Review and Herald, Vol. 8, No. 7. (6/12/1856)

Review and Herald

Jun 12, 1856

Publishing Committee · Battle Creek, Mich. · Jun 12, 1856

DELAYING OBEDIENCE.

By Editor

To have the understanding enlightened in regard to duty, and the conscience so thoroughly awake as to make one feel uneasy in the neglect of it, and yet to be surrounded with advisers, wearing the name and title of Christians, who are continually urging farther delay, is about as uncomfortable a position as a person of fervent piety needs to be placed in. To rebuke such advisers in the faithfulness of the gospel, and yet, at the same time, to behave towards them with becoming meekness, is not the easiest thing in the world. Nevertheless, the idea that we may postpone our obedience to God for a little season, notwithstanding our convictions, is not to be tolerated.

Suppose, for example, that a person becomes convinced, that it is his duty to observe the Sabbath of the Bible—the seventh day of the week. Forthwith he is assailed by his associates with the suggestion, that he ought not to be in a hurry—that he ought to take plenty of time for consideration, at least a year. Plausible as such advice is, we offset it with a simple passage of Scripture. "I thought on my ways, and turned my feet unto thy testimonies; I made haste, and delayed not to keep thy commandments." Ps. cxix, 59, 60. Here the Psalmist testifies, that he turned his feet to obedience, so soon as, by thinking on his ways, he found that he was walking astray. He made no delay about it; he did not go about to consult the wise men of the nation; he did not examine the writings of the rabbis and doctors, to see if there was not some way of getting round the duty, he made haste to render obedience. But, now-a-days, as soon as a person's conscience begins to lash him for neglected duty, he is advised to be very careful about running too hastily. Well, we would not wish one to be too hasty; but, on the other hand, it may be well to consider whether there is not such a thing as being too tardy. Conviction of duty is not to be trifled with. When any one does violence to his conviction, he feels that he disobeys God; and such disobedience is sure to be followed by disastrous results. The voice of conscience grows more feeble, and (if the disobedience be persisted in) becomes, at length, hushed in silence. It may continue to reprove with regard to other duties, but with regard to that particular one which has been made the object of willful neglect, it reproves no more. As a necessary consequence, the soul suffers the loss of all those blessings which obedience in that one thing would bring.

Nor is this all. Conscience, having yielded to corruption in one instance, becomes ready to yield in another. Its sternness has been overcome, and it no longer guards the soul with that security which it had been wont to do. It is to the soul what the sense of modesty is to the female; and, as the female cannot allow her sense of delicacy to be trifled with without incurring the risk of a total loss of virtue, so the conscience cannot, in a single instance, be abused, without incurring the danger of becoming "seared with a hot iron." We will not undertake to say, that this is, in every case, the result; but we do say, that there is great danger of it. We insist, therefore, that when one understands what is duty, he ought to lose no time in putting it in practice. Let him remember, too, that the wrath of God is revealed against those "who hold the truth in unrighteousness." Rom. i, 18.

But the possibility that one may be mistaken as to his duty, is often urged as a reason for delay. There may be something in this; at least, it seems plausible. Generally, however, this objection is more specious than solid. At all events, it is so with regard to those things which are the subject of direct and unequivocal command. With regard to the Sabbath, we have no hesitation in saying, that it savors of "the wisdom that is earthly." The object of those who urge it is to induce a deference to the views of those who have acquired great skill in explaining away the divine law. But we hold, that however doubtful may be the teachings of Scripture with regard to such questions as are purely doctrinal, or however obscure the language in which its prophecies foretell coming events, with regard to the common, practical duties of life, the word of God is so plain that there is no need for a child to be mistaken. Were it otherwise, it would be unsuited to the wants of mankind. For, inasmuch as every one must give account for himself, and not another for him, it is necessary that each one should be able to decide his duty for himself.

People of small intellectual capacity must be able to make this decision, as well as those of more expanded powers; and children, as well as those of mature age. Hence duty must be revealed in very simple language. And how simple the language in which our duty to keep holy the Sabbath day is revealed! "Remember the Sabbath day to keep it holy—the seventh day is the Sabbath." Who can fail to understand it? What untutored peasant cannot comprehend it? What child does not perceive its meaning? The command to refrain from the adoration of images is not more plain. Yet, when a person of ordinary mental powers is convinced by it, and begins to think about rendering obedience, straightway he is admonished that he does not understand it, and that he would do well to consult some learned men, some spiritual rabbis or doctors of divinity, before taking any decided steps!

