Publishing Committee · Battle Creek, Mich. · Apr 7, 1859
PHILOSOPHY vs. BIBLE TRUTH.
By M. E. Cornell
Prof. Schuyler, principal of the Seneca County Academy, Ohio, has just published a pamphlet, entitled "The human Soul; its nature and future existence."
The effort is to prove the immateriality of the soul, and thus to establish its immortality. The pamphlet contains only 42 pages and up to the 29th page, no scripture argument is introduced. Only about nine pages are occupied with scripture arguments and the remainder is an effort at answering objections. The whole body of the work is a mere display of human wisdom and vain reasonings in philosophy and science falsely so called. Being conscious no doubt that the scripture arguments in favor of the soul's immortality were exceedingly weak, he dare not venture on that foundation, and so with immaterial wings, he soars away into the airy regions of nothingness; and straightway from behind a mystical cloud issue sounds which betoken only the presence of a man of learning. There are, in the work, many dark sayings against a simple truth of the Bible, that man is now wholly mortal, but is a probationer for immortality.
"The soul that sinneth it shall DIE." Eze. xviii, 4. That which is immortal is exempt from death, hence the soul cannot be immortal. If it be said that 'soul' in this text refers only to the body, we reply that it must refer to the responsible agent, before which is placed life and death. It refers to that which is conscious and has the power of choice. "the soul that sinneth" is to receive the penalty. Is the body alone the actor in transgression? or will divine justice kill the body alone for the sin of the soul and body united? But it is said the death spoken of is a "spiritual death." To this we reply that spiritual death is a state of sin which is the crime and not the penalty. God does not pronounce the crime as the penalty of itself, saying to the wicked man, because you have become a sinner, I pronounce you in a state of sin. No no. But "the soul that sinneth, (is in a state of sin or spiritually dead) it shall die."
"Shall die," in the text is the penalty of sin or spiritual death, but those already dead spiritually cannot afterwards die spiritually, except they first be resurrected from that death, which the wicked have no promise of, and hence the death threatened the sinner is literal death or extinction of life. Philosophical reasoning can never overthrow this conclusion. It commends itself to the common sense of all, and will be acknowledged by those whose judgements have not been warped by that first sermon which satan preached, namely, "Ye shall not surely die."
But if all men naturally possess immortal souls, then verily immortality would come through Adam, whereas the Bible teaches that it is through Christ alone, [2 Tim. i, 10] and the apostle exhorts men to seek for immortality, [Rom. ii, 7] which he would not do if men have it already in possession.
The tree of immortality is guarded with the flaming sword, and none of the family of Adam can partake of it until their time of probation has expired; therefore no man has immortality in this life; and the devil is a liar from the beginning.
To establish any proposition by scripture, the very language of the proposition, or its equivalent, must be in the proof texts, or else it is all inference, and we know that many admitted heresies are proved by inferences.
The proposition is, the soul is immaterial and hence immortal; but neither this language nor its equivalent is found in any text of scripture quoted by our author. It is no wonder then that his appeal is to philosophy. Men in their right minds will always lay the greatest stress upon what they consider their best arguments, and as the burden of our author's argument is in philosophy, it is fair to conclude that in his judgment, this is the only safe course to pursue. Indeed, so much is acknowledged in his preface. He says, "Some may, perhaps, think that to demonstrate the immortality of the human soul, it is not necessary, first to demonstrate its immateriality. I have, however, pursued that course of reasoning which appears the most conclusive to my own mind."
I am not surprised that the Professor should take this course, after reading our books, and seeing as he must, if not blind, that the plain Bible testimony is against him; but I am astonished that he should strive to establish his proposition by philosophy after having his philosophy blown to the winds, as it was in a public discussion on the question, Has man an immortal soul? His course is strange, but
"It is a serious fact, when men are driven
From Bible ground, the only standard given,
That then, whatever arguments they find,
Drawn from whatever source, whate'er their kind,
Provided, for their side they seem to tell,
To all appearance, suit them just as well."
