Review and Herald, Vol. 28, No. 10.
Faith, Presumption, and Spiritual GiftsPage 1
Faith, Presumption, and Spiritual Gifts.
By D. T. Bourdeau
FAITH is confidence in the testimony of God; while presumption is confidence without sufficient warrant. Faith and presumption are frequently illustrated in the Scriptures; but our limits will permit us to refer but to a few instances where they are exemplified. The first instance relates to the Israelites and the Egyptians at the time of the crossing of the Red Sea. The Israelites believed, and "passed through the Red Sea as by dry land." The Egyptians had confidence that they also could pass through the sea in the like manner; but in trying to do it they were drowned. The Egyptians had confidence as well as the Israelites; but they had not sufficient warrant to believe that they would accomplish their design; and with their blind faith they rushed on until they were submerged in the mighty deep. But not so with the Israelites. Their faith took hold of the promise and testimony of God, that they should be delivered, and it was proved genuine by their deliverance. Another clear instance of presumption is seen in the Israelites who had rebelled by their unbelief at the report of the ten unbelieving spies, and who had just escaped death, for the time being, at the earnest intercession of faithful Moses. When they saw the fate that awaited them, that they must die in the wilderness without seeing the promised land, they changed their course, and worked themselves up in the belief that they could go up unto the place which the Lord had promised. And "they presumed to go up unto the hill top," and their enemies smote them and discomfited them. Num. xiv. In this case they had strong confidence, but their confidence was presumptuous, because it was not grounded on the warrant and authority of God; on the contrary it was built up against the direct prohibition of God, not to go, because they had sinned, and was but a new phase of the unbelief which had characterized their course. It is evident from the Scriptures that there will be much of this presumptuous faith in these last days. Many will come to the day of the Lord perfectly deceived; presuming that they are all right, and claiming the favor of God; but it shall be said unto them, "Depart from me, ye that work iniquity." Even the last church, at a certain period of their history, are found with this presumptuous faith; for they are represented as saying that they are rich, and increased in goods and have need of nothing, while they know not that they are wretched, and miserable, and poor, and blind, and naked. Rev. iii, 17. It is manifest that presumption and unbelief are closely connected with each other; and those who oppose God's testimony the most, often think that they have genuine faith, while those who hold to the truths they oppose, are thought to be presumptuous. But in every case the word of God is to determine who has faith and who has presumption. With these introductory remarks, let us briefly inquire into the subject of spiritual gifts. Does the word of God justify us in believing in their perpetuity? or is it presumption to believe that God designed they should exist throughout this dispensation? In replying to these questions, we will first use the same kind of evidence that is used in favor of the law of God and the Sabbath. And in regard to the law of God we say, 1. God himself has enacted it, and unless it can be shown by the Scriptures that he has abolished it, we are bound to believe it is still in force; for "surely God doeth nothing but he revealeth his secret to his servants the prophets." But this cannot be shown by divine testimony; therefore the law is still binding. The same argument is good in regard to the gifts. God himself has instituted them, and set them in the church. 1 Cor. xii. He has never abolished them; neither have any of the prophets predicted that they should be done away before that which is perfect is come; on the contrary they have prophesied a special effusion of the Holy Spirit in the last days, the result of which would be the development of the gifts. Joel ii, 28; Acts. ii, etc. Therefore the gifts still exist in the plan of God. 2. If it can be shown by the Scriptures that the law of God exists this side of the cross, then we may justly conclude that it was designed for this dispensation. Now numerous testimonies prove this, (See Matt. v, 17–19; Rom. iii, 31; vii, 8, 12, 16, 22, etc.); hence the perpetuity of the law is established. The same is true of the gifts. Christ gave them to man after his ascension, Eph. iv, 12–16, and we see them in full exercise after the ushering in of this dispensation, Rom. xii; 1 Cor. xii–xiv, therefore we accept them as belonging to this dispensation. 3. In regard to the Sabbath we say, Whatsoever is said or predicated of a thing as a whole, is also predicated of all the parts under it; therefore when we prove the perpetuity of the whole law, we thereby prove the perpetuity of the Sabbath. The same is applicable to the gift of prophecy. It is one of those gifts whose perpetuity is fully established by the testimony of God; hence we scripturally and logically acknowledge its perpetuity. 