Earlier text: ORIGIN OF THE DOCTRINE OF THE IMMORTALITY OF THE SOULTHE HARDENING OF THE HEART.
What is that which hardens men’s hearts? It is not the grace of God, certainly, for that makes the heart tender and susceptible to good impressions. It is not the power of God. The devil has this kind of work all to himself. The hardening of the heart is the establishing of man’s nature in evil. It is the business of Satan always. It is one of the works of the devil, which will only cease when he is destroyed, but will be his chief employment till he can no longer do evil. But what is it that hardens the heart? Paul answers this question in the most direct terms. He says, that the hardening of the heart is “THROUGH THE DECEITFULNESS OF SIN.” Heb. iii, 13. It is evident, therefore, that God does not harden the hearts of men by his own act, unless God inspires men to commit sin. No one who reverences the holy Lawgiver of the universe can ever, for a moment, accept the idea that he instigates men to commit sin, or that he gives to sin an alluring aspect, that men may fall in love with it and become hardened. No, this can never be believed, only by those who make God responsible for man’s transgressions. The Holy Spirit, speaking by David, says, “To-day if ye will hear his voice, harden not your hearts.” Psa. xcv, 7, 8. The same spirit of infinite wisdom calls our attention, through Paul, to this language of David, and makes it exceedingly emphatic. Read Heb. iii, 7, 8, 13, 15; iv, 7. Paul bids us not to harden our own hearts. So it is not God who hardens our hearts, but ourselves, instigated by the devil to this evil work. And the power by which Satan thus leads us onward to ruin, is what Paul calls the deceitfulness of sin. But does not God harden men’s hearts? For instance did not he harden the heart of Pharaoh? It is certain that God did, in some sense, do this thing; yet we are expressly told that Pharaoh hardened his own heart. Ex. viii, 32: “And Pharaoh hardened his heart at this time also, neither would he let the people go.” Also verse 15: “But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the Lord had said.” These texts affirm that Pharaoh hardened his own heart, and, indeed, they imply, especially the first one, that it was Pharaoh who did this act every time. “Pharaoh hardened his heart at that time ALSO.” It was then the act of Pharaoh every time. How, then, shall we say that God did it? Will any one suggest that it was Pharaoh who did the act, but the Spirit of God that suggested it, and that prompted its performance? The words of James furnish the proper answer: “God cannot be tempted with evil, neither tempteth he any man.” James i, 13. The God of infinite purity did not inspire Pharaoh with pride, obstinacy, cruelty, rebellion, and blasphemy. The Lord was not in partnership with Pharaoh in this wicked work. It is God’s work to soften the heart by his tender Spirit; it is the work of Satan to harden the heart through the deceitfulness of sin. But now we come to that fact which is the key to the whole difficulty. After a certain space, during which the tender Spirit of God softens the hearts of men, if that Spirit be resisted, it is at last withdrawn. Then God leaves men to their own evil natures, and to the wicked suggestions of the devil. When God thus judicially withdrew his tender Spirit from Pharaoh, he left him to the wickedness of his own heart, and the deceitfulness of the devil. In this manner, only, did God harden Pharaoh. He never prompted him to evil. No, indeed! But what he did do, was this: He left him to his own wicked heart and to the devil. And why did he do this? Simply because that Pharaoh had sinned away the day of grace. He would not hear the voice of the Spirit of God while it was called “to-day.” He had hardened his own heart through the deceitfulness of sin. So when Moses demanded the release of Israel, and wrought miracles, and inflicted judgments, Pharaoh’s pride, selfishness, unbelief, and rebellion, all prompted him to resist. Satan powerfully incited him to follow these evil passions of his heart, and the Spirit of God having been grieved from him till it had taken its final departure, the Lord hardened his heart simply by leaving him to himself and Satan. It is on this same principle that God is said to send strong delusion upon men. But Paul explains