Publishing Committee · Battle Creek, Mich. · Dec 3, 1857
THE NATURE AND TENDENCY OF MODERN SPIRITUALISM.
By John Harvey Kellogg
(Continued.)
We now come to notice the works of the enemy which the Scriptures condemn, among which the works of the magicians of Egypt are included. The first noticed in the Scriptures is witchcraft.
Many contend, and those too, who profess faith in the Bible, that there is no such thing as witchcraft; and that a belief in its existence is a relic of the superstition of the dark ages. But God said, [Ex. xxii, 18,] "Thou shalt not suffer a witch to live." This proves that witches did exist, or else God commanded them to put to death such as had no being, to suppose which, would be absurd. Paul also teaches in Gal. v, that witchcraft is one of the works of the flesh as much as envy, hatred, drunkenness, and murder. Thus the fact of its existence is established by both Testaments.
Again in Lev. xix, 26, they were forbidden to use enchantment; and verse 31 says: "Regard not them that have familiar spirits, neither seek after wizards to be defiled by them." And in chap. xx, 6, the Lord said he would cut off the soul that turned after wizards, and such as have familiar spirits. Also in verse 27; a wizard and such as had familiar spirits, either men or women, were to be put to death.
According to the definitions of the words witch, wizard, sorcerer, enchanter, &c., which we will give, these various works are closely allied to one another, or are all parts of the same work, differing more in degree than in nature. Most of them are named in Deut. xviii, 9-12, which is as follows:
"When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of these nations. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the Lord.
The following definitions are copied from Webster's Unabridged Dictionary:
WITCHCRAFT. The practices of witches; sorcery; enchantments; intercourse with the Devil; power more than natural.
SORCERY. Magic; enchantment; witchcraft; divination; by the assistance, or supposed assistance of evil spirits: or the power of commanding evil spirits.
ENCHANTMENT. The act of producing certain wonderful effects by the invocation or aid of demons, or the agency of certain supposed spirits; the use of magic arts, spells, or charms; incantations.
DIVINATIONS. The act of divining; a foretelling future events, or discovering things secret or obscure, by the aid of superior beings; or by other than human means.
NECROMANCY. Properly the art of revealing future events by means of a pretended communication with the dead.
FAMILIAR SPIRIT. A demon or evil spirit supposed to attend at a call.
But Israel did not keep free from these abominations. King Saul consulted a familiar spirit when the Lord rejected him, and would not answer him. It is no uncommon thing in these days for those to seek to familiar or evil spirits, who never ask counsel of the Lord, and who have no reverence for his word. Also Manasseh, who was very wicked, and in whose reign Israel was taken captive by the Assyrians, "did evil in the sight of the Lord, like unto the abominations of the heathen . . . he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards; he wrought much evil in the sight of the Lord, to provoke him to anger." 2 Chron. xxxiii, 2-6.
One writer in a spiritual paper has undertaken to show that this restriction was placed upon the Jews alone, given in a law specially for them; that Gentiles were never bound by it, and in this dispensation neither Jew nor Gentile is holden to it. But the following facts disprove the assertion: (1) The Lord calls them "the abominations of the heathen," and after naming them says: "For all that do these things are an abomination to the Lord: and because of these abominations the Lord doth drive them out from before thee." Deut. xviii, 12. (2) The abominable, and sorcerers are condemned in the New Testament; Rev. xxi, 8. See also Gal. v, 19-21; Acts xiii, 6-11; Elymas the sorcerer, a false prophet, withstood the apostles, and tried to turn away others from the faith. This is ever their intent. To him Paul used the following language: "O full of all subtility and all mischief, thou child of the Devil, thou enemy of all righteousness." This language is applicable to all sorcerers, and their co-workers, according to the testimony of the Bible respecting their works. See Acts viii, 5-11; xvi, 16-18.
The viith chapter of Isaiah is doubtless a prophecy of the present time, or the last days. Of this there are several separate points of proof in the chapter, only one of which we will notice. Verses 20, 21, "And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony; if they speak not according to this word, it is because there is no light in them."