4. The Sabbath is in the bosom of the law, and being equally moral in its nature with the rest of the law, it stands or falls with it. So the gift of prophecy is in the midst and heart of spiritual gifts, and having been instituted for the same great object for which the rest were designed, viz., the work of the ministry, the unity and perfecting of the saints, it must stand or fall with them. Those who oppose the gift of prophecy would not consent to dispense with evangelists, pastors, teachers, the word of wisdom, the word of knowledge, faith, etc., because those gifts have not accomplished their work. Neither do we feel disposed to dispense with the gift of prophecy for the same reason. 5. Aside from the above evidences in favor of the law and Sabbath, which would seem sufficient of themselves, the Lord has in his mercy singled out the law and Sabbath in prophecies applicable to the present time, showing their perpetuity. See Isa. viii, 16, 17; li, 12–14; Rev. vii, 1–3; xiv, 12–14; xxii, 12–14. So the Lord has in his great goodness pointed out the gift of prophecy as existing in the last church. St. Paul while addressing those who are not in darkness that the day of the Lord should come upon them as a thief in the night, who should watch, be wholly sanctified and preserved blameless unto the coming of Christ, says, "Quench not the Spirit. Despise not prophecyings." 1 Thess. v, 19, 20. He says not, the prophecies, but "prophecyings;" or the exercise of the gift of prophecy, according to the original. Again, of the remnant church we read that "the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ." Rev. xii, 17. Here the dragon is represented as being wroth with the remnant of the woman's seed, which have the commandments of God and the testimony of Jesus. In Rev. xix, 10, the testimony of Jesus is said to be "the spirit of prophecy." Now as he who has the spirit of love and faith not only understands and explains love and faith, but also exercises these graces; so those who have the spirit of prophecy will not only understand and teach prophecy, but they will prophecy. 6. In his final commission to preach the gospel, repent, believe and be baptized, Christ vouchsafes miraculous powers; and in connection with testimonies which have already been referred to, thereby establishes spiritual gifts, to them that believe. Mark. xvi. This commission is still in force, and it is still the duty of men to believe; consequently miraculous powers should be enjoyed by the church. 7. Paul in dwelling on the perils of the last days, says of a certain class, "Now as Jannes and Jambres withstood Moses, so do these also resist the truth. . . . But they shall proceed no further; for their folly shall be manifest unto all men, as theirs also was." 2 Tim. iii, 8, 9. It is generally claimed by Christians that this prediction relates to the signs and work of Spiritualists in opposing the truth. But their folly will be manifest as was also theirs. Hence the people of God will possess the miraculous powers and the gift of prophecy which Moses had. With this array of evidence, which might be greatly increased, can any consistent man or woman say that it is presumption to believe in spiritual gifts? Would it not rather be presumption to believe in their abolition, when the testimony of God is directly against such a faith? The law of God points out the way of holiness, and the gifts of the Spirit are so many agencies to help us walk in this good way. We cannot, dare not, pull down any of God's holy command-74ments; neither can we suppress any of the helps which God has given us to keep them, and develop a holy character. We need all the help that God has provided to overcome every sin, attain to the unity of the faith, stand without an intercessor during the time of trouble, and be found of Christ without spot and blameless at his coming. The idea that objections are urged against spiritual gifts is no more proof, of itself, that they are spurious, than the fact that objections are urged against the law and Sabbath, is evidence that these are false. These objections, when answered, only serve to heighten up and increase the evidences of our position, and thereby strengthen the faith of those who desire the truth; as appears from answers to objections against the visions just published in the Review. Yet we cannot expect that all will be satisfied with the evidences on this subject, any more than we do that all will be satisfied with the evidences of the law and Sabbath, and the Bible. But we should not suffer points which are unexplainable to our minds, to shake our confidence in plain and unmistakable evidences. In doing this we should evince a lack of sound judgment, to say the least; though many who pursue this course are puffed up with the idea of great ability. How inconsistent it is to give up a clear and harmonious chain of evidences, constituting a safe and sure platform, for a few seeming objections. It is leaving that which is certain, to launch off into the field of uncertainty. It is leaving the path of truth and light, to leap into the dark, and grope in darkness. As well might we deny the benefits of the sun, and try to withdraw ourselves from its genial rays, because it has been ascertained that it has spots which do not emit light. Who knows but what those points which are not clear for the time being, will, when understood, elucidate the truth, and prove to be some of the strongest arguments in our favor? It is not prudent to be always looking at objections. In doing this the mind acquires wrong habits, becomes shut up to the dark side, and cannot see that which can be said in favor of a subject, and must eventually take a stand against the truth. And when you have denied one truth, the way is opened to deny another, and then another. For though the truth