how this is done. God sends men the truth and makes it shine out with clearness before them. They refuse to receive the love of it into their hearts. When the Spirit of God has striven with men till their day of grace is past, it leaves them to their own unrestrained evil hearts, and to the powerful deception of the devil. This is the whole process of God’s sending men strong delusion. See 2 Thess. ii, 9–12. And this is really the whole story concerning the hardening of the heart on the part of the Lord. For the wickedness of men God sets up over them the basest of men for rulers. Dan. v, 17. For this very reason the providence of God raised up this wicked Pharaoh to the throne of Egypt. The nation had reached a terrible state of wickedness. So the overruling providence of God gave the throne of Egypt, at this particular time, to this most obstinate, stout-hearted, stiff-necked, sinner. The Egyptians had no excuse for their wicked course toward the Israelites. It was not only a sin against humanity; it was the basest ingratitude; for the Egyptians owed a debt to the people of Israel, which they could never repay. Pharaoh, who appears to have succeeded to the throne of Egypt after the flight of Moses to Midian (Ex. iv, 19), must have understood the history of Joseph and of the deliverance of Egypt from the seven years’ famine, and had no excuse for being a bad man. What Paul says in 2 Thess. ii, 10–12; Heb. iii, 7–10, relative to the Lord’s working powerfully first, before he gives men up to the devil, shows that Pharaoh had had light from Heaven which he had resisted till it had left him to the blindness of sin and Satan. So God saw it best to make Pharaoh an example for the warning of wicked men for all coming time. His providence, therefore, allowed him to reach the throne of Egypt at the very time when he could have the best opportunity to contend with God. So God announces his purpose to Pharaoh, in words which have often been cited for the purpose of fastening Pharaoh’s guilt upon the Lord. “And in very deed for this cause have I raised thee up, for to show in thee my power; and that my name may be declared throughout all the earth.” Ex. ix, 16. Pharaoh’s rebellion was inexcusable, and his end a signal example of the fate of the stout-hearted transgressor. Few persons realize that it makes any special difference how they attend the meetings of the people of God. They suppose that it is quite necessary to go to the place of worship, and that it will be of benefit to them to do this regularly. But they do not attach any importance to the manner of doing this, or to the circumstances of the case. Many attend the meetings of the saints, and reckon themselves of their number, who feel not the slightest burden of the cause of God. They expect that there will be an excellent meeting, and are very free to find fault should the meeting be one of trial and labor. Yet they themselves are the very ones who bring the labor and darkness upon the meeting. They do not realize that the meeting is composed of those who attend it. They forget that good or evil predominates in a meeting according to the persons who make it up. Yet nothing is more certain than that a meeting represents the sum total of the piety, devotion, and moral worth of those who compose it. God has said of certain worshipers, that he will “not smell in their assemblies.” No savor of piety, self-sacrifice and consecration comes up as grateful incense to God. But carelessness, irreverence, levity, worldliness, and self-righteousness, are present to grieve the Spirit of God. And they are there simply because that those who assemble, as the worshipers of God, take these things in their heart. Do not go to the assemblies of the saints of God with a careless spirit. It may be that your next time will be your last. Go there praying God to meet you. Go there with a heart prepared to meet the Lord, and you will not find it a dark place to your own soul. But do not go there with a visiting spirit. Many go to meet and converse with friends, but entirely forget that the object of the meeting is to meet the Lord of hosts. Oh! if the hearts of those who attend the house of God could be as open to man as they are to Him who is of purer eyes than to behold iniquity, how manifest would be the reason why the Spirit of God did not enter the