WE showed last week that the only true rule by which to try the spirits is the word of God; that if they speak not according to this word it is because there is no light in them; and that the Scriptures and the teaching of the spirits are in direct antagonism. We shall now present a further illustration of this.
The passage of Scripture in which is found the injunction to "try the spirits," reads in full thus: "Beloved believe not every spirit, but try the spirits whether they are of God; because many false prophets are gone out into the world."
The Scriptures show that there are manifestations of the Spirit of God, and manifestations of the spirits of devils; that there are true prophets, and false prophets; that the true prophet is moved by the Spirit of God, and the false prophet is moved by a spirit that is not of God. The manifestations of the Spirit of God are ever by "that one and the selfsame Spirit," and consequently are always in harmony. The manifestations of the "spirits" are by a number of spirits and are discordant, contradicting themselves and one another. Of the Spirit of God, "there are diversities of gifts, but the same Spirit;" "differences of administrations, but the same Lord;" "and diversities of operations, but it is the same God which worketh all in all." 1 Cor. 12. While of "the spirits" there are diversities of spirits as well as diversities of gifts; differences of administrations of different lords; and diversities of operations with no God at all.
By the Spirit of God is given to one "the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues; but all these worketh that one and the selfsame Spirit." While of the spirits, if there be words,—we shall not say of wisdom for there is no wisdom in them,—or gifts of healing, or miracles, or divers kinds of tongues, or any other manifestations, they are by a multitude of spirits, and with such diversity that there is no telling whether ever any two even of successive manifestations are by the same spirit, much less is it so that different manifestations at the same time are of the same spirit.424
How then shall we know the true from the false? "Hereby know ye the Spirit of God. Every spirit that confesseth that Jesus Christ is come in the flesh is of God; and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God." 1 John 4: 2, 3. Some may say that Spiritualism will bear this test, because Spiritualists admit that there lived a person called Jesus Christ. Yes, they do admit that there lived a person called by that name. But that is not enough. Jesus Christ is not simply the name of a person, as John Smith, or William Thompson, is a name. It is not only a name but a title,—a title which bears a depth of meaning. The words Jesus and Christ are both Greek transferred into English. If they were translated instead of transferred we should have no such word as either Jesus or Christ. It is evident therefore that we must know the meaning of the words, before we can tell what is demanded in the confession that Jesus Christ is come in the flesh.
Jesus means Saviour, and its meaning upon him was given by the angel when he announced that he should be born. "And she shall bring forth a son, and thou shalt call his name JESUS [Saviour, margin]; for he shall save his people from their sins." Matt. 1: 21. "Christ" signifies "anointed," and is explained in John 1: 41 with the margin. Speaking of Andrew, he says, "He first findeth his own brother Simon and saith unto him, We have found the Messias, which is, being interpreted, the Christ." "Messias" is Hebrew, and interpreted into Greek is "the Christ," which, interpreted into English, is "the Anointed." Thus in the term "Christ Jesus" we have the real meaning, "the Anointed Saviour," and as the angel said he shall save his people from their sins, we have the whole expressed by Paul, when he says: "This is a faithful saying and worthy of all acceptation, that Christ Jesus [the Anointed Saviour] came into the world to save sinners." Therefore, what there is in this test of the spirits, is this: Every spirit that confesseth that the Anointed Saviour of sinners is come in the flesh, is of God; and every spirit that confesseth not that the Anointed Saviour of sinners is come in the flesh is not of God.
To confess that the Anointed Saviour of sinners is come in the flesh is a test that Spiritualism will not bear. Spiritualism knows no sin; much less does it confess a Saviour. Andrew Jackson Davis said:—
"Sin indeed in the common acceptation of that term does not really exist." "In the Hebrew and Christian Scriptures it is affirmed that sin is the transgression of the law. But by an examination of nature, the true and only Bible, it will be seen that this statement is erroneous. It gives a wrong idea of both man and law. . . . It will be found impossible for man to transgress a law of God."