is so plain that all can see it, yet God compels no one to believe it; and all who prefer to doubt will find room enough for doubts, and an easy way to infidelity. And when the mind has once acquired the habit of doubting, it will deem it a virtue to doubt those truths upon which it once feasted, and adopt errors at which it once shuddered. Having left the path of truth, and being shut from the light, it will not be able to even see what it could once clearly discern and appreciate, and in this condition it is an easy matter to deny and oppose the truth. Objections to the truth owe their origin to various causes, among which prejudice, the corruptions of the heart, which is naturally opposed to the truth, the narrowness and ignorance of our minds, stand prominent. They do not exist in the mind of God, who understands his own testimony; and if he at times sees fit to withhold from our view light on certain points to try our faith, show his superiority, and our dependence upon him, or for some other object having a bearing on our well-being and his glory, shall we not fall back on the evidence that he has been pleased to give us, and believe with holy reverence and devout gratitude? Even though some points in the productions of spiritual gifts should remain unexplainable to our minds, we should not for this reason denounce them as spurious. If this was the right course to pursue, then should the prophet Daniel have pronounced his own writings spurious, for there are points in them that he did not understand, Dan. viii, 27; xii, 9; and so with other inspired writers. Many testimonies from God were not fully understood in the times in which they were given. This appears from many cases in the Bible, among which are the following: 1. Noah was told that a flood of waters was coming to destroy the world that then was; but the inhabitants of his time could not understand this prophecy, as we have no account of any rain before their day. Gen. ii, 5, 6. They could, and doubtless did, philosophize this prediction away, as many try to do at the present time. But the flood came and proved the prediction true. 2. God told Abraham that he would have a son, and that in Isaac should his seed be called, and afterward commanded him to offer up his son Isaac. Here Abraham could have gotten up strong objections based on seeming contradictions and injustice in the testimonies of God. But he staggered not at the promises of God, but obeyed; and God was his own interpreter. 3. The last case that we will mention, is the word of the Lord to Jeremiah and Ezekiel in regard to the fate of the wicked king Zedekiah. The Lord informed Jeremiah that this wicked king should be led to Babylon, and speak with the king of Babylon mouth to mouth, and behold him with his own eyes. Jer. xxxii, 4, 5. But he told Ezekiel that Zedekiah should not see Babylon, though he should die there. Eze. xii, 13. Here, the unbelieving Jews could if they chose, see a discrepancy between the word of the Lord to Jeremiah and the word of the Lord to Ezekiel; for how could Zedekiah see the king of Babylon and not see Babylon, and yet die there? and yet this is just what happened, as history informs us. The Jews had a jolly and triumphant time over these objections; but their joy was of short duration, and was changed to sadness by the exact and minute fulfillment of the word of the Lord as follows: "The Chaldeans took the king, and carried him up unto the king of Babylon to Riblah in the land of Hamath; where he gave judgment upon him. . . . Then he put out the eyes of Zedekiah; and the king of Babylon bound him in chains, and carried him to Babylon, and put him in prison till the day of his death." Jer. lii, 9–11. Thus Zedekiah saw the king of Babylon in Riblah, before he reached Babylon; there his eyes were put out, and he was lead to Babylon, and died in that city without seeing it. We learn from the Scriptures that there will be but little faith on the earth when the Son of man cometh. It will then be as it was in the days of Noah, and in the days of Lot. It will be as it was with Israel in the wilderness, or at subsequent periods in their history, when the word of the Lord came to them through the holy prophets, and they, as a body, refused to receive it. Yet we are informed that there will be faith on the earth at that time. "For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith." Heb. x, 37. Faith is always attended with success, while unbelief is attended with failure. Faith raises the mind upward, magnifies the truths and promises of God, and brings light, courage, and strength to the soul. Unbelief drags the mind to the dust, contrasts the promises of God, shuts God and Christ and all the helps they afford from our view, and brings darkness and spiritual death to the soul. By faith we can move the power and wisdom that made the worlds, and sustain them; that have wrought wonders in ages past, and that change not; which heal the sick, and cast out devils; which remove the veil of futurity, foretell events of importance and bring them to pass, and by which we can overcome the world, the flesh, and the Devil, and be more than conquerors over sin and all our foes, through Christ who has loved us. Let us then believe, remembering Lot's wife and all those who have fallen through unbelief; and we shall be able to say, "We are not of them who draw back unto perdition; but of them that believe to the saving of the soul." Who can expect to be by Jesus blest,
If absent when he comes to meet his guests?