That the reader may judge of the character of the arguments the Professor used in the discussion, we give below a list of some of the words and phrases used in the pamphlet, which is very nearly a verbatim copy of his written argument in the discussion. The words Philosophy, Philosophize, Philosophic, Philosopher, Philosophical, occur 51 times. The words Material, Materialist, Materialists, Materialistic, Materialism, Immaterial, Immateriality, occur 58 times. Empiricism, 8 times. Skepticism, 10 times. Idealism, 12 times. Fatalism, 4 times. Realism, 4 times. Phenomena, 16 times. Dogmatism, twice. Phrenology and Phrenological, 6 times. Many other uncommon words and phrases are used more or less, such as Gaseous, Malleability, Ductility, Elasticity, Extension, Impenetrability, Mysticism, Science, Geology, Institutions, Conceptions, Alkaline-base &c. &c.
Among the authors quoted, Pythagoras, Socrates, Plato, Cicero, Seneca, Aristotle and M. Victor Cousin, of France, are conspicuous. Such arguments may appear conclusive to one that is already wedded to the immortal soul theory, but to another, the only impression made is that the author is a scholar in philosophy. But this is no argument in favor of the correctness of his religious opinions, but is rather against them, especially when he gives philosophy the prominence in giving a reason for his faith in what he calls one of the fundamentals of christianity.
There would be no need of so much philosophical reasoning, if immortal-soulism was plainly revealed in the Bible; and if it is not plainly revealed, why does this author charge Atheism upon us for not believing it.
What we might say against using worldly wisdom and philosophy in matters of religion and truth would perhaps be of little value, but what God has said, all men should agree is the truth. The154following is what we presented in the discussion as an offset against philosophy.
"Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world?" 1 Cor. i, 20.
"Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool that he may be wise. For the wisdom of this world is foolishness with God." 1 Cor. iii, 18, 19.
"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." Col. ii, 8.
"O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called; which some professing have erred concerning the faith." 1 Tim. vi, 20.
The Apostles, all except Paul, were unlearned men; and he did not have any use for his philosophy after he was converted. One sermon by the unlearned Peter, converted more to Christ and truth than the learned Paul could have converted in an age, if he had used the words of man's wisdom. He might have converted many to himself—to the belief that he was a smart, learned, wise and scientific man, but the truth of God does not lie in that direction. But how did Paul preach?
"And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God." "And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the spirit and of power." "Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual." 1 Cor. ii, 1, 4, 13.
The Holy Ghost has ever taught with words adapted to the capacity of the simple, the childlike, and humble, however unlearned they may be. The language of the Spirit of God is so simple that the worldly wise and high minded cannot comprehend it till they come down. It is foolishness to them. The channel of truth is low and easily found by the lowly; but the high-minded are almost sure to overlook it and pass on in the broad road to death. Says the apostle "Hath not God chosen the poor of this world &c.?" James ii, 5. And Paul says "Not many wise men after the flesh, not many mighty, not many noble are called."
The worldly, rich man, is esteemed by those who travel in the broad road; so is the philosopher, and the man of science; but none of these recommend a man to God.
O that men would humble themselves in the sight of the Lord, then would they see that immortality comes through Christ alone, and if it is so sought for, never will be obtained, either in this world or that which is to come.
M. E. CORNELL.
Green Spring, Ohio March 16th.
"STAND UP FOR JESUS."
By Geo. Duffield, Jr.
BY GEO. DUFFIELD, JR.
"Stand, therefore, having your loins girt about with truth, and having on the breastplate of righteousness." St. Paul to the Ephesians
"Tell them to stand up for Jesus!" Dying words of Dudley A. Tyng.
STAND up! stand up for Jesus!
Ye soldiers of the cross;
Lift high his royal banner,
It must not suffer loss:
From victory unto victory,
His army shall be lead;
Till every foe is vanquished,
And Christ is Lord indeed!
Stand up! stand up for Jesus!
The solemn watchword hear;
If while ye sleep, he suffers
Away with shame and fear!
Where'er ye meet with evil,
Within you or without;
Charge for the God of battle,
And put the foe to rout.
Stand up! stand up for Jesus!
The trumpet call obey;
Forth to the mighty conflict,
In this his glorious day;
"YE THAT ARE MEN" now serve him,
Against unnumbered foes;
Your courage rise with danger,
And strength to strength oppose!
Stand up! stand up for Jesus!