Why is it impossible? Simply because according to Spiritualism every man is his own God. Said J. B. Hall in a spiritualistic lecture:—
"I believe that man is amenable to no law not written upon his own nature, no matter by whom it is given. . . . By his own nature must he be tried—by his own acts he must stand or fail. True, man must give an account to God for all his deeds; but how? Solely by giving account to his own nature—to himself."
As to its knowing no Saviour, we repeat a quotation from our article of last week:—
"Spiritualism declares that the belief or non-belief in Jesus weighs nothing as against the soul’s salvation. . . . If anything, the belief in the supremacy of Jesus . . . will retard rather than advance the soul’s progress." "Spiritualism knows no salvation through Christ or any other person, . . . every soul being its own saviour."
Thus it is plain that the spirits do not confess that Jesus Christ, the Anointed Saviour, is come in the flesh, and they are therefore false prophets. And then the word of God continues, "That is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world." "Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son." They are lying, seducing, wicked spirits. They lead to denial of God, and the Lord Jesus Christ; they lead away from the word of God; and the end of their course can only be perdition.
Here then, we have applied two of the tests which the word of God gives us by which to try the spirits—(1) They must speak according to the word of God; (2) They must confess that the Anointed Saviour is come in the flesh—and in both instances Spiritualism fails to be in any sense worthy of confidence. There are yet other tests which we shall apply.
J.
What Is Sin?
By John Harvey Waggoner
A WRITER in a professedly religious paper gives his opinion of Bible truth in the following words:—
“That wickedness or righteousness will only be determined by the gospel, and not by the law, especially to the people of the gospel age, I think is clearly shown by the Scriptures.”
The writer is a man of some learning, and has spent many years in the ministry, yet prejudice has so blinded his mind that he cannot see the force of the simplest and plainest expressions in the New Testament. John says: “Whosoever committeth sin transgresseth also the law, for sin is the transgression of the law.” 1 John 3:4. And Paul’s language is explicit and unmistakable in its import. Of his own experience he said: “I had not known sin, but by the law; for I had not known lust, except the law had said, ‘Thou shalt not covet.’” Rom. 7:7. And again he said: “By the law is the knowledge of sin.” Rom. 3:20. No man ever sincerely comes to Christ—no man is ever genuinely converted—unless he is truly convicted of sin, and is thus made to feel his need of a Saviour. This conviction is only by the law, for “sin is the transgression of the law,” and “by the law is the knowledge of sin,” and Paul says that without the law he would not have known that he was a sinner. In these New Testament evidences is found a complete vindication of the words of the psalmist: “The law of the Lord is perfect, converting the soul.” Ps. 19:7. The conversions of antinomianism are all spurious. The preaching of no-lawism is not the preaching of the gospel of Christ; it is a perversion of the gospel.
The context of the words quoted from Rom. 3 shows that we are not mistaken in referring them to the law of God, the ten commandments.
1. It is a law by which no flesh shall be justified. Verse 20. This is not the law of Christ, or the gospel, for justification comes only by the gospel. There is no justification in a broken law, especially if the law is “holy, and just, and good.” It only condemns—proves the transgressor a sinner, and thus leads him to seek a Saviour from his transgressions and the curse. See Gal. 3:12-24.
2. It is a law of which the sinner cannot avail himself in having the “righteousness of God” conferred upon him. Verse 21.
3. It is a law which is not made void, but established by faith. Verse 31. It is thus shown to be distinct from faith, or the gospel, for, “The law is not of faith.” Gal. 3:12.
4. It is the law which was given to the Jews, of which Paul says: “Unto them were committed the oracles of God.” Verse 2. Of these Stephen also spoke when he said that Moses received at Mount Sinai “the lively oracles to give unto us.” Acts 7:38.
5. This law has jurisdiction over all, for it is distinctly shown that if these oracles given to the Jews were made of no effect, God could not judge the world. Rom. 3:2-6. Both Jews and Gentiles have transgressed it, and all the world are by it proved guilty before God. Verses 9-19.