assembly. The people present had not assembled to meet Him. Some had come to show their piety; some to visit their acquaintances; some for the ride, or the walk; some to criticize, or find fault; some to hear others reproved; some to hear others confess; some simply because it is custom to go, but without the least idea of preparing their hearts to seek God. Do not go to meeting in that manner. God will not accept such worship. Prepare your heart to seek him. Go with the deepest self-abasement. Plead with God to prepare you for his worship. Let there be one, at least, who worships God in spirit and in truth, and be you that one. MISTAKES are dangerous in proportion to the importance of the subject to which they relate. If Satan cannot hinder us from attempting to save our souls, he will be very well content if he can cause us to make some fatal mistake in our effort to do it. If he can cause us to trust in the cross on which Christ was crucified, instead of trusting in him who died thereon, he is entirely satisfied. If we can be induced to hope for salvation through the mother of Christ, and not through her Son, that also will answer his mind well. If we depend upon the fire of purgatory to cleanse our sins, and neglect the blood of Christ, that will be every way satisfactory to Satan. If we say, Lord, Lord, and do not the things he commands, Satan will never object to our prayers. If we name the name of Christ, and do not depart from iniquity, he will be even better pleased with us than though we only passed for sinners. If he can cause us to devote our energies to repenting to-morrow, or next week, or next year, and keep on neglecting the present day, he will be satisfied with that. If he can make us ashamed of repentance, and keep us from being ashamed of sin, he will make us his certain prey. If he can make us think that there is some real good in sin, and that there is some advantage in disobeying God, he will catch us with his hook as he does all the world. If he can induce us to lay up our treasure in this world, and not in the next, he will make our ruin certain as his own. If he can make us think that our favorite sins are small sins, which God will not regard because we have put away so many great sins, for which, perhaps, we cared nothing, he will take us in his snare to our own ruin. Reader, he means to ensnare you. Examine yourself and see how the case is with you. Take to you the whole armor of God, that you may stand against the wiles of the devil. GOD'S INSTITUTIONS.
By Jos. Clarke
“If ye know these things, happy are ye if ye do them.” God's people are distinguished from the world by the fact that they obey him in all things, both in the spirit and letter. The Sabbath and the marriage relation were instituted before the fall, and have in themselves118 no connection with sin, or in its origin or its consequences. Since sin came into the world, institutions of a remedial character have been set up by Infinite Wisdom. Before the sacrifice made on Calvary, these institutions pointed forward to the offering made of himself by our Lord Jesus Christ; since that time only three institutions of this kind are left to the church by our Lord; namely, baptism, washing of feet, and the Lord's supper. The first of these is an open profession to the world that we believe in the death, burial, and resurrection of Christ; and that we are like him in his renunciation of the world and its works and ways. The second, is an act of humility and obedience, tending to do away with that selfishness which incrusts the human heart, and renders it hard and unfeeling. The third, points back to the sufferings and death of Christ, reminding his people of his broken body, and blood poured out for them; also, it points forward to the time when they shall sit at his table, and with their Lord partake of the feast spread for them. Each one of these institutions is beautiful and appropriate in itself for the purpose to which it is intended, and so necessary that the church must practice it, if it would not dwindle and die. The world see no beauty in the death or humiliation of Christ, nor in the types pointing to these events, nor in the present institutions of the church; but to the Christian, each of these appears most appropriate, necessary, and beautiful, when he is nearest to God. WHEN DOES THE SABBATH BEGIN?