If "seeking unto them that have familiar spirits," and "the living to the dead" does not imply the present work of consulting mediums and countenancing their sorceries, to what could it apply? or is the Scripture without meaning? Only ten years ago this scripture might have appeared almost meaningless. Then the sorrowing friends would anxiously surround the bed of the dying, eager to catch each word, which was often laid up in the heart as a memento of the lost one. Then if the departed had aught to tell, it was listened to with breathless interest, as all were well assured that no future communication could pass between them till the morning of the resurrection should loose the now silent tongue. But now, how changed the times! Parents no longer regard death as an enemy tearing their children from their embrace; but as the best friend, to transplant them as buds of promise, where they can sooner blossom in a happier clime, and mature in richer beauty. The infidel no longer sinks to the sleep of death with a "fearful looking for of judgment, and fiery indignation which shall devour the adversaries," but he is led to expect to be released from the sinful surroundings and propensities of the present state, to awake where there is no suffering for sin, and all are progressing toward perfect bliss; thus making the cross of Christ of no effect, and rendering the gospel a nullity. Witness the case of the blasphem26er, Thomas Paine, as revealed through Rev. C. Hammond, medium. Death is regarded only as a transition, not to be dreaded nor avoided. While wisdom cries, "all they that hate me love death," [Prov. viii, 36,] the foolish turn away from the paths of wisdom, and say, "We have made a covenant with death, and with hell [the grave] are we at agreement." Isa. xxviii, 5. The word of God counts death an enemy; 1 Cor. xv, 26; and Jesus is the great life-giver, conferring immortality on all who seek for it by patient continuance in well doing; Rom. ii, 7. Of course, they who attribute immortality to another source, or seek for it in another way, dishonor God by rejecting the gospel of his Son. They reverse the order of scripture, which says that the Lord will destroy death, and raise the dead to life. See the following from a spiritual paper:
"Fold us in thy embrace, sweet angel death,
So that no cloud can our twin being sever;
Come with soft lips and kiss away our breath
And let us take our heavenward flight together."
The Scripture says that the saints of God will all take their "heavenward flight together," not when they die, but when the Lord Jesus shall come and raise them from their graves. 1 Thess. iv, 13-18. And he will not only "abolish death," [2 Tim. i, 10,] but also destroy him that has the power of death, that is the Devil. Heb. ii, 14. The Devil introduced sin into the world, and sin produced death. Rom. v, 12; vi, 23; Jas. i, 15. If the spiritual theory were true, to destroy death and bring the saints back from under its power, would only be to reverse a "desirable transition," and bring them down again from a superior to an inferior condition. Thus they despise the word of the Lord by calling "evil good, and good evil," and rob Jesus, the life-giver, of his glory. But there is a day coming when he will vindicate his truth, and his enemies shall perish; for he says: "And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it." Isa. xxviii, 18.
Now the fact is clearly established that Moses was withstood by enchantment and sorcery, which is the work of the Devil to oppose the truth; by counterfeiting and imitating the miracles of God. So, in like manner, will the truth be resisted in the last days. So was it resisted in the days of Christ and his apostles; evil spirits, demons, were cast out by the followers of Christ; but there never was a time when seeking unto them that have familiar spirits was so universal as at the present. Kings and peasants, priests and people, rich and poor, all go hand in hand in the abominable work. That "they speak not according to this word," or "resist the truth," will be shown in commenting on other texts.
Two questions are asked and answered in Matt. xxiv. One concerning the destruction of Jerusalem, and one concerning the coming of Christ, and the end of the world. The Saviour points out the long tribulation of the church, principally under the persecution by the Papacy, which was to continue more than 1000 years. The full time of Papal rule, according to Dan. vii, 25, and Rev. xii, 6, 14; xiii, 7, was 1260 years, which commenced in 538 and terminated in 1798. The Saviour said the days should be shortened for the elect's sake. History shows that the days of Papal rule were not shortened, as the power continued with the Papacy till the Spring of 1798; but the tribulation or persecution did not continue the full term of the days. The persecution was abated by the influence of the Reformation, and entirely ceased before the power of the Papacy was taken away. This gave room for the precise fulfillment of the prophecy, concerning the signs of our Saviour's second coming. According to Mark xiii, 24, the first was to take place "in those days after that tribulation." The sun was darkened in 1780; just 18 years before the end of the days; (years;) and as the moon cannot give any light when the sun is darkened, the second sign was also fulfilled at the same time. The falling of the stars occurred 53 years afterwards, in 1833. Says the Saviour, while discoursing of his
coming, and the end of these days, "Then if any man shall say unto you, Lo, here is Christ, or there, believe it not. For there shall arise false christs and false prophets, and shall show great signs and wonders, insomuch that if it were possible, they shall deceive the very elect." Matt. xxiv, 23, 24.
