We have received a friendly letter on this subject from Bro. E. B. Newton. We give below as much as is necessary to answer his inquiries. He says:—
"I see in the Review and Herald, Apr. 18th, 1854, you say,
'We claim to stand on the original Advent faith, therefore do not reject the past movements on this great question, which has called out a people to prepare for the coming of the Lord. We claim all the light of past time on this glorious theme, and cherish it as from Heaven.'
"If it were from heaven I don't see how you could surrender one inch of faith; for if that voice and that cry, 'Behold the Bridegroom cometh, go ye out to meet him,' was from heaven, then Christ did come on the tenth day, seventh month, 1844; for many declared that he would come as sure as there was a God in heaven, and time would be no longer. This is the original faith you claim to stand upon. And if it was the revelation of Jesus Christ which God gave unto him to shew unto his servants things which must shortly come to pass, then Christ has come; and you are bound by the original faith, and every principle of truth and righteousness to prove that Christ has come, how and when. That was what the Apostles labored to prove after the death and resurrection of Jesus. You admit all the prophetic periods have run out, and now what wait we for?
"I want you to give me all the light you have upon this all-important subject. The truth is what we want."
The above remarks would seem to make the whole Advent faith depend on the personal appearing of our Lord in 1844; and since that event did not then occur, we may be assured that what would be understood by the original Advent faith, has proved an utter failure. Very many of the world's people, who were observers of that movement, wonder why we still persist in our belief of the Advent doctrine. They say, Has not your time passed? Has'nt your theory failed you? Has'nt you been disappointed in all your expectations? And they laugh at our credulity or stubbornness (for they hardly know to which to attribute it) in still clinging to what they term our folly and delusion. How completely is the way thus paved, that, when a few more days are passed and the great event finally comes, it shall steal upon them like a thief in the night, and take them unawares.
True, the Lord did not appear in 1844. Our expectations failed; and the disappointment fell upon us—how heavily, those can best judge who felt it; and we would that all such would prove the sincerity of the love they then professed for Christ and his coming, by heeding the greater light which now shines upon this subject, and accepting the explanation which God, in his word, has given us. There is an explanation for all this, and in that explanation, a new flood of light is thrown upon our pathway.
We do not claim that the Lord came, as it is promised that he shall come, visibly in the clouds of heaven, in 1844; and if this is the coming the writer above refers to, we are not bound to prove "how and when" it took place; for we frankly admit that it has not yet occurred. Well, then, the inquiry comes up, are you not surrendering the Advent faith? We think not. The Advent faith is founded wholly on the word of God; and it is a cheering fact, that, notwithstanding our disappointment, not one single promise or prophecy has yet failed. The declaration of our Saviour that heaven and earth should pass away sooner than his word should fail, still holds good. When we expected the Lord in '44, as we have often said and often proved, we were expecting that which we had no warrant for in the Scriptures of truth. We drew a wrong conclusion; but yet every argument on which we rested our hope is as good now as it was then.
Those clear chains of prophecy given us in the book of Daniel, still remain sterling truth; and their fulfillment, as far as it has been developed, stands as a veritable pledge that that which still remains, will surely be accomplished. The commencement and the termination of the prophetic periods, as we then held them, we see no necessity and no reason for changing. We only mistook the event to occur at the end of those periods, and being corrected on this one point, all is harmonious and clear.
It may now be said, You admit that your expectations in then looking for the Lord, were wrong; why then do you not reject a movement which was the result of those expectations. Here, for our encouragement and comfort, our past experience and disappointment are not without a precedent in the history of God's people. Go back with me to the time of Christ's entry into Jerusalem, and explain the meaning of that shouting multitude. Why are all classes, young and old, pressing in the way before and behind him, and, absorbed in one emotion, shouting, Hosanna to the Son of David? Blessed be the King that cometh in the name of the Lord! Hosanna in the highest! They cut down branches from the trees and strewed them in the way, and they spread their garments before him, an act which was done to royalty only. Doubtless they expected that his kingdom should then be set up. In their rejoicing they quote from a psalm which probably applies to the future reign and triumph of the Messiah. They thought the time had come for those events to be realized. In these expectations they were to be disappointed; but were they therefore wrong in shouting and rejoicing as they did? Let Jesus answer: "I tell you that if these should hold their peace, the stones would immediately cry out."
In this light we are disposed to regard the great movement which took place upon the Advent doctrine in '44. A faith was there manifested, seconded by works, which like that of Noah, will rise up in the judgment and condemn an unbelieving world. We regard the message of the first angel as there having its fulfillment; and we believe that it was accomplished according to the purpose of God. Further light has shown us the work that was to be accomplished by our great High Priest in the heavenly Sanctuary; it has shown us another angel with a solemn message who must fulfill his mission; and those who reject the past reject some of the plainest portions of a chain of prophecy through which God is now leading his people. Those who reject the light of the past on this subject, have let go their only anchor, and are now adrift among the perilous delusions of these last days. This is attested by the numbers who have sought out many strange and discordant theories since that time. Either apostasy or some baneful systems of error, have swallowed up the mass of those who have forsaken their first love. And last, but not least, those who will not acknowledge the validity of the great movements of the past, on this question, are absolutely unable to present the inquirer with a harmonious system of truth, on this all-vital subject. This is a significant fact, and worthy of due regard.