By Dudley Marvin Canright
THAT we should begin the Sabbath at the setting of the sun, is plainly declared by the Bible; but just where that point is, whether at the moment the sun is out of sight, or not till it is really dark, or whether it is not just between these two points, at what we call twilight—this is not so certain. On this point I find a very interesting passage in Josephus's "Wars of the Jews," book iv, chap. ix, sec. 12. It seems to show definitely at what time the ancient Jews began the Sabbath. We would suppose they were about right in such things, as they were directly taught by the Lord and his prophets. At the destruction of Jerusalem, one party of the Jews obtained possession of the temple and fought their enemies from thence. Of this party Josephus says: "The Zealots threw their darts easily from a superior place, and seldom failed of hitting their enemies; but having the advantage of situation, and having, withal, erected four very large towers aforehand, that their darts might come from higher places, one at the north-east corner of the court, one above the Xystus, the third at another corner over against the lower city, and the last was erected above the top of the Pastophoria, where one of the priests stood of course, and gave a signal beforehand, with a trumpet, at the beginning of every seventh day, in the evening twilight, as also at the evening when the day was finished, as giving notice to the people when they were to leave off their work, and when they were to go to work again." By this we see that there was a tower built up in connection with the temple; in this tower a priest was stationed to give a signal with the trumpet, at the commencement and ending of each Sabbath. This was certainly a good practice. This signal was sounded "at the beginning of every seventh day, in the evening twilight." This shows when they began the day. Twilight is midway between sunset and dark. Is not that the proper time to begin the Sabbath? This seems also to throw light on an obscure passage in 2 Kings xvi, 18, which reads thus: "And the covert for the Sabbath that they had built in the house, and the king's entry without, turned he from the house of the Lord for the king of Assyria." What was this covert for the Sabbath? It was something which they built in the house of the Lord. On the above passage in Josephus, Whiston has this note: "This beginning and ending of the observance of the Jewish seventh day or Sabbath, with a priest's blowing of a trumpet, is remarkable, and nowhere else mentioned, that I know of. Nor is Reland's conjecture here improbable, that this was the very place that has puzzled our commentators so long, called Musach Sabati, the covert of the Sabbath, if that be the true reading, 2 Kings xvi, 18; because here the proper priest stood dry, under a 'covering,' to proclaim the beginning and ending of every Jewish Sabbath." This explanation seems quite plausible to me.
D. M. CANRIGHT. REMARKS.—The foregoing may be worthy of notice. Yet inasmuch as sunset is the point designated by the Bible, for the beginning and ending of the Sabbath, the best practical rule is, to have all our worldly business laid aside before the sun disappears in the west, on Friday evening, and not to resume it till twilight on Saturday evening. This is a rule which may be followed with safety. It will prevent the infringement of our worldly business upon the sacred hours of the Sabbath. We should prepare our hearts for the approach of the Sabbath, and we should not with haste return to our worldly pursuits, when that day has perhaps hardly expired.
ED. WEARING OF GOLD.
By D. T. Bourdeau
Not many years since, it was considered a sin by Baptists, Methodists, and other denominations, to wear gold; and I well remember when the Baptists, to whom I belonged, and who used to enjoy more of the Spirit of God than they now do, made it a rule to take up a labor, in love, with those members who put on gold. But for quite a number of years the different denominations have undergone a great change on this point, and have almost universally adopted the practice of wearing gold and other vain ornaments. Is this decidedly an improvement? or is it a violation of gospel principles? As it is connected with great departures from primitive practices on plainness of dress, as it goes hand in hand with those extravagances in dress and vain fashions, that were made a matter of prophecy which has its application at the present time (see Isa. iii, 15-26), there is a great likelihood that it indicates a falling away rather than a real advance in piety and virtue. And this likelihood becomes a matter of certainty when we bear in mind that wearing of gold is condemned in the New Testament. Says Peter, “Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.” 1 Pet. iii, 3, 4. See also 1 Tim. ii, 9. What can be plainer than this: not “wearing of gold.” How can any, bearing the name of Christians, wear gold, with this scripture prohibition which is just as plain as, “Thou shalt not kill,” and “Thou shalt not steal,” staring them in the face? Let none justify themselves by the fact that gold was worn in Old-Testament times. Many things were permitted in those times, that are not tolerated under the gospel. And we see a reason for this prohibition. The Lord foresaw that the race would become more and more proud and selfish, and that they would be more and more inclined to idolize themselves, and thus be enjoined greater plainness in dress. The greater the tendency to err in a certain direction, the greater should be the caution and effort to counteract that tendency. The greater the danger, the farther should we keep from it, even though we might appear, to some, to deny ourselves of what would seem harmless. We are living in an age in which it may be emphatically said that “pride has budded,” Eze. vii, 