And what do the learned doctors say, upon being consulted? Why, that it is the duty of men to keep holy the first day of the week. But how do they make it appear? Do they produce any precept from the Scripture, plain and unequivocal, like the fourth commandment? Not by any means. They can present nothing which is level to the comprehension of a child. Whatever they say on the subject, is entirely above the understanding of children, and entirely above the understanding of ignorant people. They talk about the magnitude of redemption, as compared with the work of creation; they have something to say about redemption being finished on the first day of the week, by the resurrection of Christ from the dead; they lay a few such theological propositions together, and finally draw out the inference, that the first day of the week is a holy day. But the plain, ordinary mind, does not understand this. The child fails to comprehend it. It is true, he hardly dares to indulge the thought that learned men may be mistaken; nevertheless he is puzzled, extremely puzzled, to understand it. Is not this conclusive proof, that no such duty is enjoined in the Book of God?

We cannot, therefore, subscribe to the idea, that a person must, in reference to the Sabbath, or in reference to any other plain command of Heaven, wait to consult friends, and learned teachers, and the writings of fallible men, before rendering obedience. If God has spoken, "see that ye refuse not him that speaketh." We do not believe that any one can begin to obey God too soon.—Sab. Tract, No. 1.

Idolatry.

By J. M. McLellan

Bro. Smith:—Permit me to say a few words through the medium of the Review upon this important subject. I call it important from the very fact that I believe it vitally affects every member of the church of God that indulges in this sin. I call it sin because it is forbidden in the word of God; and anything indulged in that is forbidden in the word of God, is sin.

There are different kinds of idolatry, or idol worshiping; such as making images of gold, silver, wood, and stone, and bowing down and worshiping them. This is one kind of idolatry, and by turning to the New Testament we will find the New Testament definition of another species of idolatry: "Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence and covetousness, which is idolatry." Col. iii, 5. Here we have a plain declaration of the apostle Paul that covetousness is idolatry, and any one who is a coveter, is in this sense an idolater, it matters not what he covets. Something which he has not, is what he will generally covet; and I think that tobacco comes under this species of idolatry.

I will here give, briefly, my own experience in the use of tobacco. I once indulged in its use, and got so addicted to it, that whenever I happened to be out of the weed, even for one day, nothing would go right; and if I was working with my hands, or reading, my mind would be off from whatever I was engaged in, and I could think of nothing but tobacco;

and I found that tobacco was then the idol of my heart, and I would be led to covet it most intensely. I would say, If I only had one quid of tobacco I would give anything, and would be willing to sacrifice almost anything for the sake of tobacco. At such times I found it to be the idol of my heart. Webster says, "Idolize, is to love to excess." It was thus that I idolized tobacco. I loved it to excess; and I think that the most of tobacco users will agree with me in this.

Again, says Paul, [Eph. v, 5.] "For this ye know, that no whoremonger, nor unclean person, nor covetous man who is an idolater hath any inheritance in the kingdom of Christ and of God." Any person, whether man or woman, who indulges in the use of that filthy weed, must certainly in this sense be "unclean." Tobacco is certainly filthy, and any thing used that is filthy will certainly defile, and any thing that will defile will certainly make a person "unclean," and most especially in the sight of a holy, just and pure God.

God is now "purifying unto himself a peculiar people zealous of good works." Titus ii, 14. Is tobacco using a good work? No; then should we not put off the filth of the flesh and walk circumspectly before God, that we may be purified with the remnant before the decree goes forth, "He that is filthy, let him be filthy still." "For God hath not called us unto uncleanness, but unto holiness." "And all uncleanness or covetousness, let it not once be named among you as becometh saints." Eph. v, 3. "Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your souls. But [Jas. i, 21, 22] be ye doers of the word and not hearers only, deceiving your own selves." "And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them, and I will be their God and they shall be my people." * 2 Cor. vi, 16.