Paul also taught “repentance toward God;” for repentance is of sin, and sin is transgression of the law, and the law of God we have all transgressed; “and faith toward our Lord Jesus Christ;” for Jesus Christ is the mediator between God and man; the only way of salvation from sin. And the last warning message of this dispensation—“The true advent message,” or “present truth”—says: “Here are they that keep the commandments of God, and the faith of Jesus.” They honor both the Father and the Son, in the law and the gospel. They believe in genuine repentance as well as in a living faith.
The relation of the gospel of Christ and the law of God is exactly the relation of the pardon of a Governor and the statute of a State. No one would ever dare to say that the law of the State was abolished to give room for the pardon of the Governor, or that the pardon makes void and supersedes the statute. It is reserved for professed teachers of the gospel—for the preachers of religious antinomianism—to utter such absurdities. And, oh, shame! this they call the gospel of Christ. Surely the perils of the last days are come, and covenant breakers with an abundant profession of godliness, deny the power thereof, and are striving to remove its very foundations. Ps. 11:3. “It is time for thee, Lord, to work; for they have made void thy law.” Ps. 119:126.
J. H. W.
Minnesota Camp-Meeting.
By Dudley Marvin Canright
THE Minneapolis, Minn., camp-meeting was held on the pleasure grounds in the woods near the shore of Lake Harriet, six miles from the city. A motor train ran every twenty minutes to and from the campment. The trees were sufficiently numerous to shade the entire grounds, which sloped gently, so that the seats in the large preaching pavilion, 80x120 feet, gradually rose as they receded from the stand. The preaching tent would accommodate easily two thousand people. This was filled each night, and on Sunday the large number that came out to the ground could not be seated. There were about one thousand of our brethren and sisters present. One hundred and seventy-four family and church tents were pitched, besides a book-stand tent, a dining tent, and quite a number of forty-foot circular tents. There was also a Scandinavian tent, where services were regularly held. A reception tent was pitched near the large pavilion, for strangers who came upon the ground having children to take care of. There were in all one hundred and eighty-six tents.
The religious interest of the meeting was good from the beginning. Quite a number of Germans were present, who held social or testimony meetings in their own language, as there was no German preacher present. On Sabbath afternoon about two hundred came forward for prayers, and on Monday morning about the same number, while the entire congregation pledged themselves to greater earnestness in the work of God. God’s sweet Spirit rested upon the people, and a heavenly atmosphere seemed to pervade the entire camp. Monday afternoon, after a sermon by Elder Canright on the subject of baptism, ninety were baptized in Lake Harriet, a few rods from the grounds. There were three ministers who administered the ordinance, each taking two candidates into the water at a time. It was an affecting sight to see parents and children going forward together in this ordinance. The water was clear, and everything passed off in a quiet and harmonious manner. The solemn but joyful words, “Praise be to God,” were frequently heard as the candidates came out of the water. The Spirit of God witnessed to the scene.
This is a growing Conference. Six new churches, with about one hundred members, were admitted at this meeting. Minneapolis is the head-quarters for the tract society in this Conference, and the State depository is located here. Here is their training school for Bible workers. Another mission had been opened in St. Paul, and quite an interest awakened. Some of the interested ones came to the camp-meeting and took their stand.
There were eight names enrolled of those who would devote their entire time to canvassing for “Thoughts on Daniel and Revelation,” while many others will enter the field as canvassers for other works, such as the Danish “Life of Christ,” “The Great Controversy,” and “Marvel of Nations.” One brother had sold as high as forty copies of the “Life of Christ” in one day, and sixty in two days. The book sales of this society, for the nine months of the past Conference year foot up $5,225, and 1,009 subscribers were obtained for our different periodicals. It is evident that the time has arrived when there is a growing demand for our publications among many in all parts of the world. The persecution raised in the South, and the imprisonment of our brethren, because they conscientiously keep the Sabbath of the Lord, and do not regard the first day of the week as the Sabbath, is designed to arouse many to a realizing sense of the time in which we live, and of the importance of present truth. Important resolutions were passed by the tract and missionary society.