Stand in his strength alone.
The arm of flesh will fail you;
Ye dare not trust your own;
Put on the gospel armor,
Each piece put on with prayer;
Where duty calls, or danger,
Be never wanting there.
Stand up! stand up for Jesus!
Each soldier to his post!
Close up the broken column,
And shout through all the host!
Make good the loss so heavy,
In those that still remain,
And prove to all around you,
That death itself is gain!
The Errors of Perfection
The chief things proven by him who professes to be perfect, are ignorance of himself, 1 John i, 8, and ignorance of God, Job xl, 5, 6.
Many reverse the Scripture rule 1 Cor. xiv, 20, and are in understanding children, in malice men.
The Key to Heaven
By Gurnall
The Key to Heaven.—Sometimes, perhaps thou hearest another Christian pray with much freedom and fluency, while thou canst hardly get out a few broken words. Hence, thou art ready to accuse thyself and to admire him; as if the gilding of the key made it open the door the better.—Gurnall.
Swearing an Oath, or Vowing.
By J. B. Frisbie
THERE are different kinds of oaths mentioned in the Bible: sacred, profane, and rash oaths.
I. Judicial oaths allowable and never prohibited either in the Old or New Testament. Ex. xx, 16. Thou shalt not bear false witness against thy neighbor. Rom. xiii, 9. God says he will be a swift witness against false swearers. Mal. iii, 5. The law is made for perjured persons, (having sworn falsely.) 1 Tim. i, 9, 10. Where is it said, we shall not bear true witness under oath against our neighbor? Joshua vi, 26. And Joshua adjured (swore) them, &c. 1 Sam. xiv, 24. Saul had adjured (sworn) the people. Matt. xxvi, 63, 64. The high priest said unto Jesus, I adjure (swear) thee by the living God, &c. Jesus said unto him, Thou hast said. Here Jesus answered under oath to the high priest.
Ex. xxii, 7–13. The parties shall come before the judges. . . . Then shall an oath of the Lord be between them both, that he hath not put his hand unto his neighbor's goods; and the owner of it shall accept thereof, and he shall not make it good. Paul refers to this oath-taking. Heb. vi, 16. For men verily swear by the greater; and an oath for confirmation is to them an end of all strife. To swear: "Solemnly to call on God to witness." Union Bible Dictionary. Jer. iv, 2. And thou shalt swear, The Lord liveth. Jer. xii, 16. Swear by my name.
Isa. lxv, 16. He that sweareth in the earth shall swear by the God of truth. This is in the gospel dispensation, after the call of the Gentiles, and rejection of the Jews. Verse 12. Deut. vi, 13. Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name.
The nature of an oath. The making an appeal to the Supreme Being, and calling him to witness and record, constitutes the spirit and essence of an oath. "It is no matter in what form this appeal is made."
Bishop Hopkins says: "We find St. Paul himself more than once attesting the truth of those grave and weighty matters which he delivered in his epistles, by calling God to witness, which is the very form and nature of an oath. See 2 Cor. i, 23. I call God for a record (or witness) upon my soul, that, to spare you, I came not as yet unto Corinth." Dr. Clarke's note on this is, "A more solemn and more awful form of oath, was never presented, nor taken by man, than this: no kissing of the book, holding up the hand, nor laying hand on the Bible, can add either solemnity or weight to such an oath! It is as awful and as binding as anything can be; and him who would break this, no obligation can bind." See other similar expressions of Paul's. Rom. i, 9; Rom. ix, 1; 2 Cor. xi, 31; Gal. i, 20; Phil. i, 8; 1 Thess. ii, 5.
II. What kind of oaths did Christ and James refer to, when one says, "Swear not at all," and the other says, "Neither by any other oath." Matt. v, 34; James v, 12.
1. Christ referred to a class of oaths that were to be "performed," or something to be done, more than simply stating facts, as in judicial oaths.
2. He refers to a class of oaths which are never used in any court of justice; as, by the heavens, by the earth, by Jerusalem, and by my head, &c.
3. He refers to communication, or common conversation, in which such language is often used.
4. The very class of texts that the Saviour refers to, clearly shows what kind of oaths he intended to prohibit. This we will briefly examine.