It is truly marvelous that any should be so blind to the sense of this scripture as to apply the caution against those who say "Lo here is Christ, or there," to those who preach the near coming of the Lord. A true Advent believer cannot possibly proclaim that Christ is here, either in the desert, or in the secret chamber: but they teach exactly what the Scriptures say, that his coming is future, and will be personal and visible to all, even as the lightning shineth from one end of heaven to the other.
But we think this scripture is now being fulfilled. There is a class, very numerous at present, and fast increasing in numbers, who do thus teach. There are false christs and false prophets, fulfilling this scripture, showing great signs and wonders, and preaching that the Lord is come. See the following from the Spiritual Telegraph, under the head of an "Important Announcement to the World."
"Hearken then to the voice of wisdom, O ye inhabitants of the earth, and be not blinded as to your Lord's appearing; for he is already in your midst." This is in harmony with the general tenor of all spiritual teaching.
But if Christ is come, how is he come? We have not seen him; our friends still sleep in the dust; and as Peter said of David, so we can say of them, they are dead and buried, and their sepultures are with us to this day. The above "important announcement" we cannot believe, until we can be assured that the events connected with his coming have taken place; but they have not yet. This leads us to the remark that it must be utterly impossible for false christs to appear and deceive those who have correct views of Christ and his offices. Thus, those who firmly believe that Christ is a High Priest on the throne of his Father, and that when he leaves that throne he will descend with a shout, with the voice of the Arch-angel and the trump of God, and that at his coming the righteous dead will be raised, the living changed, and all caught up together to meet the Lord in the air, while the wicked will be slain all over the earth; those, we say, who firmly believe these facts, cannot receive the testimony of false christs. And so also of false prophets. The Scriptures furnish a shield on every point; and those who have living faith in God's word will not be deceived.
But many who profess to believe the word of God, only ask for a manifestation of supernatural power or superhuman intelligence to give full credit to the testimony of the power or spirit communicating. But if no false or spurious manifestations of power could be given, this scripture could never be fulfilled. Hence, it is not sufficient proof of their truthfulness, to see signs and wonders wrought; for the false christs and false prophets will show them. From all this it is plain that before any one can successfully proclaim himself christ, he must destroy confidence in the exalted nature and position of Christ, or so pervert the testimony of Scripture as to make Christ such an one as himself. This Spiritualists have done as the following quotations fully prove. The first is from the Spiritual Telegraph, No. 37, and is the testimony of a "spirit" through a "medium."
"What is the meaning of the word Christ? 'Tis not as is generally supposed, the Son of the Creator of all things. Any just and perfect being is Christ. The crucifixion of Christ is nothing more than the crucifixion of the spirit, which all have to contend with before becoming perfect and righteous. The miraculous conception of Christ is merely a fabulous tale." Telegraph, No. 37.
Many expressions to the same intent might be quoted. The next is from a paper read at the spiritual investigating class in the city of New York, by Dr. Weisse.
"Friend Orton seems to make rather light of the communications from spirits, concerning Christ. It seems, nevertheless, that all the testimony received from advanced spirits only shows that Christ was a medium and reformer in Judea; that he now is an advanced spirit in the sixth sphere; but that he never claimed to be God, and does not at present. I have had two communications to that effect. I have also read some that Dr. Hare had. If I am wrong in my views of the Bible, I should like to know it, for the spirits and mediums do not contradict me."
The third is from Dr. Hare himself, given also in the investigating class; though this remark of Dr. H. was made subsequent to that of Dr. Weisse, as above; of course Dr. W. refers to other remarks of a similar nature from Dr. Hare.
"He said that he had been thus protected from deception by the spirits of Washington and Franklin, and that they had brought Jesus Christ to him, with whom he had also communicated. He had first repelled him as an impostor; but became convinced afterward that it was really him. He related that he had learned from that high and holy Spirit that he was not the character Christendom had represented him to be, and not responsible for the errors connected with his name, but that he was, while on earth, a medium of high and extraordinary powers, and that it was solely through his mediumistic capabilities that he attained so great knowledge and was enabled to practice such apparent wonders."
In these quotations the infidelity of the authors is apparent to all. Dr. J. B. Dods, celebrated as a psychologist and spiritualist, is called a "christian spiritualist;" and to show that there is no great difference of faith between the infidel and so-called christian spiritualists, we quote the following from the report of a case of healing by Dr. Dods through spirit influence. He says, "After she was carried into the hall, and near the close of the ceremony (which was a written one) I used these words,— 'Betsy, in the name of the great Master Medium of our race, be whole of your infirmities. Arise and walk.'"