If then we are the temple of God let us purge ourselves of "all filthiness of the flesh" that we may be fit temples for the indwelling of the Holy Spirit, whereby we are to be sealed. Let me here ask, and let every one who reads appeal to his own conscience, if God will dwell in the midst of filth. "Will he take up his abode in a temple that has an idol already erected in it? "Ye cannot serve two masters: ye will love the one and hate the other." "If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." 1 Cor. iii, 17. "Let no man deceive himself."

Dear brethren, let us see to it that none of us defile the temple of God; for him that does, will God destroy. Let each one of us "possess his vessel in sanctification and honor," "that we may be meet for our Master's use." Let us deny ourselves, take up our cross, and follow Christ, that we may receive the great reward, even eternal life.

Again, whatever we indulge in to excess is idolatry; so says Paul in 1 Cor. x, 7. "Neither be ye (the disciples of Jesus) idolaters as were some of them, (the Jews,) as it is written, The people sat down to eat and drink and rose up to play." Instead of giving God thanks, they pleased their own selves.

Again, as we are our Lord's stewards, let us not squander away the means the Lord has lent us, for things to "consume upon the lusts of the flesh," for we must sooner or later stand in his presence, and render up an account of our stewardship. Then let us lay out the means that God has intrusted to us in such a way that when we are called upon to render up an account of our stewardship here, we can do it with joy and not with grief. Luke xvi, 1-15.

Tobacco not only saps the foundation of the life that we are now in possession of, but it also saps the foundation of eternal life; for "all idolaters, and all liars shall have their part in the lake which burneth with fire and brimstone, which is the second death." Rev. xxi, 8. They shall have no part in the kingdom of God. "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators nor idolaters nor adulterers, or effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." 1 Cor. vi, 9, 10; Gal. v, 20, 21.

Seeing then that eternal life, that priceless gift, is at stake, let us be diligent and examine well our own selves; for "if ye judge your own selves, ye shall not be judged." Let us every one purge out the old leaven, and crucify the old man with his deeds and lusts that this heavy guilt of this sin of idol worshiping be not found upon any of us when the Lord shall come. "And behold I come quickly and my reward is with me to give every man as the work shall be." Rev. xxii, 12. Let us be prepared for the refreshing that is soon coming from the presence of the Lord. Acts iii, 19; Joel ii, 23, margin. For the Lord knoweth them that are his, and on them will he pour his Spirit.

Let us sum up the testimony already produced. We find,

That idolatry is forbidden in the word of God.
That covetousness is idolatry; [Col. iii, 5; Eph. v, 5;] and this includes tobacco.
That a person is unclean whilst using tobacco. Eph. v, 3, 4; Jas. i, 21, 22.
That we are the temple of God, and that this temple should have no agreement with idols; and if any one defiles this temple with idols him will God destroy. 2 Cor. vi, 16; 1 Cor. iii, 17.
That we are the Lord's stewards, and he that squanders away his Lord's money, will be found wanting. Luke xvi, 1-15.
Those who are idolaters will have no part in the kingdom of God. 1 Cor. vi, 9; Gal. v, 20, 21. Therefore I would say in the language of the apostle Paul, "And now brethren I commend you to God and to the word of his grace which is able to build you up, and to give you an inheritance among all them which are sanctified." Acts xx, 32.

J. M. MCLELLAN.

WHATEVER MAY BETIDE.

Help me O Lord, to trust in thee, Whatever may betide; Though health should fail, and riches flee, Though friends the dearest far to me, Be taken from my side.

I know that sickness, sorrow, death, Lie in the onward way; O, help me, in true-hearted faith, Sweetly to rest, since Jesus saith, "Strength shall be as thy day."

In sickness passed, in dangers o'er, My helper thou has been; Then should I, for each coming hour, Childlike believe thy love and power Support will yield again.

When this poor heart on Thee I stay, On earth is heaven begun; Then love leads on from day to day In duty's path, and helps me say, "Thy will, not mine, be done."

Thus would I ever trust in Thee, My Comforter and Guide; For e'en though fears and sins prevail, Thy promises can never fail, Whatever may betide.

What is Truth?

By Alvarez Pierce

"Truth is the gem for which we seek."