Can those who once have tasted Jesus' grace,
Choose to be absent when he shows his face?
Shall a few drops of rain, or dusty road,
Prevent their public intercourse with God? See! Satan's slaves to scenes of riot go,
By day and night, through rain, or hail, or snow;
And shall some visitor, or worldly care,
Detain believers from the house of prayer? Forbid it, Lord! revive thy people's zeal;
The lukewarm-plague among thy people heal;
Ye heirs of bliss, whom Jesus often meets,
Whene'er his house is opened, fill your seats. A Short Sermon.
By H. S. Gurney
Bro. SMITH: The reform in diet has now become a settled thing with me. I now wish to acknowledge the benefits of this reform, spiritually, physically, and financially; and also the reasonableness of the testimony of sister White, in Spiritual Gifts, Vol. iv, p. 53; viz., “All should have an interest in this work. Those who use tobacco, tea, and coffee should lay these idols aside and put their cost into the treasury of the Lord.” As I have tested the benefits of this reform, I should now in turn let it test me. According to my own estimate, I have laid aside (I include my family) in worse than useless articles which may be considered idols, $50.00 per year, which sum we propose to offer as follows: My wife being equally concerned with myself, will give $20.00 to the S. D. A. P. Association. Myself $20.00. L. A. Gurney, our daughter, $5.00 to Bro. Cornell for his house. C. H. Gurney, our son, $5.00. This is not sacrificing on our part, but on the part of a depraved appetite, which proves very beneficial. H. S. GURNEY. Memphis, Mich. July 24, 1866. [Bro. WHITE: As I am receiving letters from different States requesting me to give the particulars of the pork-disease, through the Review, I send the following statement from Dr. Asa Horr, as published in the Linn Co. Register. D. T. Shireman.] The development of a new disease of marked fatality, and one found to come from our every day domestic modes of life, is the just cause of public concern, not to say alarm. Trichinasis, or pork disease, is eminently such a disease, and the public anxiety to it, justifies the most careful inquiry and the result of the best directed efforts concerning it. With these convictions I have just visited the locality of the recent fatal cases, that from the physicians in charge of the patients, and by uniting our investigations, a just treatment, or effectual prevention might be determined. At Marion, Linn Co., and vicinity, fifteen well marked cases have occured. Five of these have died, three or four remain ill, and the remainder are convalescent. The first cases were in Maine Township, twelve miles N. E. of Marion. It is a settlement of New England farmers. Three boys and three girls, of the ages of 16, 14, 14, 11, 9, and 9 years, the children of M. C. Jordan, Benjamin F. Jordan and Widow Dagget, on their way from Sabbath School, Apr. 22, stopping at a house, took a lunch of sandwiches, in which raw, smoked ham was used. Two days after, all but one of them were attacked with diarrhea, developing into all the symptoms of trichinasis. Effective cathartics were given at once, which doubtless expelled the greater portion of the worm before they multiplied fatally. One—a girl of 16 years—exhibited the symptoms in reversed order—lameness of muscles on the second, and diarrhea on the third day. She was more severely ill than the others, had inflammation of the lungs, and when seen, June 19, could hardly walk, had also a cough and hoarseness of voice. No cathartic was given to her at first, as to the others. A boy 11 years old is the only other case of the six not nearly well. He is thought to be beyond danger, however, unless overtaken by relapse. Soon after, several cases came under the care of Dr. Ristine, of Marion, who, after careful observation through several weeks recognized the true source of sickness, though not till after other persons in the town showed symptoms of the same disease. Portions of the meat from which the ham used in the sandwiches were made, were put under the microscope and found swarming with myriads of trichinae, which, although apparently dead, once in the stomach, would become living and prolific with worms. The corresponding ham, as also the one first mentioned, after being cooked, were eaten harmlessly by seven other members of the family and visitors. This animal was selected for its healthy appearance from a herd which had been affected with hog-cholera, was fattened for family use, and killed in January last. The cases in Marion were nine in number, members of one family of that town. They were Mr. Bemis, aged 72; his wife, aged 57; their two sons, Whittier and Henry, aged 20 and 22; and their