By what power he thought she was healed will be shown by another quotation from the same letter which will be presented on another text.
The above quotations from high spiritual authority show that the way is now fully prepared for false christs to make their appearance and present their claims. Christ "was a medium of high and extraordinary powers," and is now a "spirit in the sixth sphere," but yet behind others, for there are seven spheres. After this the reader will be prepared to believe that we have seen and now know of persons who claim, not only to possess the power that he possessed, but to be christs. Can any one doubt that our Saviour's words will be completely fulfilled in our very midst? "Many shall come in my name, saying I am christ, and shall deceive many." Surely with such warnings as the Scriptures give, with such faithful delineations of these works of darkness before us, we need not be deceived. But such as love not the truth will fall an easy prey to these deceptions. There is only one way of safety in these times of peril, that is to commit our ways, to the Lord, and seek the sustaining and protecting influence of his Spirit, by entire consecration to him, and a renunciation of everything selfish and worldly. J. H. W.
(To be Continued.)
'TIS A POINT I LONG TO KNOW.
By Daniel Herbert
BY DANIEL HERBERT.
A LADY going through a lodging-house in Malvern, was surprised to observe the following lines hung up in every room in the house. On inquiring the reason, she was told that Lord K—, had come to that house in a very precarious state of health, and even thought himself dying. One day he found in a book the verses—read and reread them; they suited exactly his own state of mind, and made so deep an impression on him, that, with God's blessing, his faith was confirmed. On leaving the lodging-house, Lord K—, asked the landlady to hang up the verses, trusting that they might be made of equal use to other poor sinners:
What is the point you long to know?
Methinks I hear you say—'tis this,
I want to know I'm born of God,
An heir of everlasting bliss;
Is this the point you long to know?
The point is settled in my view;
For if you want to love your God,
It proves that God has loved you.
I want to know Christ died for me;
I want to feel the seals within;
I want to know Christ's precious blood
Was shed to wash away my sin.
I want to feel more love to God;
I want more liberty in prayer;
But when I look within my heart,
It almost drives me to despair.
I want a mind more firmly fixed
On it, my everlasting Head;
I want to feel my soul alive,
And not so barren and so dead.
I want more faith—a stronger faith;
I want to feel its power within;
I want to feel more love to God;
I want to feel less love to sin.
I want to live above the world,
And count it all but trash and toys;
I want sweet tokens of God's grace,
Some foretaste of eternal joys.
I want—I know not what I want;
I want that real special good;
Yet all my wants are summ'd up here—
I want—I feel I want my God!
Is this the point you long to know?
The dead can neither feel nor see;
It is the slave that's bound in chains,
Who knows the worth of liberty.
So where a want like yours is found,
I think I may be bold to say,
The Lord has fixed within that heart
What hell can never take away.
However small thy grace appears,
There's plenty in thy gracious Head;
These wants you feel, my Christian friends,
Are never found among the dead.
Engage Satan in the Lord's Strength
Always engage Satan in the Lord's strength, and answer him with God's word.
ROCKS AND SHOALS.
AN EXTRACT.
Some time since, a preacher of some note called on me, and with great earnestness asked me if I saw a notice in the papers of an "indignation meeting" held in his town not long before? On telling him I had not, he began to speak much in its praise, and especially to commend the brethren for their zeal, and spirited resolutions offered on the occasion. I confess I could not help the thought of Jesus and the Apostles recommending to the churches the propriety of holding indignation meetings, to condemn the wickedness of the "powers that be." I fancied that I saw the church at Jerusalem assemble, with Peter at their head, who told them that the church was responsible for all the evils in the land, and said it was the duty of the church to show herself first and foremost in every good work, and Rome must be reformed, or it would soon be blotted out as a nation. To arouse them to action,27he referred them to Caiaphas, whom he called a wily old politician, always studying expediency that he might save a sinking cause, although he could only save it at the price of innocent blood, and referred them to the unjust trial of Jesus, as a fair specimen of his dishonesty and intrigue.
There was Herod, too, whom he called the "emissary of Satan," and said the public must know, that we christians detest such characters, and that we will trample under foot his unjust authority.