It is often stated, and that too by very zealous religionists, that if we are only sincere it will fare well with us at the day of judgment, and that it matters very little what we believe if we are only honest in that belief. From this sentiment I am a dissenter; for when we look around on the world and even on the professed churches of the different sects, and see many of them act as though they were candid in their belief, would we, with the Bible in our hand, be willing to take their position? Certainly not. We may go to Paganism or to the Catholic Church, and for devotedness and sincerity, their equal cannot be found; but have they the truth of God on their side? We answer, No.

Paul exhorts Timothy, "Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Jesus." And to the Ephesians he says, Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fullness of Christ. To the Corinthians he writes, Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment. Paul did not believe in dividing the church into sects and parties: he says, "Is Christ divided? was Paul crucified for you?"

Truth is a principle, and though there are many truths, yet it is the truth of the gospel that we want, and unless we have that truth it will avail us little in the great day of the Lord; for Christ told his disciples that many should come to him in that day and say, Lord! Lord! open unto us! Have we not eaten and drunk in thy presence and in thy name done many wonderful works? But he will profess unto them that he never knew them.

Truth is also consistent in all its parts. It does not pull down with one hand what it builds up with the other. It is always in order. Thus the truths that are necessary for us to believe are always first presented; for instance, a sinner is commanded to repent and believe the gospel before he can enjoy its privileges. The First Angel must give his message before the Second; the Second before the Third; else all would be perfect confusion; but God is a God of order and not a God of confusion.

I have even known some Adventists who have to all appearance come out and embraced the Third Message with joy, and after a while deny the Second; or that the nominal churches constituted the Babylon of the Revelation. This is certainly inconsistent, and is not holding fast the form of sound words, and is setting ourselves up as judges of the whole Advent body; and it is also, I believe, assuming a fearful responsibility before God. Babylon means confusion; and the churches are certainly a confused mass; for while one declares, Death is the gate to endless joy, and it is, The voice that Jesus sends, another asserts, Death, he is the king of terrors, and a terror to all kings.

The truth, the Bible truth, is what we want; and, as a whole, I believe the Advent body have the truth, though there may be other truths yet to be developed; and if we are ever to come within the number of those for whom Christ prayed, "Sanctify them through thy truth, thy word is truth," we must all walk in all the commandments and ordinances of the Lord blameless, that we may be presented faultless before the presence of his glory with exceeding joy.

It is now a little over two years since I first heard an Advent lecture; and in reading the Bible for more than a year before that time, I was well satisfied that the churches of our land had all departed from the faith; since to all appearance they were seeking the applause of men more than the praise of God. They had become lovers of the world, and instead of coming out from the world and letting their light shine, they walked openly hand in hand with the ungodly, and were standing in the way of sinners, and were sitting in the seat of the scornful; therefore I believed that the Spirit of God had left them.

O brethren, what fearful times we are living in! Then let us "buy the truth and sell it not." Let us ever be on our watch tower, and be living as though we soon expected the coming of our long-absent Lord. How solemn the thought to suppose that we are on the eve of time, and the last notes of warning are being given to a fallen and corrupt church and a guilty world! and how heedlessly they walk on! but the day of vengeance is near and the year of God's redeemed will soon come; for the redeemed shall come to Zion with songs and everlasting joy upon their heads, and sighing and sorrow shall flee away.

Our great High Priest will soon leave the heavenly Sanctuary, lay off his priestly attire and put on the garments of vengeance. Then he that is filthy will be filthy still, and he that is righteous will be righteous still.

Finally, brethren, let us all have on the wedding garment, watching unto prayer that that day overtake us not as a thief, but that we can hail it with joy and exclaim, "Lo, this is our God, we have waited for him."

ALVAREZ PIERCE. Hardin Co, Iowa, May 12th, 1856.

One at a Time.

FALSE systems of religion group men in masses, and sink the individual. A true faith, apprehending the worth of the soul, individualizes man, and seeks to bring the gospel in contact with each heart. Its work is only accomplished when that heart is renewed by the Holy Spirit, and salvation is made a personal concern. It is in this light that labors for the spiritual benefit of those out of Christ, whether by the ministry or membership of the churches, increase their power in proportion to the directness given to them. He that would win souls to Christ, must concern himself with one at a time. Our blessed Saviour gave us the example, when he sat at the well-side, and labored kindly for the salvation of a poor and wicked woman.