10, and in which even those who have “a form of godliness and deny the power thereof” are, by the apostle, denominated “proud,” 2 Tim. iii; and while we should, on one hand, avoid running in the extreme of neglecting taste and order in our dress and person, our example should be a rebuke to all the superfluities and vanities in dress and apparel that are so prevalent at the present time. This duty is clearly seen in the example of Elijah, and of John the Baptist, who, as all Adventists believe, represent those who shall rightly engage in the work of preparing for the second coming of Christ. It is also enjoined by the example of our dear Saviour. If I wore gold, I should leave it off, 1. Because the Bible forbids it. 2. Because of the unnecessary expense connected with it. And here I would not justify myself because it did not cost me anything, nor even because it was given me by some cherished friend who now sleeps. I can remember friends without it, and God and Jesus are my best friends, and I must please them first. 3. Because it feeds pride, and self, which must die. And those who claim they have not worn it through pride can the more easily lay it aside. 4. It sets a bad example, and hinders a good reform. Like begets like. If the weak, who love show, see us wear gold to a small degree, they think they are justified in putting it on to a greater extent. For, say they, gold is gold, and such a brother or sister wears it, and I can. Of course they should not follow our example any farther than it comports with the teachings of the Bible and the example of the great Pattern. Yet some have not fully seen Jesus, and until they do, we are the stepping-stone by which they are to reach and contemplate him, until, enraptured by his perfect and glorious character, they lose sight of us. With this view of the subject, how important it is that our example be just right, that we be waymarks to the kingdom, that others, by seeing our good works, may be led to glorify our Heavenly Father; that we gather with Christ and scatter not abroad. Let none lay aside their jewelry simply to please me, or because I have written these lines. Weigh what I have written. Examine the word of God with a desire to know and do his will. Take the matter to the Lord in prayer. Try your motives. Think of the seamless garment that your Saviour wore. View the crown of thorns that marred his sacred head, and the print of the nails in his hands and feet, and the scar of the spear in his side. Think of your sins which caused the shame and death of the Son of God. Seek to adorn yourselves with the Christian graces. Remember the time of trouble just before us, in which even the wicked will throw all their idols and vanities away from them, having more weighty matters to consider, when it is too late to reform and obtain the favor of God. Let not pride of opinion, and what you have decided in the past, keep you from deciding for the right. Prepare for the Judgment. Prepare to meet thy God. THE MORALS OF AMERICAN PEOPLE ASTONISH THE HEATHEN.
By Wm. Penniman
The following quotation from the Missionary Herald, August, 1869, published at Boston, which advocates the evangelization of the world, or the doctrine that it is growing better, does not speak very well of the morals of our nation, and especially of its Christianity:
“Rev. J. L. Nevins, of the Presbyterian Mission in China, on his recent return from this country, stopped a few days in San Francisco, and respecting the Chinese there, and efforts for their conversion, he writes: ‘I was struck with the seeming indifference of the Christians of that city to the spiritual wants of119 these heathen in their midst. A consideration of the influence which the Chinese meet with on coming to our shores, will show the great difficulties in the way of evangelizing them. They see, at once, that only a small proportion of our population are in the habit of attending church, or seem to have any regard to the claims of religion. To their view we seem much less religious than they are. On every hand they meet with manifestations of vice, immorality, and licentiousness, which may well shock their sense of morality and propriety, and excite their astonishment. The first words with which they become familiar, are those in which the name of the Christian’s God is taken in vain. In visiting a Chinese temple, almost under the shadow of some of the churches, just before reaching it, we saw one of our people lying dead drunk in the middle of the street. The Chinese hardly noticed him as they passed, such sights being evidently familiar to them in their new home, though seldom seen in their own land. These facts, together with the harsh treatment which they too often receive from the hands of Americans, are not calculated to predispose their minds in favor of the Christian religion, but, on the contrary, add much to the difficulties and discouragements of the work of the missionary.’” Our nation is called a Christian nation, and yet her crimes and enormities shock heathendom. Why call the Chinese, heathen, when their “sense of morality and propriety” is shocked on witnessing such manifestations of vice, immorality, and licentiousness, in a so-called Christian land? Alas! our nation is Christian only in name. We boast of our superiority, of our literary, and religious institutions, of the enlightening and ennobling influence of Christianity, and yet our morals astonish the heathen. How true it is that “evil men and seducers are waxing worse and worse, deceiving and being deceived.” Of late, one can hardly take up a county paper without being astonished in reading the records of crime which it contains, and even those religious papers which advocate the doctrine that the millennium is near, often show their inconsistency by publishing articles which prove the contrary. Wm. Penniman.