Num. xxx, 2. If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do (perform) according to all that proceedeth out of his mouth. This is the swearing, or oath, that has a bond in it to be performed, but not judicial oaths. This was then allowed by Moses, but is prohibited by Christ. This was the same kind of oath that the forty men bound themselves with, that they would not eat or drink till they had killed Paul. See Acts xxiii, 21. Such kinds of rash oaths were permitted once, but are now prohibited. Deut. xxiii, 22, 23. But if thou shalt forbear to vow, it shall be no sin in thee. That which is gone out of thy lips thou shalt keep and perform; even a freewill offering according as thou hast vowed unto the Lord thy God, which thou hast promised with thy mouth.
Ps. lxvi, 13, 14. I will go into thy house with burnt offerings; I will pay thee my vows, which my lips have uttered and my mouth hath spoken, when I was in trouble.
Eccl. v, 2, 4. Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God. . . . When thou vowest a vow unto God, defer not to pay it.
Vow—Promise to God; as they appeal to God to witness their sincerity, &c. Webster.
Oath—To take an oath is solemnly to call on God to witness or take notice of what we affirm.—Brown.
A solemn affirmation or declaration, made with an appeal to God for the truth of what we affirm. Webster.
Swear—To affirm or utter a solemn declaration with an appeal to God for the truth of what is affirmed. Webster.
"Thus we see that a vow, oath, or to swear to God, are nearly the same.
To this permission of Moses the Pharisees added their traditions. As in Matt. xxiii, 16–22. Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple he is a debtor! Ye fools and blind; for whether is greater, the gold, or the temple that sanctifieth the gold? And whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, is bound. Margin. Ye fools and blind, for whether is greater, the gift, or the altar that sanctifieth the gift! Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.
Now we can plainly see that Christ refers to that kind of swearing that required a bond to be performed, which cannot refer to judicial oaths.
We can now answer the question, we think, satisfactorily to all as to what the Saviour meant by the sentence, "Swear not at all; neither by heaven," &c.; namely, all that kind of swearing permitted by Moses or the traditions of the Pharisees, also false swearing which they were guilty of by this kind of swearing.
To illustrate my meaning further I will refer to Dr. A. Clarke's Com. Matt. v, 37. "The Jews were notoriously guilty of common swearing, for which our Lord particularly reprehends them, and warns his disciples against. . . . One of the holiest of their precepts relative to swearing was this: Be not much in oaths; although one should swear concerning things that are true; for in much swearing it is impossible not to profane." See Lightfoot's Works, Vol. II, p. 149.
They did not pretend to forbid ALL common swearing, but only what they termed much. A Jew might swear, but he must not be too abundant in the practice. Against such permission our Lord opposes his "Swear NOT AT ALL."
Again, "Our Lord's command, Swear not at all, can never relate to an oath in a civil cause, taken according to the definition above given. Profane and common swearing, with all light, irreverent oaths and imprecations, &c., are certainly intended by our blessed Lord."
The subject is so clear to my mind that it does not admit of a doubt. By looking at the matter carefully, with the connections and references, bearing in mind the many expressions of Paul which amount to the most solemn oaths, it seems that it must be plain to all.
III. James' testimony. James v, 8–13. Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. Grudge not one against another, brethren, lest ye be condemned; behold, the Judge standeth before the door. Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful and of tender mercy. But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath; but let your yea, be yea; and your nay, nay; lest ye fall into condemnation. Is any among you afflicted? let him pray. Is any merry? let him sing psalms.
This swearing stands connected with brethren who have their patience tried like Job's. Job ii, 9. His wife said to him, "Dost thou still retain thine integrity? Curse God and die." If it be thought that there can be no danger of the remnant's cursing and swearing like Peter, we will say that such has already happened. And with this agree Jas. iii, 2, 9, 10, 13. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. Speaking of the tongue, he says, Therewith bless we God even the Father; and therewith curse we men, which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. Who is a wise man and endued with knowledge among you? Let him show out of a good conversation his works with meekness of wisdom. This corresponds with, "let your yea, be yea; and your nay, nay." If this is not James' meaning, it will be hard to tell what he155does mean from the connection. That James does not mean judicial oaths, may be plainly seen by the expressions, by heaven, by the earth, "neither by any other oath" of this class or kind; for it is not the practice to swear witnesses by heaven, by the earth, nor any other oath of this kind.