The friends attending the meeting had reduced rates on the railroads, commencing Tuesday, the day that the meeting closed, so that those who chose to return to their homes before the meeting broke up had to pay full fare. This was as it should be. Nearly all the brethren remained to the close of the meeting. On Tuesday morning two brethren were set apart to the work of the ministry.
About five thousand dollars was pledged on the one-hundred-thousand-dollar fund, which embraces our foreign missions and the International Tract and Missionary Society. There was also about one thousand dollars pledged for their home work. The time has arrived when many of our brethren who have means begin to feel the importance of making a transfer of the same, and giving themselves to the work of God. Those who help in the cause of God will have to do so soon. If we do not act our part faithfully and well, God will raise up others who will take our place in the work, and they will get the reward in the kingdom of God that we might have received. The meeting closed with a good spirit, and the brethren felt much encouraged, and went to their homes with a determination to seek and serve God as never before. Taking it altogether, it was one of the most encouraging meetings we have attended this season. S. N. H.
Social Clubs and True Christianity
REV. EDWARD JUDSON, son of Adoniram Judson, says:—
“When a few congenial people come together, drawn by the laws of social affinity, organizing a social club which they call a church, it may be all very beautiful, but is not Christianity; it is merely beautiful, gilded paganism. If Christ were to appear in the flesh, he might marvel that such an institution should be called after his name, and might perhaps say that that was just what he came into the world to upset. The spirit that either freezes the poor out, or else pets and patronizes them, is fundamentally opposed to the ideas of Jesus.”
The Missionary.
By John Norton Loughborough
Petaluma, California.
ON Sabbath, July 3, I was with the church in Petaluma, where I gave one discourse, and we celebrated the ordinances of the Lord's house. It is eight and one-half years since I last met with this church. Many changes have taken place during that time. Some who were then with us have been removed by the hand of death; among these are our beloved Brother Chapman, and Sister Colby. Some of the church have moved to other places, while others have moved in, or embraced the truth, so that their number remains about the same.
Meeting with this church called to mind some remembrances of the past, which may be of interest to the readers of the Signs.
It will be eighteen years the 13th of August, since Elder D. T. Bourdeau and myself commenced meetings in Petaluma, in a sixty-foot tent. This was the first of the preaching of present truth upon this coast. There were not, at that time, between British Columbia and Mexico, a dozen persons who were in full sympathy with the views held by Seventh-day Adventists.
We first arrived in San Francisco July 19, 1868, having sailed there from New York, via Panama. We were strangers, and very soon found that the high prices charged for everything, including the exorbitant rent wanted even for a place to erect our tent, would not permit us to commence operations in that city. While engaged in getting together the necessary tent material, such as rigging, poles, lamps, and tools, we were earnestly praying to the Lord to guide our minds to the right place for the opening of the mission. While praying, our minds were led to go North, but we waited for some providence to indicate just the place.
One day a man called at the house where we tarried, inquiring if there were two ministers there who had come from the East with a tent. He said that he belonged to a society in Petaluma, calling themselves Independents, and that he was instructed by that society to find us and request us to erect our tent first in Petaluma. He said small-pox had stopped all meetings there for a month, and that now, all danger being passed, it would be just the time to begin. We went to Petaluma, and this Mr. H. assisted in getting lumber and material for the tent, giving us the free use of a spot on which to erect the same.
There was another man in their church, who, after learning that two ministers were coming to this coast with a tent, had a dream in which he saw two men engaged in kindling fires to light up the darkness of the country. As our fire was kindled he saw many of the ministers of his acquaintance throwing grass, turf, and dirt on the fire to put it out, but all their efforts to quench the flames only made it burn the brighter. This work continued until five fires had thus been kindled and fought by the ministers. Then the ministers held a council and said, "Its no use to fight these men, for the more we fight the brighter their fires burn; we will let them alone." He also dreamed that the two men who were coming with the tent were the ones kindling the fires, that they had great light for the people of California. When this Mr. W. saw us he knew us before he was told who we were.