daughter, Mrs. Lansing, with her four small children. These became ill about the first of May, after having eaten freely at several times of raw, smoked ham from four to ten days previously. Mr. Lansing ate as freely from the same ham, well cooked, and showed no symptoms of the disease. The severity of the cases was thought to be in direct proportion to the amount of raw meat eaten by each person. Five of these cases proved fatal—one, a little boy, died June first; Henry B. on the 3rd; another child on the 8th; Mr. Bemis on the 15th, and Mrs. Bemis on the 17th. Examinations after death on two of the bodies, showed the parasitism in the muscles, estimated by others and myself at about twenty thousand per cubic inch. Some were also found in the lungs and in the spleen.75 On going for samples of meat from the same hog out of which the infested ham had been taken, the farmer reported that he had just fed the last of it to a sow who devoured her own young, having been told that flesh of her own kind would destroy that propensity. The remedy proved quite effectual, inasmuch as she died in a few days, as was stated of hog-cholera. Samples of flesh from this animal, now in my possession, show an abundant infusion of the trichinae. The symptoms of these diseases, as shown in these cases, were diarrhea on the second day, pain, soreness, and debility of the muscles of the limbs on the third day, with swelling of the face, followed on the fourth and fifth days by swelling of the hands, then of the feet and legs, with fever of a low grade, quick pulse, furred tongue and sleeplessness. The muscular soreness and pain, with fever thirst, tenderness of the abdomen and profuse sweating, continued as the main symptoms till death, in the second or third week, or convalescence, slowly established in from four to eight weeks. Two of the fatal cases had serious pneumonic complications. The diarrhea persisted in some who recovered. The only distinct variation observed between these and the symptoms described by other observers, is the shortness of the interval between the eating of the meat and the commencement of the diarrhea. Some place the time from five to eight days. Continued observation can alone determine which is correct, or whether the period of incubation varies thus widely in different cases. Trichinae spiralis (literally a hair worm coiled) was discovered by Prof. Owen, of England, in subjects brought to the dissecting rooms. This was in 1835, and though often observed afterward, was not regarded as a source of disease, until 1860, Prof. Zenker, of Dresden, found trichinae in great numbers in the muscles of a girl who died under symptoms now recognized as those of trichinasis. Since then the cases observed have been numerous, especially in Germany. In 1863, at Helstaat, Prussia, one hundred and three persons were simultaneously attacked, and nearly all died, after eating of raw sausages at a festival. In the latter part of 1865, Hendersleben, among 2,000 inhabitants, nearly 400 cases occurred with fearful mortality. In 1864 several members of a family in New York City died after eating raw, smoked ham which was found to be swarming with trichinae. In Detroit, a German woman is reported to recently have died from this disease, which her physician claims resulted from raw pork eaten in Germany before emigrating to this country. Trichinae spiralis have been found also in the muscles of eels, cats, dogs, badgers, hedge-hogs, moles and earth worms. It has been abundantly proved that by feeding animals on trichinous flesh, sickness and death resulted to them, and a new brood of parasites inhabiting mainly the fibres of the voluntary muscles, ready when eaten in turn, to repeat the fatal process as before. The trichinae are about 1-30 of an inch long, and 1-700 of an inch in diameter. In the flesh of those who have recently died from them, they are found in coils of various shapes, free among the fibers of the muscles; but in pork-specimens they are contained in a membranous sack, oval in form, which some writers state, become in time calcareous like an egg-shell. In the stomach this shell or sack is removed by the gastric fluids, the liberated worm enlarges and enters at once upon the propagation of its young. The hog cholera is supposed by some to be the same disease. The physicians at Marion are now carrying on a series of experiments to test the question. The public will doubtless be made acquainted with their conclusions. They have secured plentiful supplies with which to make experiments. This disease may be positively made out during life by removing a minute portion of a muscle by a trivial operation and examining it under the microscope. I. I LOVE THE PRAYER-MEETING.