J. B. Frisbie.
Closet Prayer.
By Editor
“When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret.” Matt. vi, 6. These are the words, this is the advice of the best friend you ever had. How did he show his love for men? By leaving a blissful heaven, for a world of sin and sorrow; the bosom of his Father, for a cross of agony and shame; a crown of glory, for a crown of thorns; the songs of angels, for the silence of the tomb. Yes! He knew the value of the soul of man whether man knows it or not: we learn the value which he puts upon it, by the costly price which he paid for its redemption: for “ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ.” 1 Peter i, 18, 19. It was love to the soul that, made the Son of God a man of sorrows; fastened him to the cross; laid him in the grave! And love to the soul led him to give the counsel, “Enter into thy closet, and pray.”
Do you say “I have no closet; I have no room which I can call my own; into which I can retire whenever I please; and where I can be as long as I please? Well! you are probably not more unfavorably situated in this respect than many of our Lord’s disciples were; and certainly not more so than their Master was, who said, “The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head.” Matt. viii, 20. He came not only to suffer for us as an atoning sacrifice for sin, but to leave us “an example, that we should follow in his steps.” 1 Peter ii, 21. He has left us an example of secret prayer; an example exactly suited to the circumstances of those who cannot command a room of their own. He made a mountain his place of private prayer. Mark vi, 46. Wherever we can be alone with God, wherever we can pray to him—whether it be on the sea-shore, in the field, the shop, the bed-room—there we may have a closet.
A minister of the Gospel, “whose praise is in all the churches,” was once spending the night at a large inn. “It is my custom,” said he to the mistress of the inn, “wherever I am, to have family worship. I am now going to have it with my wife, and I shall be glad if you, and as many of your servants as can come in, will join us.” “I shall be very happy,” was the reply; “and all the servants, shall come in.” Accordingly, she gave her directions to this effect; and all the servants, waiters, chambermaids, ostlers, and postillions, attended. The minister before he prayed, expounded a portion of Scripture; and at the close of his exposition, with much affectionate and earnest solemnity, exhorted his hearers to pray for the Holy Spirit. About a year after, he was traveling the same road. As he drew near the inn, he was accosted by a post-boy, “Sir, do you remember me?” “No, my friend, I cannot say that I do.” “Well, sir, I recollect you. You were here some time ago, and had us all into your room in the house, and explained a chapter in the Bible, and prayed for us. And when you were explaining the chapter, you told us if we had not been accustomed to pray, to begin at once, and to pray, ‘Lord give me thy Holy Spirit. Lord convert my soul.’ I thought much of those words, and was determined to follow your advice. But then I was at a loss for a place in which I could be alone to pray the Lord to give me his Spirit. At last I thought of the stable; and I used to take the key, and lock myself in, and kneel down, and pray that the Lord would convert my soul. And I bless God, I have reason to believe that he has heard and answered my prayers; that he has given me his Spirit, and converted my soul.” This shows the truth of the old saying, that, “where there is a will, there is a way.” The God of grace had given the poor post-boy the will to pray, and he found a closet in a stable. Remember, that wherever you are, there God is.
Those who neglect secret prayer, are in the most awful condition in which any can be on this side of eternity. A prayerless state is a graceless state. To live without prayer, is to live without God. But can you do without God? Can you do without his blessing, without his favor, without his grace, without his guidance, without his guardianship? And will he not “be inquired of for these things?” We have a very clear direction, and very strong encouragement in the divine promise; “Ask, and it shall be given you; seek, and ye shall find; knock and it shall be opened unto you.” Matt. vii, 7. But if we do not ask, we have no right to expect that we shall receive; if we do not seek, we must not wonder if we never find; if we do not knock at the door of mercy now, we may knock too late hereafter, and receive only the answer, “Verily, I say unto you, I know you not.”