Mr. W. and others of the Independents helped us in every way they could until we preached the Sabbath; but then, with three or four exceptions, all joined in the opposition—throwing turf and dirt. A striking co-incident with the man's dream was that we established the truth at Petaluma, Santa Rosa, Windsor, Healdsburg and Green Valley, just five points, when a Methodist camp-meeting was held near Calistoga, in which the ministers had a council and decided to "no more publicly oppose Seventh-day Adventists, and this would soon cause the work to die out." The work, however, has gone on until it has spread all up and down this coast, and there are now probably very near three thousand of our people, on this side of the Rocky Mountains.
J. N. LOUGHBOROUGH.
Colorado Tract and Missionary Society.
By C. P. Haskell
THE meeting of this society was held in connection with the camp-meeting at Denver, June 2-9. There was also a workers' meeting beginning two weeks previous. The brethren who had been laboring and who were intending to labor, were nearly all on the ground at the beginning of the meeting; and, as the different branches of the work were discussed and acted upon, all seemed to be of one mind, and entered into the work with a zeal and enthusiasm that was certainly commendable, and showed that the brethren were in earnest.
The colporter and canvassing work were not simply talked of, but each one had an active experience of his own. One brother who thought he could never sell books took, in one afternoon, seven orders for "Marvel of Nations." The best of feeling seemed to exist among the brethren, and, although our Conference is small, if this unity continues, the work will surely make rapid strides, notwithstanding the inexperience of many. God will bless those who unitedly seek him and labor for the salvation of souls.
When the time arrived for the general camp-meeting, all were prepared to enter into it with an earnest spirit. There did not seem to be so much of an emotional feeling as is sometimes manifest, but all seemed desirous of getting near to God, and his presence seemed to pervade the whole camp. The preaching was well received by visitors not of our faith, many of whom were in constant attendance; and a number are now keeping the Sabbath. The grounds were selected in the locality of the Mission, and some who were interested through the work of the Mission have fully decided to obey God.
Resolutions were passed that greater efforts should be made by the T. and M. Society the coming year than in the past, and a true missionary spirit seemed to manifest itself in each session of the society. The financial statement showed a surplus in the treasury and a small credit at the SIGNS office, all of which was very gratifying.
The following officers were elected: President, Wm. Ostrander; Vice-president, J. D. Pegg; Secretary, C. P. Haskell.
C. P. HASKELL.
Idaho.
By D. T. Fero
BETWEEN five and six months have been spent in labor since we arrived in Idaho, principally in Boise and Franklin, though some work has been done in other places. At Boise the friends were embarrassed by not having a public place for meetings. This want has been supplied. Sister Missell owned a building which had been vacated, and she generously offered the use of it, which was accepted, and money and labor were contributed to fit it up. This has proved a blessing. A church organization has been effected; the tract society work has been revived, and ten new members have been added; the Sabbath-school is united and prospering, and a few from the outside have been added to the church. In accomplishing this work we have had the hearty co-operation of the brethren and sisters, and if the members of this church realize their responsibility and seek God for help to walk circumspectly, they may have the privilege of seeing the cause strengthened by others being brought into the truth. The friends in High Valley united with this church.
At Franklin several families have accepted the truth. A church of nineteen members has been organized. There is an interesting Sabbath-school, with an attendance of about fifty, and a tract society has been partially organized. The following may be given as a brief synopsis of the work up to the present:—
Number who have commenced Sabbath observance, 28; number baptized, 23; number added to the tract society, 16; number of subscriptions obtained for periodicals, 18.
At the Walla Walla camp-meeting it was decided that it would be best for us to labor for a time in Washington Territory, and with some regret we left the friends in Idaho, hoping to return and continue the work there after tent season.
D. T. FERO.
Sprague, W. T. June 30, 1886.
France.
By D. T. Bourdeau
Nîmes and Vergéze.—I have spoken twice a week at these two points to interested hearers. I started the meetings at Vergéze aided by Brother Garside. Brother Comte replaced me at that point last Sunday, and reported a good interest. We have two at Nîmes, who have commenced to obey since my arrival, though I have not as yet given a discourse on the third message. Our post-office address until further notice will be Rue St. Giles 30, Nîmes, France. D. T. Bourdeau.