Woodburn, Ill. A SKETCH OF LABORS.
By A. C. Bourdeau
THE following is a sketch of my labors during the past few weeks, which I glean from my diary for the REVIEW. On Tuesday, June 15, 1869, myself and wife drove twenty miles to E. Richford, Vt. The next day I measured and assisted in preparing the ground upon which to erect a house of worship, and till the next Sabbath hauled stones with my team for the foundation of the house. While I was thus working, the 17th, at 5 P. M., by an urgent request of the friends, I hitched up my team, went to a school-house, and preached to attentive hearers, in lieu of Eld. Reynold, an Adventist, who failed of being present as he had appointed. Sabbath, the 19th, held two meetings with the church. Was glad to see five of the friends from Montgomery at these meetings. The next Tuesday the meeting-house frame was raised. Size 32x48, with 18 feet posts. At this point I received an urgent invitation from Bro. M. E. Cornell to go and follow up the interest in Addison, Vt. Bro. N. Orcutt and myself reached Addison, June 25. The following Sabbath and first-day we held four preaching meetings in the Advent chapel. The presence of Bro. Dr. H. S. Lay, and of the few friends of the cause from Bristol, Waltham, and Weybridge, added much to the interest of these meetings. Sunday evening Dr. Lay gave a cheering talk on health, from a physiological standpoint, in the chapel, which could not fail to meet the approval of those who are disposed to appreciate good principles. June 28, leaving Bro. Orcutt to visit families in A., and vicinity, I accompanied Dr. Lay to Enosburg, where, on Tuesday evening, a large concourse of brethren and sisters and friends were favored with the privilege of hearing a talk on health, by Dr. L., after which one hour was spent in asking the doctor questions on several points, relative to living the principles of health reform, which he answered deliberately, to the satisfaction of all present. Then the friends on the ground promptly raised means to defray our expenses in coming from, and going to, Addison, and something more for Dr. Lay. July 2, while Dr. L. and I were returning to Addison on the cars, we had an interview with Eld. D. T. Taylor for the first time, who gave us the sad intelligence that Bro. C. O. Taylor in Adams Center, N. Y., was sick nigh unto death. The doctor at once decided to go right on to see the afflicted brother. Later intelligence represents that Bro. Taylor is better. We continued over Sabbath and first-day at A.; attended three meetings held by Eld. D. T. Taylor; held two meetings; and attended a meeting by Bro. A. S. Hutchins at Weybridge. And we were sorry to find that the inhabitants in A., even the nominal Adventists, are much glued to the world, insomuch that only a few can spare time to attend even their own meetings. God pity such. And may those who have learned better things hold fast the profession of their faith to the end, that that day may not come upon them unawares. Luke xxi, 34. From July 10 to Aug. 1, I worked a few days at haying on my farm; had interesting meetings with the church at home. Held a two days' meeting with Bro. Orcutt on the west hill in Montgomery, and held an important correspondence by letter, on the truth, with Mr. Joseph Jiguere, a French Canadian, of Grand Ligne, P. Q., who, nineteen years ago, introduced me in the Grand Ligne Mission Institute. Aug. 2, Mr. Jiguere came here to spend a few weeks with me to learn more about our views; and brought me an interesting letter from Eld. Hubert Tetran, a French Baptist of Grand Ligne Mission, who formerly was a Roman Catholic priest, but who, for twenty-three years, has advocated and adhered to the Protestant religion. I so admired the spirit with which his letter was written that I decided, at once, to invite him to come and make us a visit of several days; and promised that I would pay his fare on the cars both ways. Aug. 13, I brought Bro. Tetran from St. Albans to my house, since which time I have given him and Bro. Jiguere lectures in French, on the truth, from three to six hours per day; and I am happy to say that these brethren are now keeping the Sabbath, and are fully decided to go with this people to Mount Zion. Sr. Jiguere, in Canada, is also convinced that we have the truth, and doubtless has, ere this, taken a decided stand with us on the Sabbath question. Brn. Tetran and Jiguere design to attend the New England Camp-meeting with us, at South Lancaster, Mass., next week. Brethren, pray that God's blessing may continue to succeed our labors among the French. Bordoville, Vt., Sept. 4, 1869. APPEARANCE IN THE HOUSE OF GOD.