Is it not a rich mercy, an unspeakable privilege, that we are permitted at all times, and under all circumstances, to approach, and to hold converse with the God of heaven and earth; to “cast all” our “care upon him,” in the delightful assurance that “he careth for us;” in everything by prayer and supplication, with thanksgiving, to let our requests be made known unto him! Phil. iv, 6. See how the servants of God, in the days of old, realized this, their blessed privilege. Jacob was “greatly afraid and distressed,” when he heard that his brother Esau was coming to meet him, as he had every reason to believe, with the thoughts and the feelings of a bitter and revengeful enemy. Encumbered with a train of women, children, servants and cattle, he knew, that as far as human strength and human means were concerned, he was no match for Esau and his four hundred armed warriors. But he knew also, that “in the Lord Jehovah is everlasting strength;” he knew that “man’s extremity was God’s opportunity;” that there are no dangers, from which the Lord cannot rescue; no enemies, from which he cannot deliver. Accordingly, he went into the closet; not that he had any room at hand, in which he could shut himself up for the purpose of prayer to God; the bare earth was his floor; the broad canopy of heaven was his roof; he had sent his family over the brook; “Jacob was left alone;” (Gen. xxxii, 24.) and there he wrestled and prevailed. The psalmist pursued the same course, and met with the same success. “In my distress I called upon the Lord, and he heard my voice.” Psal. xviii, 6. And how many can, from their own experience, bear a like testimony!
Do not think it enough that you pray in the sanctuary. It is, indeed, “good to be there.” Many a true Christian has there been filled with joy unspeakable. Every true Christian loves the habitation of the Lord’s house, and the place where his honor dwelleth. But the sanctuary does not render the closet unnecessary. This “ought you to do, and not to leave the other undone.” If the closet is unfrequented, if secret prayer is neglected, you will be like Samson when his hair was shorn, and his strength gone; you will be an easy prey to your spiritual enemies. If you would not be entangled in the snares, by which you are on every side surrounded, in a world which “lieth in wickedness;” if you would not yield to the temptations to which you are continually exposed; if you would “fight the good fight” against sin, Satan, and the world, “not as one that beateth the air;” if you would so “run the race that is set before you,” as to win and to wear the “incorruptible crown;” it is in secret prayer that you must especially seek the needful supplies of strength.
But perhaps you say, “I find nothing so difficult as secret prayer. When I attempt it, my heart is so cold, my thoughts are so prone to wander, that I am discouraged, and obliged to give it up, hoping that I shall be in a better frame at another time.” Oh! beware of this: when you are thus induced to give it up, you are just affording the great enemy of your soul the advantage over you, which he so earnestly desires and seeks. It is his great aim to keep you from private prayer. If he can accomplish this, he accomplishes all.
No wonder, therefore, that when you enter your closet you find him there, ready to fill your mind with vain, and wandering, and worldly thoughts. No wonder that you are tempted to leave the closet at this time, hoping to enter it in a better frame at another. Say, when the thought rises in your mind, “this is the suggestion of my great enemy.” Be not “ignorant of his devices.” Listen not to his pernicious counsels. Call earnestly upon God to give you his Holy Spirit, and to strengthen you against the insidious attacks of the tempter. Let your watch-word be, PERSEVERANCE. Let your resolution be that of Jacob the successful wrestler, “I will not let thee go except thou bless me.”—Sel.
Growth of the Great West.
Judge Meekin, of Minnesota, in a recent speech on the subject of mail service between the head waters of lake Superior and the Pacific ocean, stated some remarkable facts in relation to the wonderful growth of the west. He said, that in 1816, the first effort in good faith was made to navigate the lakes. In 1841 their commerce reached an aggregate of sixty-five millions of dollars. In 1856 it swelled to the enormous sum of six hundred and eight millions. Cities in the meantime arose on their shores like magic, vieing in population and business with others that had been growing for centuries. Buffalo, Chicago, Millwaukie, Cleveland, Detroit, and others are classed among the cities and commercial centres of the world. In a speech delivered in New York more than twenty years ago, Mr. Webster, in alluding to this subject, said: ‐These great lakes, stretching away many thousands of miles, not in a straight line, but with turns and deflections, as if designed to reach, by water communication, the greater number of important points through a region of vast extent, cannot but arrest the attention of any one who looks upon the map. They lie connected but variously placed, and interspersed as if with studied variety of form and direction over that part of the country. They were made for man and admirably adapted for his use and convenience.‑ ‐Looking,‑ says he, ‐over our whole country, comprehending in our survey the Atlantic coast, with its thick population, its advanced agriculture, its extended commerce, its manufactures and machanic arts, its varieties of communication, its wealth and its general improvments; and looking then into the interior, to the immense tracts of fresh, fertile, and cheap lands, bounded by so many lakes, and watered by so many magnificent streams, let me ask if such a map was ever before presented to the eye of any statesman as a theatre for the exercise of his wisdom and patriotism? And let me ask, too, if any man is fit to act a part on such a theatre who does not comprehend the whole of it within the scope of his policy and embrace it all as his country!‑—Sel.