June 17, 1886.
New Bedford, Mass.
By D. A. Robinson
WE pitched our tent in this place last week, and began meetings Friday evening, June 25. New Bedford is a city of thirty-five thousand inhabitants. It is a seaport town, and in former years was engaged largely in the whaling business. Just across the Acushnet River is Fairhaven, the home of Elder Joseph Bates, one of the early pioneers in the cause. The old house still stands in which, without money or friends, he wrote the first publication on the Sabbath question that was issued by Seventh-day Adventists. New Bedford is two hundred and twenty-one years old; houses that have stood a century and more are not uncommon here.
Our meetings have begun with a fair attendance, and the people seem very friendly and kind. We have advertised our meetings as thoroughly as we know how. To-day we placed in the hands of the horse-car officials, large placards announcing our meetings; these they will place on the ends of their cars.
Two daily papers in the place give very favorable notices of our meetings. The efforts of the mission workers who have been here have contributed mainly to the tender feeling that exists. We hope and trust that, with the help of God, we shall be able to gather some fruit for the heavenly garner.
D. A. ROBINSON.
Among the Danes.
By Andrew Brorsen
I HAVE now been in Watsonville six weeks, during which time I have held twelve Bible-readings in private families, and eighteen meetings in our own rented house; have sold $14 worth of Sister White's writings, and obtained four subscribers for the Tidende. One family has accepted the truth. Our courage is good in the Lord.
ANDREW BRORSEN.
Watsonville, Cal., June 30, 1886.
A Holy Life Has a Voice
By Hinton
A HOLY life has a voice. It speaks when the tongue is silent, and is either a constant attraction, or a continual reproof.
Living Upon Forgiveness
"I LIVE upon forgiveness; and stand in need of watching and praying every moment."
Loyola's First Disciples.
A BEGINNING had been made. The first recruits had been enrolled in that army which was speedily to swell into a mighty host, and unfurl its gloomy ensigns, and win its dismal triumphs in every land. We can imagine Loyola's joy as he contemplated these two men, fashioned so perfectly in his own likeness. The same master-artificer who had moulded these two could form others—in short, any number. The list was soon enlarged by the addition of four other disciples. Their names—obscure then, but in after years to shine with a fiery splendor—were Jacob Lainez, Alfonso Salmeron, Nicholas Bobadilla, and Simon Rodriguez. The first three were Spaniards, the fourth was a Portuguese. They were seven in all; but the accession of two others increased them to nine; and now they resolved on taking their first step.
On the 15th of August, 1533, Loyola, followed by his eight companions, entered the subterranean chapel of the Church of Montmartre, at Paris, and mass being said by Fabre, who had received priest's orders, the company, after the usual vow of chastity and poverty, took a solemn oath to dedicate their lives to the conversion of the Saracens, or, should circumstances make that attempt impossible, to lay themselves and their services unreservedly at the feet of the Pope. They sealed their oath by now receiving the Host. The day was chosen because it was the anniversary of the Assumption of the Virgin, and the place because it was consecrated to Mary, the queen of saints and angels, from whom, as Loyola firmly believed, he had received his mission. The army thus enrolled was little, and it was great. It was little when counted, it was great when weighed. In sublimity of aim, and strength of faith—using the term in its mundane sense—it wielded a power before which nothing on earth—one principle excepted—should be able to stand.
To foster the growth of this infant Hercules, Loyola had prepared beforehand his book entitled "Spiritual Exercises." This is a body of rules for teaching men how to conduct the work of their "conversion." It consists of four grand meditations, and the penitent, retiring into solitude, is to occupy absorbingly his mind on each in succession, during the space of the rising and setting of seven suns. It may be fitly styled a journey from the gates of destruction to the gates of Paradise, mapped out in stages so that it might be gone in the short period of four weeks. There are few more remarkable books in the world. It combines the self-denial and mortification of the Brahmin with the asceticism of the anchorite, and the ecstasies of the schoolmen. It professes, like the Koran, to be a revelation. "The Book of Exercises," says a Jesuit, "was truly written by the finger of God, and delivered to Ignatius by the Holy Mother of God."