1. BECAUSE, after the toils and perplexities of the day, my mind finds a sweet relief from the burdens that have oppressed it. The privilege of praying for others relieves my own heart. My repinings are lost in anxieties for them. “When I went into the sanctuary, then understood I their end.” 2. There I often obtain new views of truth. A spark is struck from the Word of God that kindles a flame in my heart. A vein hitherto hidden, is opened. My soul bows down to drink the reviving element, and is refreshed. 3. It brings me near to God. It is the place of special promise: “Where two or three are gathered together in my name, there am I in the midst of them.” If many are absent, God is always there. I am never disappointed in this. He never stays away. If but “two or three” meet, he condescends to make “one.” And what a “one” he is! We see him not, but we feel his presence; we hear him not, but something seems to say, “Lo, I am in the midst of you.” 4. It brings me near Heaven. Like Jacob, we are often constrained to say, “This is the gate of Heaven.” Here I come to look upon my Saviour, and the glories of my future eternal home. II. THE CHURCH THERMOMETER.
Well, what is that? Ask any veteran pastor who has weathered the storms, and rejoiced in the sunshines of a long ministerial life, and he will tell you that it is the social prayer-meeting. The true thermometer of a church, to indicate its spiritual temperature, is the weekly gathering around the mercy-seat. A cold prayer-meeting makes a cold church. It is at once the cause and effect of spiritual declension. And as a church has no surer symptom of decay than a decaying prayer-meeting, so nothing feels the approach of a revival so palpably as the place of prayer. A revival begins there commonly. The deserted seats are filled. Those who “could not leave their business now find but little difficulty in closing the doors of their shops or their counting-rooms. The absent Thomases are once more with the deserted flock of disciples, and wonder to find there Saviour there, too, speaking, Peace be unto you! Those who seldom prayed, are now ready to pour out their souls in supplication. A latent power is developed in the church, which astounds both pastor and people. The prayer-meeting, too, becomes a place for communion with each other, as well as for communion with God. Old differences are forgotten; old wounds are healed; church members will grasp each other's hands, and inquire about their neighbors' spiritual health. The experienced mariner constantly “consults the glass.” Brethren! if we are wise, we, too, will keep a look-out upon the thermometer of the church. A prayer-meeting below freezing-point is a fatal indication. III. GO TO THE PRAYER-MEETING.
1. It will be a relief to your own conscience. It will be redeeming the solemn pledge which you made before angels and men, when you gave yourself to Christ and to his church. You cannot have a peaceful conscience while thus disregarding the vows of God which are upon you. 2. It will bring great good to your own soul. You will be refreshed and gladdened in spirit, you will have new and more satisfying evidence of your being the child of God, and will be prompted to new activity in his service. 3. If you are prompt and regular at the prayer-meeting, it will greatly encourage your pastor. His labors are arduous and his discouragements are many, his night-watchings often. Allow not his heart to sink at the thought that you have forsaken the place of weekly prayer. Encourage him by your constant presence, and you will be repaid an hundred fold, in the increased happiness and usefulness of your pastor. 4. Go to the prayer-meeting; it will strengthen your brethren; it will animate their hearts, and make them feel strong in the day of trial. The few who have borne the heat and burden of the day sometimes feel sad, because no more “come up to the help of the Lord against the mighty.” Yet they are resolved never to abandon the cause, for they have enlisted for life. Go, stand by their side, and share the burdens and toils, and you will also share their abundant rewards. 5. Your weekly presence at the prayer-meeting will have a powerful influence upon the unconverted. When they see your perseverance in Christian duty, united with a consistent life, they will take knowledge of you that you have been with Jesus; they will be constrained to go themselves to a place that is so constantly attractive to you, and may, through your instrumentality, be brought to a saving knowledge of Christ. Be punctual, then, at the prayer-meeting, for the sake of those around you, who are “without hope and without God in the world.” 6. Above all, go to the prayer-meeting because it will glorify God. This is the great object for which Christians should live. “Whether ye eat or drink, or whatsoever ye do, do all to the glory of God.” In the spiritual prayer-meeting, God is greatly honored by the growth of Christians in grace and in knowledge, and by the marvelous displays of the Spirit's power in the conviction and conversion of men. Go, through the storm, the cold, and the heat; go, though but two or three are inclined to meet you there; go, though worldly cares press hard; go, meet the people of God for prayer, and you will meet your Saviour, also, and be richly blessed. Reader, do you go to the prayer-meeting? WILL you go henceforth?