Yes, and there is Pilate, too, wholly unworthy of the confidence of the people, who, for fear of losing his office, condescended to the mean and contemptible act of signing the death warrant of the Son of God. He told them it was time that Christians were awake, and show to the world that such men in authority were wholly unworthy of any respect from a Christian community, and recommended that the clergy throughout the land send in their protests, in the name of God and suffering humanity, to their legislative halls, against their wicked enactments and ungodly rulers, whom they placed in authority over the people, and closed by saying, let it be known that from henceforth, correct political views shall be considered essential to Christian fellowship.
I had to give but one more stretch of the imagination, to see Constantine stepping forth, wearing the imperial crown, and holding up the cross, in token of the triumph of Christianity, and the Pope soon was seen following, wearing the wedding ring of Church and State, saying, "Millennium has come, and the saints of the Most High possess the kingdom." But alas! as I looked and saw them well, I saw also that the Church had proved herself a Harlot.
But there is a fourth evil, that is found everywhere in this day of "progression." I name it KORAH, DATHAN AND ABIRAMISM.
It is a sort of wild democracy in the churches, that says to the elders: "Stand back, you take too much upon yourselves, since all the congregation is holy, as well as you." One half of the church difficulties that I have become acquainted with, have grown out of this spirit of insubordination. It refuses submission to the elders, and calls in question that right, as well as their qualifications, to judge in their case. So strong a hold has this spirit gained, that it has destroyed the confidence of the elders to act in their official capacity in many instances. Hence the cry, all over the land, "the inefficiency of our eldership." I care not how well qualified our eldership may be, if this spirit is permitted to reign, we might as well have so many Egyptian mummies set up for elders, as men bearing all the qualifications given by the apostle Paul, for the elders cannot act where this spirit reigns.
As much as we need a more efficient eldership, we need far more a disposition to obey those who have the rule over us, who watch for our souls as those who must give an account to God. Also a greater degree of that charity that thinketh no evil, and that brotherly love that esteems others better than ourselves. And less of that self-love that has so often characterized us, in publishing the weakness of our brethren, through the length and breadth of the land, in the ungodly newspapers of the day, to justify ourselves, and show that we are righteous. This Korah, Dathan and Abiramism, if not subdued, will make us tremble yet.—Christian Review.
SELECTIONS.
Willful Religion.
This is what we often find; and it seems to be brought to view in Col. ii, 23. Ethelothreskeia, thus rendered will-worship, signifies more properly willful-religion. Ethelo, whether in composition or as a verb, according to Buttman and Liddell, expresses will or willfulness as well as choice. Threskeia is uniformly rendered in the New Testament by religion. Willful-religion, therefore, is a more exact transfer of the thought in that compound word than will-worship.
But where do we see will-worship?
Religion is a word so broad as to express not only the true religion, but also false religion of every kind. Willful-religion then more properly applies to all sorts of false religion in which the "religious" is willful and stubborn, and to which he is not impelled by Scripture and reason, but chiefly by his own will. Assuming that the religion taught in the Christian Scriptures is right, then it follows that all other religions are false; and also that all appendages added to the religion of the Bible by human beings are false. And all these other religions and appendages in just so far as they are persevered in by determinate willfulness, are willful religions, and fall within the meaning of the above passage.
One willfully believes in just such a God as he forms in his imagination and as pleases his own depraved heart. Another willfully adheres to a religion consisting in a loose set of morals, no more strict than to accord with his own loose conduct. Another willfully sustains a religion that saves all, let their characters be ever so bad. Another willfully sustains the pantomime of puseyistic folly as his religion. Another willfully cleaves to free-masonry in more or less of its various formalities as his religion. Another willfully cleaves to all the items, right or wrong, of his sect, for the sake of sustaining the sect. Another as slave to the principle, that he must abide in the sect where he was bred, and it is shameful to assume that children can ever know more than parents. He therefore willfully adheres to the religion in which he was bred, for the sake of his reputation with associates, who annoy him with that principle. If sprinkling and infant sprinkling are not sustained in the Bible, there is reason to fear that many adhere to this, through the powerful influence of will, or the love of sect.
One minister said, "If it were not the custom of his denomination, he never would sprinkle another babe." What less, in such case, is the adherer to such religious ceremonies, but willful-religion. Many mothers cleave to it because it suits their feelings, and they love to do it. A large portion of popish ceremonies and observances are enforced by the determined will of the priests. The tame will of the people is forced into a regular observance, by the arbitrary will of those in authority. A great portion of theirs, therefore is willful religion. Mormonism originated in the basest of passions—man successful by deceiving the masses, and then retaining and controlling the masses by tyranny and force, is also willful-religion, at least on the part of the deceivers and rulers. Some denominations of Christians have created offices of profit and power over the people. Some become willfully zealous in such sect, in order to attain the offices and profits. There then is willful religion.