Some important hints to ministers on this subject are contained in John Angell James' preface to the London edition of Dr. Spencer's admirable "Pastoral Sketches." "How much do we all lose," he writes, "for want of the notice and treatment of single cases,

How much of our ministry is unsuccessful for want of this kind, judicious, and persevering attention to individuals. True, there is not the excitement produced in our mind by the public address to the congregation; true, there is often more difficulty felt, and more patience required in dealing with one single soul, entangled and bewildered in the meshes of ignorance, doubt, and despondency, than in composing and delivering a whole discourse from the pulpit; true, it might seem a wider sphere of usefulness to touch by one sermon hundreds of minds at once. Yes, but how many of these minds are in a state not to be efficiently touched by that sermon, but which can be, and would be, efficiently touched by the private conversation? We little know what hearts in our congregation are longing, almost to bursting, for a little personal intercourse with a kind and judicious minister. I can recollect the early days of my own conversion to God, when I yearned for such an interview with the minister, and stood at the corner of the street, watching him with tears to his own home, silently exclaiming, 'Oh, that he would speak to me,' and yet I had not the courage to go to him. Had he given only a public notice that he would be glad to converse with any who were anxiously inquiring after salvation, I should have hailed the notice as water to a thirsty soul.

"This shows that ministers should let it be known and felt that they are easy of access to all who are burdened with solicitude for their conversion. They should, they must, and they can, if they try, find out such cases; they are not faithful if they neglect to do so, and cannot be said to watch for souls as they that must give account. The scrutiny which Christ will make at the last day, will not only be into the manner in which we have dealt with the congregation as a whole, but with the individuals of which it is composed. It is an alarming idea that our responsibility extends to every single soul."

Sympathy for the Perishing.

By Dr. Guthrie

DURING a heavy storm off the coast of Spain, a dismantled merchantman was observed by a British frigate, drifting before the gale. Every eye and glass were upon her, and a canvas shelter on the deck almost level with the sea, suggested the idea that there yet might be life on board. With all his faults no man is more alive to humanity than the rough and hardy mariner; and so the order instantly sounds to put the ship about, and presently a boat puts off, with instructions to bear down upon the wreck. Away after that drifting hulk go these gallant men, through the swell of a roaring sea; they reach it—they shout—and now a strange object rolls out of that canvas screen against the lee shroud of a broken mast. Hauled into the boat it proves to be the trunk of a man, bent head and knees together, so dried and shrivelled, as to be hardly felt within the ample clothes, and so light that a mere boy lifted it on board. It is laid on the deck: in horror and pity the crew gather round it; it shows signs of life; they draw nearer; it moves, and then mutters—in a deep, sepulchral voice—"There is another man." Saved himself, the first use the saved one made of speech, was to seek to save another. Oh! learn that blessed lesson; be daily practicing it. And so long as in our homes, among our friends in this wreck of a world which is drifting down to ruin, there lives an unconverted one, there is "another man," let us go to that man and plead for Christ, go to Christ and plead for that man; the cry, "Lord save me, I perish," changed into one as welcome to a Saviour's ear, "Lord, save them, they perish."

Take Care of your Thoughts.

SIN begins in the heart. If you keep your thoughts pure, your life will be blessedness. The indulgence of sinful thoughts and desires produces sinful actions. When lust hath conceived, it bringeth forth sin. The pleasurable contemplation of a sinful deed is usually followed by its commission. Never allow yourself to pause and consider the pleasure or profit you might derive from this or that sin. Close your mind against the suggestion at once, as you would lock and bolt your doors against a robber. If Eve had not stood parleying with the devil, and admiring the beautiful fruit, the earth might yet have been a paradise. No one becomes a thief, a fornicator, or a murderer, at once. The mind must be corrupted. The wicked suggestion must be indulged and revolved in the thoughts, until it loses its hideous deformity, and the anticipated gain or pleasure comes to outweigh the evils of the transgression.