—Sel. "To Major General O. O. Howard, Commissioner Bureau of Refugees, Freedmen, and Abandoned Lands, War Department, Washington, D. C.: "General—In compliance with instructions received from the department, directing me to proceed to the city of Lexington, Kentucky, to examine into the condition of the freedmen in that part of the State, I have the honor to report that I visited Lexington and vicinity, and prosecuted my investigation for the period of about one month, adopting the following method: In all cases of extreme cruelty to the freedmen, I have relied upon the best and most reliable evidence I could procure, taken under oath. In regard to minor acts of cruelty, either to persons or property, and in reference to the economical, social, and moral condition of the race, I have been controlled by personal observation, aided by information received from intelligent and trustworthy sources. "From the depositions taken by me, and herewith transmitted, I have compiled the facts in the more extreme cases of cruelty and outrage, for reference, and make the same a part and parcel of my report. "An examination of the sworn evidence, or the abstracts made therefrom, will reveal to you sixty cases of outrage, in a limited district and period, unparalleled in their atrocity and fiendishness—cruelty for which, in no instance, as developed by the testimony, is there the least shadow of excuse or palliation. "You will observe I have been able in most instances to give you the names of the injured; in many, the name of the offenders, with dates and localities. "I have classified these outrages as follows: "Twenty-three cases of most severe and inhuman beating and whipping of men, four of beating and shooting, three of robbing, five men shot and killed, two shot and wounded, four beaten to death, one beaten and roasted, three women assaulted and ravished, four women beaten, two women tied up and whipped until insensible, two men and three families beaten and driven from their homes, and their property destroyed, two instances of burning of dwellings, and one of the inmates shot. Of these victims twelve men were Union soldiers, and three women the wives of Union soldiers." "If the Heart is Only Right."
By R. F. Cottrell
It is a common saying, that trifling differences of religious faith and practice are of no account, if the heart is only right. God looks on the heart; and for this reason it is thought that we have a perfect right to differ on such outward things as the "mode of baptism," and the particular day we observe as the Sabbath. This may seem liberal toward those that differ with us; but is it not rather excusing ourselves in holding error? Is it not a special pleading in behalf of ourselves, arising from a consciousness that we are in error, and a desire to persuade others—those who cannot see our hearts—that our hearts are right, though our creed and our practice is wrong? I never heard a Baptist say that he thought immersion would be acceptable with God, if the heart was only right. He is fully conscious that the Lord will accept of the institution as taught and practiced by Christ and the apostles, and consequently has no misgivings on this point. I never heard an observer of the day mentioned in the fourth commandment, say that he thought God would accept of that day, if the heart was only right. Those who obey God "in letter and in spirit too," have no fears of the result, and never feel as those do who offer to God a substitute for what he has commanded, hoping it will be accepted on the ground that the heart is right. My friends, let me say to you who take the liberty of varying from what God has taught, hoping for acceptance because the heart is right, in the language of the prophet, "The heart is deceitful above all things, and desperately wicked; who can know it?" Jer. xvii, 9. It is possible that you are self deceived, and do not know your heart. The Lord searches and knows it, but perhaps you do not. How shall we know that our hearts are right with God? How shall we test our love to him? His word will direct us. "By this we know that we love the children of God, when we love God, and keep his commandments. For THIS IS THE LOVE OF GOD, THAT WE KEEP HIS COMMANDMENTS, AND HIS COMMANDMENTS ARE NOT GRIEVOUS." I Jno. v, 2, 3. Now, my dear friend, if your heart is right, all is well. But if you wish to excuse yourself from doing what God has commanded, your heart is not right in the sight of God. If you think something else will be acceptable, because the heart is right, you are deceived; and if you pursue this course, you will be like a character described by Pollok, who "down to hell descended leaning on a lie." To prove that your heart is right, you must do whatever God commands; and not only so, you must obey him willingly, cheerfully. When his commandments are not grievous or burdensome, you may hope that your heart is right; but never, while you wish to evade his requirements, offer him a substitute, or even grudgingly do the thing he requires. We must not be like those described by a prophet, as saying, "When will the new moon be gone, that we may sell corn? and the Sabbath, that we may set forth wheat?" &c. Amos viii, 5. On the contrary, the Sabbath, and all the commandments must be our delight. Reader is your heart right? R. F. Cottrell.