Most of the denominations that sprung up since the year 1500, have governments, usages, ceremonies, and constitutions appended by human beings to the Christian system, and persevered in and sustained also by the "will of man." But it is unnecessary to exhaust the subject. A few hints to the wise is sufficient.
How different in contrast is the holy, child-like, affectionate spirit of one who take the holy will of God for his rule, and merges his own will in all things into the revealed will of God—always inquiring from the heart, "Lord, what wilt Thou have me to do?"—New York Chronicle.
Lord what is less sustained by the Bible than the keeping of the first day of the week for the Sabbath of the Lord; and what better illustration therefore of will-worship, in this sense, could we have. Is it not emphatically through willfulness or the "love of sect," or popularity that many persist in it, since nothing can be found in the Bible to sustain it.—Ed. REVIEW.
The Prayer-Meeting.
A poor laboring man said, "I love the church; I love preaching; but dearer than all, I love the prayer-meeting; I always feel as if I were going into my Father's house, when I go into the room, where we meet for prayer."
"The room for prayer our Father's house!" It struck us a beautiful thought. This poor man felt himself to be a prodigal, and where should a prodigal go, but to his father's house? He felt weary with his day's work, worn with the cares of life, and where should he seek for refreshment and rest but in his Father's house?
We remember a pious cartman who was always found in his place at the prayer-meeting and the lecture; and when he was told that he ought to stay at home, after the fatigues and exposures of the day, he replied, "I find I can rest all the better by going to meeting; I forget all my pains and labors, and feel stronger and better prepared for the next day's toil."—Evangelist.
Stereotypes in Prayer.
By New York Independent
Some men who are always at "opening the windows of heaven," "raining a rain of mercy," "laying down the weapons of rebellion," "stony hearts," "unclean hands," "blind eyes" "deaf ears," at length transfer the thoughts to the outward symbol, and quite hide the inward and spiritual state. Some men never say humble, or humility, except by such expressions as "on the bended knee of the soul," and "going down into the valley of humiliation." Many men have apparently forgotten the name of Christ. They always use the word Cross instead. They pray to be reconciled to the Cross, they exhort men to come to the Cross, to look at the Cross, to lay down their sins at the foot of the Cross. We heard an ordination sermon of great ability, upon salvation by Christ, in which that name was not once mentioned, the Cross becoming the synonym. Had a heathen stranger been present, he would have supposed the name of the God whom we worshiped, to be "Cross." This is the more unfortunate, because it not only sinks the power of a living personality, but presents in its stead a symbol which, however precious and historically affecting, may, by too great familiarity, lose entirely the Saviour, and leave only the wood, a relic worse than any which Romish superstition has presented.—New York Independent.
"Have no Time to Pray."
INDEED, friend, "havn't time?" What is time? whose is it? Who made time? is time yours, or God's?—which? Has God given you time to live in, breathe in, walk in, talk in, pray in? Why not pray in it, then?—mind what God says. God commands you to pray—pray always—with all prayer and supplication in the spirit.
"But I have so much business"—
"Business," indeed? What business? yours or God's? Have you any separate business from God's business? If so, you are a rebel—attempting to dethrone God, and set up a separate kingdom!
Does God tell you to do your business first, or his?—which? Have you any business aside from God's? Have you?—we say again, a rebel, a false steward! "He that is not for me, is against me."
Your business should be God's business, and God's business yours—and your first and great business is to serve God with all the heart, soul, mind strength—this through eternity. The more business you have, the more you need prayer, grace wisdom, righteousness, salvation, santification.
Some farmers, and some mechanics, and some merchants, run off, clasp the "muck rake," neglect the closet, the family altar.
Friends; will not God by and by take from you the stewardship, and give it to others more worthy, more faithful, and more honorable? "Will a man rob God?"
"In all thy ways acknowledge Him, and He shall direct thy paths." "So shall thy barns be filled with plenty and thy presses burst out with new wine."
Prayer.
PRAYER is not eloquence; but earnestness; not the expressions of our wants, but the feeling of them; not emanation of the intellect, but the aspirations of the heart; not the bending of the knee, but the prostration of the soul. It is a guilty sinner impressed with a sense of his wants and a true mode of their relief. It is a man in audience with the Deity.