Acquaintance with God.
CERTAINLY the greatest, the noblest pleasure of intelligent creatures must result from their acquaintance with the blessed God, and with their own souls. And oh, how divinely pleasant and entertaining it is to look into our own souls, when we can find all our powers and passions united and engaged in pursuit after. God, our whole soul longing and passionately breathing after a conformity to him, and the full enjoyment of him! Verily, no hours pass away with so much divine pleasure, as those that are spent in communicating with God and our own hearts. How sweet is a spirit of devotion, of seriousness and solemnity; a spirit of gospel simplicity, love, and tenderness! Oh, how desirable and profitable is a spirit of holy watchfulness and godly jealousy over ourselves; when our souls are afraid of nothing so much as that we shall grieve and offend the blessed God, whom at such times we apprehend, or at least hope, to be a father and friend; whom we then love and long to please, rather than to be happy ourselves, or at least we delight to derive our happiness from pleasing and glorifying him. Surely this is a pious temper, worthy of the highest ambition and closest pursuit of intelligent creatures. Oh, how vastly superior is the pleasure, peace, and satisfaction derived from these divine frames, to that which we sometimes seek in things impertinent and trifling!—Sel.
REPORT FROM INDIANA.
By J. H. W.
ON Fifth-day, 17th inst., I left Bro. Hull to finish up our meetings in Marshall Co. and went to North Liberty, St. Joseph Co. I found Bro. Harvey strong in the faith, and in daily expectation of the arrival of Bro. Loughborough. I commenced holding meetings in the school-house on Sabbath evening, and continued every evening for a week. There had been so many lectures given there by different brethren at different times, that the prospect was a dull one; but the attendance was good, and I hope good may result. One more fully resolved to keep the Sabbath, and others are thoroughly convinced, and I have hope of some of them. Bro. Harvey is going all that he can to place the truth before his friends and acquaintances in that section of the country, but in North Liberty the prejudice and opposition is strong. The M. E. minister attended one evening, and, I was told, expressed a desire to hear all the lectures but his appointments forbade. After Bro. Loughborough was there about a year ago, the church voted to close the meeting-house against preachers of our views; and it appeared singular to see the members of the same church sit from one and a half to two hours on the rude, uncomfortable seats of the old school-house, to hear what they would not allow to be preached in their house. Whether they feared these doctrines would harm their church building more than their church members, I cannot tell.
On First-day, 20th, I went about six miles north and held one meeting. There was a strong desire to hear, in that neighborhood. On the 21st, Bro. Hull arrived, reporting success as good as we anticipated in Marshall Co. It was deemed advisable for him to go into the north neighborhood, while I continued in Liberty. When I last heard from him he was having the school-house crowded with anxious listeners.
By request I came to La Porte last Sixth-day. The church were in a dull, lukewarm state; but the testimony of the Word was gladly received, and all appear to feel cheered and encouraged.
Spiritualism has a strong hold in this place, and the truth, of course, will be unpopular. There was once quite an interest amongst the foreigners, especially the Swedes, on the Third Angel's Message; but the sound went forth, and the Lutherans from other places rallied and built a house of worship in their midst, to oppose it. Who can tell the consequences of their blind zeal?
We, as a people, must be more determined and persevering in our efforts to build up the truth and oppose error. Our opponents often present examples of faithfulness and zeal to accomplish the purposes of the enemy that we should do well to consider. "Who is a faithful and wise steward?" May the Lord enable us to "give all diligence" that we "may be partakers with them who through faith and patience inherit the promises." J. H. W.