Your imagination is apt to paint forbidden pleasure in gay and dazzling colors. It is the serpent's charm. Gaze not upon the picture. Suffer not the intruder to get a lodgment. Meet the enemy at the threshold and drive it from your heart. As a rule, the more familiar you become with sin the least hateful it appears; so that the more completely you preserve your mind from unholy and wicked thoughts the better. Avoid the society where obscenity or blasphemy is heard. Cultivate the society of the virtuous. Read nothing that is unchaste or immoral. Make a covenant with your eyes. Familiarize not your mind with the loathsome details of crime. Never harbor malicious or envious thoughts. Direct your thoughts towards pure and holy subjects. Contemplate the character of the spotless and perfect Son of God. Keep your spirit untainted, your thoughts uncontaminated, so shall your life be virtuous. As a man thinketh, so is he. Take care of the thoughts, and the actions will take care of themselves.

Why am I not a Christian?

1. Is it because I am afraid of ridicule, and of what others may say of me?

"Whosoever shall be ashamed of me, and of my words, of him shall the Son of man be ashamed."

2. Is it because of the inconsistencies of professing Christians?

"Every man shall give account of himself to God."

3. Is it because I am thinking that I will do as well as I can, and that God ought to be satisfied with that?

"Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all."

4. Is it because I am not willing to give up all to Christ?

"What shall it profit a man if he shall gain the whole world and lose his own soul?"

5. Is it because I am afraid that I shall not be accepted?

"Him that cometh to me, I will in no wise cast out."

6. Is it because I fear that I am too great a sinner?

"The blood of Jesus Christ cleanseth from all sin."

7. Is it because I am afraid that I shall not "hold out?"

"He that hath begun a good work in you, will perform it, until the day of Jesus Christ."—Independent.

Now and Then.

NOTHING is more certain to come than the day when "every one of us shall give an account of himself to God." Seeing that "we must all appear before the judgment seat of Christ," it is surely important to inquire, "What are my prospects, and what are likely to be my feelings on that great day?" Is there any hope of standing there with confidence? Shall I stand trembling and astonished, or is there any way of being calm, bold, joyous, and self-possessed?

The beloved disciple of the Lord Jesus has said for himself, and in the name of those generally who know the Lord Jesus, and "love his appearing," that "we may have boldness in the day of judgment, because as he is, so are we in this world." "The hearers of the Lord" are "bold" now, but the lovers of the Lord are the only persons who shall be possessed of boldness then. Those who despise the love of God, are now proud, haughty and full of boldness, but in the day of judgment they will appear altogether crestfallen, ashamed, confounded and filled with terror. Few of earth's great, rich, martial, and mighty men tremble at the presence of the Lord now, but it will be very different then; for we read that "the kings of the

earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man," shall hide "themselves in the dens and rocks of the mountains," and shall be found crying to the mountains and rocks, "Fall on us and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: for the great day of his wrath is come, and who shall be able to stand." —Boston Mess.

Superficial Piety.

By Cecil

The religious world has many features, which are distressing to a holy man. He sees in it much proposal and ostentation, covering much surface. But Christianity is deep and substantial. A man is soon enlisted, but he is not soon made a soldier. He is easily put into the ranks, to make a show there; but he is not easily brought to do the duties of the ranks. We are too much like an army of Asiatics; they count well, and cut a good figure; but when they come into action, one has no flint, another has no cartridge—the arms of one are rusty, and another has not learnt to handle them. This was not the complaint equally at all times. It belongs too peculiarly to the present day. The fault lies in the muster. We are like Falstaff. He took the king's money to press good men and true, but got together such ragamuffins that he was ashamed to muster them. What is the consequence? People groan under their connections. Respectable persons tell me such stories of their servants who profess religion, as to shame and distress me. High pretensions to spirituality! Warm zeal for certain sentiments! Priding themselves in Mr. Such-a-one's ministry! But what becomes of their duties?—Oh these are "beggarly elements" indeed! Such persons are alive to religious TALK; but, if you speak to them on religious TEMPERS, the subject grows irksome.—Cecil.