By E. B.
On the subject of appearance, anciently, in the temple, it is said, “no person was allowed to enter the ground of the temple with a staff in his hand or with his scrip on, or with money in his purse, as if he were coming to a place of worldly business; neither might he go in with dust on his feet, but must wash or wipe them beforehand; nor might he spit upon the sacred pavement anywhere, nor might he pass across it, when going to some other place, because it happened to be the nearest way; all which things would have been disrespectful. Nor was any light or careless behaviour, such as laughing, scoffing, or idle talking, allowed to be indulged, as being unseemly and irreverent in such a place; but those who came to worship were required to go the proper place with leisure and sober step and there to stand during the service, each with his feet close together, his face turned toward the sanctuary, his eyes bended downward to the ground, and his hands laid one over the other upon his breast, having no liberty in any case to sit down, or lean, or throw his body into any careless posture whatever. No seats were provided when nothing but reverence and worship were required.” What a pity a portion of this reverential spirit, at least in deportment, cannot be carried to the Christian churches. How little do people seem to sense the presence of God in his own house. The trifling, light appearance, the careless movements, the vanity of look and apparel, the indifference of manner, all attest anything but the solemnity of heart-worship; the whole bearing showing more regard for themselves than their Maker. Irreverence is displayed from the entering to leaving church. Especially is this manifested during prayer. Many heads erect, with not even the eyes cast downward; others kneeling, presenting a roving curiosity of mind, particularly striking to one quietly entering church, who meets scores of gazing eyes just peering above the seat-tops. Can such ever realize the infinite solemnity of that Being before whom the seraphim, with vailed faces and covered feet, continually cry, Holy! Holy! Holy! REPORT FROM OHIO.
By I. D. Van Horn
OUR meeting in Clyde is closed. We took down the tent and stored it away for winter, Tuesday, Sept. 14. We have given in all forty discourses. The attendance was not very large for the place, yet our congregations averaged about one hundred. We found, soon after we began meetings, that Spiritualism, Universalism, and infidelity, held the leading influence in the town. Methodists and Baptists thought it almost a sin to go to the tent to meeting. The Catholics exerted a strong influence against us. With all this tide of opposition to meet, we could not accomplish much. No one came out publicly to oppose us, but nearly all worked against us in a secret manner. Last Saturday evening, and Sunday morning, Eld. Bulger, United Brethren, gave two discourses against us, on the law and Sabbath, taking the position that the whole Mosaic law, ten commandments and all, were abolished at the cross, and only such of them were binding on us, as were re-enacted in the New Covenant. He was very personal in his remarks, and sometimes almost abusive; and, because of this, I thought it necessary to review him. I did so, and it was easy to be seen by the people where the truth was. The course pursued by the Elder, has made us many friends. Some of the members of his own church have decided to keep the Sabbath. There are five now keeping the commandments as the result of our meeting; and three more are about persuaded to do the same. This will make quite an addition to the church, and if the church are faithful in their duty, I am satisfied there will be others to join them. May the Lord add his blessing to the work there, and carry it on to his own glory. Let me say to the dear brethren and sisters in Clyde, Be faithful children of the blessed Saviour, and he will be your strong refuge and help. Strongsville, O., Sept. 22, 1869. MEETINGS IN MICHIGAN.
