, to meet together for the worship of God, as often as they can? Most certainly this will be the delight of all such as have a proper sense of the perilous times in which we live; of those whom inspiration addresses as “children of the light, and children of the day.”
Will they remain at home, Sabbath after Sabbath, and month after month, when they might meet often with the people of God, with those of like precious faith? I cannot think they would. I fear such have forgotten the exhortation, “Therefore, let us not sleep, as do others; but let us watch and be sober.” Otherwise, it seems to me the language of their hearts would be, “Let us go into the house of the Lord.”
Where now are some of those with whom we formerly “took sweet counsel together, and walked unto the house of God in company?” Will they arouse from stupidity, and break away from worldly cares, and come up to the help of the Lord against the mighty? Or will the great day of the Lord burst upon them, and find them sleeping on?
“Exhorting one another.” This is just what a servant of the Lord long ago informed us would be done in this period of time by those who feared him. “Then they that feared the Lord spake often one to another; and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought on his name.” Mal. iii, 16.
On record stands a most gracious promise to such. Nothing can compare with it. It is of priceless worth. “And they shall be mine, saith the Lord of Hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.” Verse 17.
“And so much the more, as ye see the day approaching.” As we see that day hastening upon us, shall not our activity and zeal be increased? Shall not piety and holy devotion burn upon the altar of our hearts more brightly and steadily than ever before?
A day of grand and awful realities, a day of eternal consequences, is at the door. A day of joy and gladness to the saints of God. The long-looked-for day of their final deliverance from death and the grave, and from the power of sin and Satan, comes at last. Immortality and eternal life await the righteous then. And they shall be forever with their Lord. “And they shall be mine, saith the Lord of hosts.” Blessed promise!
But that day will bring no joy to the sinner. No bright rays of hope encircle him. His day of probation is past, forever past. With him “the harvest is past, the summer is ended,” and he is not saved. The second death is before him, and he must feel its awful terrors, while he receives the “wages of sin.”
Dear reader, you and I will be in one of these classes in that most solemn and eventful day, to which the word of God so often calls our attention, and bids us prepare to meet it. A brief period remains in which our future course will decide our ultimate reward. Where shall it be? with sinners or with the saints? The language of my heart is, “Gather not my soul with sinners, nor my life with bloody men.”
“Our cautioned souls prepare
For that tremendous day,
And fill us now with watchful care,
And stir us up to pray.”