The "Spiritual Exercises," we have said, was a body of rules by following which one could effect upon himself that great change which in Biblical and theological language is termed "conversion." The book displayed on the part of its author great knowledge of the human heart. The method prescribed was an adroit imitation of that process of conviction, of alarm, of enlightenment, and of peace, through which the Holy Spirit leads the soul that undergoes that change in very deed. This divine transformation was at that hour taking place in thousands of instances in the Protestant world. Loyola, like the magicians of old who strove to rival Moses, wrought with his enchantments to produce the same miracle. Let us observe how he proceeded.
The person was, first of all, to go aside from the world, by entirely isolating himself from all the affairs of life. In the solemn stillness of his chamber he was engaged in four meditations each day, the first at daybreak, the last at midnight. To assist the action of the imagination on the soul, the room was to be artificially darkened, and on its walls were to be suspended pictures of hell and other horrors. Sin, death, and judgment were exclusively to occupy the thoughts of the penitent during the first week of his seclusion. He was to ponder upon them till in a sense "he beheld the vast conflagration of hell; its wailings, shrieks, and blasphemies, felt the worm of conscience; in fine, touched those fires by whose contact the souls of the reprobate are scorched."
The second week he was to withdraw his eye from these dreadful spectacles and fix it upon the Incarnation. It is no longer the wailings of the lost that fill the ear as he sits in his darkened chamber, it is the song of the angel announcing the birth of the Child, and "Mary acquiescing in the work of redemption." At the feet of the Trinity he is directed to pour out the expression of the gratitude and praise with which continued meditation on these themes causes his soul to overflow.
The third week is to witness the solemn act of the soul's enrollment in the army of that Great Captain, who "bowed the heavens and came down" in his Incarnation. Two cities are before the devotee—Jerusalem and Babylon—in which will he choose to dwell? Two standards are displayed in his sight—under which will he fight? Here a broad and brave pennon floats freely on the wind. Its golden folds bear the motto, "Pride, Honor, Riches." Here is another, but how unlike the motto inscribed upon it, "Poverty, Shame, Humility." On all sides resounds the cry "To arms!" He must make his choice, and he must make it now, for the seventh sun of his third week is hastening to the setting. It is under the banner of Poverty that he elects to win the incorruptible crown.
(Concluded next week.)
"Seeing Him Who Is Invisible."
By Independent
It is said of Moses, in the epistle to the Hebrews, that "he endured as seeing him who is invisible." The idea here conveyed is that Moses realized to himself the existence, attributes, and authority of God, and obeyed him as fully and completely as he would have done if God had been to him a visible person and he had seen him with his carnal eyes. His mental apprehension was, for all practical purposes, the equivalent of actual sight. He acted "as seeing him who is invisible."
Paul says to the Corinthians: "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen."
It is this attitude of mind, this vivid and intense realization of the things invisible and eternal, and the quickened and all-controlling faith which makes these things real to the soul, so well illustrated in the life of Moses and in that of Paul, that are most needed in this world, alike by the impenitent and by those who claim to be Christians. Both classes are so much occupied with the things seen and temporal, and so accustomed to treat them as realities, and all else as either not real or not more than half real, that the things which can be apprehended only by faith are largely displaced from their minds. Their animal senses run away with their thoughts and keep God and the great things of eternity out of those thoughts.
This is the great reason why the impenitent pay so little attention to the claims of God and the interests of their souls. They have so much to do with this world that they leave in their minds no room for any care about the next world. It is also one of the great reasons why Christians are so feeble and ineffective in their spirituality, and often apparently more interested in what they can gain here than in what is to be gained hereafter. An intense, all-absorbing and realizing faith, that fully believes and holds the object steadily before the mind, is the mental posture needed to make God the great governing power of the soul, and cause it to "endure as seeing him who is invisible."—Independent.