By Joseph Bates
SINCE my last report from the Ceresco Camp-meeting, I have held four meetings in Parkville, and one in Brady, commencing Sabbath, Sept. 11. Some of the brethren and sisters were sick and feeble. Visited and prayed with them and the scattered ones, and labored to encourage them to press forward with the remnant people of God, who are urging their way for an entrance into God's everlasting kingdom. The brethren have all moved out and away from the village of Parkville. If one efficient brother would locate near the meeting-house, a deeper interest would soon be manifest in the Sabbath and social meetings. Wednesday, the 15th, Brn. Strong and Schellhous helped me on my way to Colon. Here we also visited the scattered brethren, and enjoyed an interesting meeting in Matherton township. Sabbath and first-day, 18th and 19th, held five interesting meetings in Sherwood, Branch Co., and celebrated the ordinances of the Lord's house. Some friends who came to the meeting became interested, received books, and promised to examine them carefully. Lord, help them to feel their helpless condition, and flee to Jesus. Monterey, Sept. 27, 1869. A Confession.
By J. S. MILLER
SINCE confession, as well as forsaking of sins, is one of the conditions upon which the transgressor is to obtain mercy, I feel that a few words in this direction are due from me. The New England Camp-meeting, which has just closed, has, under the blessing of God, been the means of awakening me from the fearful and dangerous sleep of carnal security. For many months past I had been in the condition described in the Laodicean testimony—“neither cold nor hot.” Gradually, but rapidly, I had been receding from the position occupied by the body, until I had returned to nearly all my old habits, and nearly all my old doubts and darkness had returned to me. As to the causes which brought me to this fearful state, they are simply the old story—neglect of duty, and a general want of consecration. Some nine months ago, when Bro. and Sr. White visited New England, I attended the Lancaster meeting, where I, for the first time, saw those servants of God. At that meeting, Sr. White had a reproving testimony for me, which, under the impulse of the moment, and without realizing the depth of its meaning, I acknowledged to be all correct. No sooner had the meeting fairly closed, however, than I began to meditate on the testimony given me, and to compare it with certain false reports, which had gained some currency among the brethren and sisters in various parts of New England. Satan tempted me to believe that these reports had reached the ears of Bro. and Sr. White, and that from them they had made up their judgments, and so given me reproof. As these doubts increased, my interest in the message began to decrease. As the spring arrived, I found myself growing restless under the restraining influence of my brethren at Lancaster, and soon decided to so change my business as to leave that locality. As time flew by, although I retained my profession as a commandment-keeper, I grew more and more worldly, and less and less interested in things pertaining to the coming kingdom. But the blessing of God did not attend my efforts in worldly matters, and I decided to return to Massachusetts. I arrived at a village a few miles from Lancaster, near the last of August, when I, for the first time, heard of the proposed Camp-meeting. Here was an unlooked-for calamity. Had I been a hundred miles away, I might have excused myself from attending the meeting. But here it had come directly across my path. A good angel seemed to whisper in my ear that I ought to attend this meeting; yet I was sorely tempted to contrive to have business call me suddenly away. But the good angel triumphed, and I decided to go. I went; but before going, I decided that while I would do my best to show my love and regard for the brethren, I would resist such influences as would undoubtedly be exerted to induce me to return to a belief in many things that I had come to look upon as fanaticism. But, as the meeting progressed, I found it to be a different affair from what I had anticipated. There was scarcely a sermon or testimony delivered by Bro. White, Sr. White, or Bro. Waggoner, that did not in some way hit my prejudices or my practice. I was forced to admit that the third angel’s message is the work of God, and to resist it was to insure my own destruction. The only thing left for me, was to yield to my convictions, and by humble repentance seek the forgiveness of God. This, I trust, I have obtained. And now I desire the forgiveness of my brethren and sisters, and especially of Bro. and Sr. White, for my want of confidence in their testimony. It is exceedingly humiliating for me to make the above confession; but, while I regret that my course has been such as to make it necessary, I thank God for his grace that enables me to act up to my convictions of duty. Brethren and sisters, pray for me, that the Spirit of God may keep me from the evil that is in the world.