Quarreling

Quarreling.—If anything in the world will make a man feel badly, except pinching his fingers in the crack of a door, it is unquestionably a quarrel. No man ever fails to think less of himself after than before. It degrades him in the eyes of others, and, what is worse, blunts his sensibilities on the one hand, and increases the power of passionate irritability on the other. The truth is, the more peaceably and quietly we get on, the better for our neighbors. In nine cases out of ten, the better course is, if a man cheats you, quit dealing with him; if he is abusive, quit his company; and if he slanders you, take care to live so that nobody will believe him. No matter who he is, or how he misuses you, the wisest way is to let him alone, for there is nothing better than this cool, calm, and quiet way of dealing with the wrongs we meet with.

EXCHANGING ONE SIN FOR ANOTHER.

Growth in grace is not a state wherein a man exchanges one sin for another which is more decent or conducive to self-interest, but renounces every sin and becomes “a fellow-worker with God,” to root out all evil from his heart, allowing himself no reserve of carnal pleasure, no clancular lust, no private oppressions, no secret covetousness, no love to this world, that may discompose his duty.

“For if a man prays all day,” says Jeremy Taylor, “and at night is intemperate; if he spends his time in reading, and his recreation be sinful; if he studies religion, and practices self-interest; if he leaves his swearing, and yet retains his pride; if he becomes chaste, and yet remains peevish and imperious—this man is not changed from the state of sin into the first stage of the state of grace; he does at no hand belong to God; he hath suffered himself to be scared from one sin, and tempted from another by interest, and left a third by reason of his inclination, and a fourth for shame or want of opportunity; but the Spirit of God hath not planted one plant there. God may make use of these accidentally prepared advantages; but, as yet, the Spirit of God hath not begun the proper and direct work of grace in his heart.”

SIMPLICITY IN PRAYER.

By Cummings

Whenever a person prays earnestly, and truly, his prayer will be simple, it will be short, it will be to the purpose. Almost every prayer in the Bible is a short prayer. Long prayers and repetitions do not indicate earnestness; it is the deep, simple cry of an humble, needy, destitute heart, that God hears, when offered through the name and merits of Jesus Christ. Let us pray in spirit, and pray in truth, and we shall pray simple, and to the purpose; simple words; sublime petitions—so our Lord taught his disciples, and so he will teach us to pray.—Cummings.

A QUESTION WHICH SHOULD NEVER BE ASKED.

By Editor

THERE were many in the days of Christ who, when they heard his teaching, were compelled to exclaim, Of a truth this is the Prophet. Others said, This is the Christ. And when the officers, who were once sent to take him, returned without him, saying, Never man spake like this man, the Pharisees put to them this question: Are ye also deceived? Have any of the rulers or of the Pharisees believed on him?

Such questions as this are not peculiar to that age alone: the rulers and Pharisees of our own days have the same implicit confidence in themselves as the lords spiritual of the masses around them; and their denunciations are forthwith issued against any man who would explore his way into some new field of truth, unless the scribes and Pharisees have led the way before him. This might do if our salvation was committed to them, and their creeds were always the standard of truth. But when we learn that every man must give an account for himself; must work out his own salvation with fear and trembling; and that God has put his Word into our hands, a Word so plain and simple that the least of his creatures need not err therein, we feel disposed to inquire for ourselves concerning the way to life, and the requirements of the gospel; and whoever in this matter first stops to inquire whether the rulers or Pharisees have believed, admits himself to be a blind devotee to the opinions of others.

What have we to do with the rulers or the Pharisees? Are they to do our thinking and our believing for us? People seem too willing to have it so in our days, and before a newly developed truth can be received, the question is too frequently asked, if not openly yet in reality, and with a blind devotion to the opinions of the great, Have any of the rulers believed this? and so the leaders of to-day become like those of old: they will not suffer others to go in, nor go in themselves.

Will any here inquire if the great and learned are not more likely to understand the Word and perceive the truth, than the unlettered and obscure? We answer, Was it so in the days of Christ? then it may not be so now; and furthermore, we hear Paul exhorting his brethren as follows: "For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty." 1 Cor. i, 26, 27.

What does God require of us is the only question which really concerns us. Whatever therefore we see to be the plain injunctions of his Word, let us instantly obey, without once stopping to inquire, whether any of the rulers or the Pharisees have believed thus on him.

Continue reading: THE FIRST AND NINETEENTH CENTURIES