The writer, above, says, You admit that the prophetic periods have all run out; and now what wait we for? The answer is easy: We are striving in all honesty to heed the admonition of Paul when he says, For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. We are waiting till he who is our life shall appear, and then we expect to appear with him in glory. We are waiting till the last solemn ministration of our High Priest shall be accomplished, the destinies of mankind decided, and the day of our redemption and deliverance comes. For this time we can but earnestly long, while in these days of our exile and pilgrimage; and also for that fullness of time, when sin and its agents, dating far back, from the first apostasy, that of Satan himself, shall be swept from creation, its effects all repaired, and the whole universe shall be as fair and holy as it was before sin had ever entered to mar the handiwork of God.
Unity of the Third Message.
By R. F. C.
The message of the third angel is one message. And as it is the last step in the restoration of primitive christianity, and the last merciful warning to prepare a people for translation, it will unite God's people in one. It will not divide and scatter the flock of God, but will move on harmoniously, and accomplish its destined work. There is no danger that the ship will split upon some rock; for our Father is at the helm.
The first message did not finish the work, neither did the second, therefore they must be succeeded by the third. But there is no fourth message marked out by the Holy Spirit to correct the errors of those who should give the third—the third message finishes the work. It will not be corrected by another message.
What! do you believe that those who first preached the third message had no errors?
By no means. They have already discovered some of their errors and repudiated them. Men are not infallible, but the message is. What I mean to say is, that the work will move on harmoniously till all the errors of God's children will be corrected, and they stand without fault before the throne of God. This is the last message, and the Lord has set his hand to fulfill it; and those who will labor in harmony with it, may correct their own faults and those of others; but whoever attempts to reverse the engine will only switch himself off on some fallacious track. May God help me, and all my dear brethren, to work in harmony with the work of God.
The last message before the time of trouble is the sealing message. The sealing angel ascended from the east. Now we are not told that in his westward course he met another angel who informed him that he was sealing the people for destruction, and consequently the work must be reversed. Therefore, since there is no such work marked out in the prophecy, nothing of the kind will need to occur in its fulfillment. There is no uncertainty in the fulfillment of all that is specified; and there is no safety in trusting in that which is not specified.
All doubts then must turn upon the question, Is the third angel's message being fulfilled? If it is, we are safe in moving on in harmony with it; for God will surely carry it straight through to its destined result. But, if it is not, we certainly shall do wisely to give it up, and "look about us for a position which we may occupy with safety and profit," as some have already done. Their downward course, in denying almost every important, life-giving truth connected with the message, is a sufficient guaranty that the Lord will confound the language of all who shall attempt to create a fiction, or disturb the harmony and unity of the message.
The work is the Lord's; therefore let us subdue every evil passion and keep in harmony with the work of God.
R. F. C.
Olcott, N. Y., Sept. 5th, 1855.
Communication from Bro. Hart.
By J. Hart
DEAR BRO. WHITE:—Perhaps it might not be uninteresting to the brethren and sisters to hear from our Tent-meetings.
After leaving Bristol we went to Stockbridge. We there secured a piece of land and pitched our Tent, there being none of like faith in the place. As it was a very busy season of the year, we had no meeting on the Sabbath. On First-day a good congregation came out to hear. The meeting was very interesting, so that it was thought best to stop another week.45The next First-day the congregation was some larger. Quite a number of our hearers were those who were disappointed in the late Time movement, some of whom heard the reasons of our faith with joy. Several promised to walk in obedience to all the commandments of God, with tearful eyes which bespoke the feeling heart.
From this we went to Waterbury, and pitched our Tent on the land of Bro. Butler. A goodly number of the brethren and sisters came together. There was a good gathering also of those who were but little acquainted with our faith, only by report, and that quite unfavorable. They listened to the reasons of our faith, behaving themselves kindly towards us; and as we have made it our practice to leave the Tent alone, they had an opportunity to climb one of the ropes and put on the top of the pole a flag in large letters, "Hear, then Judge."
From this we went to Johnson, and held our meeting on the land of Bro. Peck. Had a large gathering of believers on the Sabbath. There was also on First-day a large congregation, many of whom knew but little of our faith, and had no disposition to learn.
Our next place of meeting was in Irasburgh, on the land of Bro. Barrows. There seemed to be, at this meeting, a desire on the part of the church for a deeper work of grace, and a closer walk with God; which made our social meetings interesting. Our meeting on First-day was not so pleasant. The mass of unbelievers who came were very unwilling to keep their seats, were quite noisy, and somewhat disposed to show the dragon spirit, but did no damage to the Tent.
We next went to Richford, where there are none of like faith. A number of the Advent brethren came out on the Sabbath, and were deeply interested in what they heard. On First-day there was a good congregation, with none on the outside disposed to make light of the truth which we presented. On the evenings of Sabbath and First-day the Academy was opened for us. There was truly an ear to hear. We have the very best of reasons to believe that there will be quite a number there who will step out on the truth, and those too, who will be an ornament to the cause.
From the evidence that we have of the prosperity of the cause of truth the past season, it is evident that those who labor in this cause must change their plan of operation. We have been accused by our opponents of having a nutshell faith; but it is not so. But they might reasonably say that our labors were such. There must be more of a thrusting into new fields. The church must feel more of a missionary spirit. Let them send out into new fields with the Tent and otherwise, such as they think are qualified to present the truth, and sustain them in such places. If there is much more done in such places as Vermont, it will cause a sacrifice on the part of the church. Have we forgot, brethren and sisters, the labors of the servants of God to bring the truth to us, that we esteem dearer than life? If so, God grant that by calling to mind the past, our minds may be refreshed, and our hearts feel for those who, as yet, know but little about the present truth. Let those that have the truth, send laborers into the field, and with their prayers and means sustain them there.
J. HART.
Waterbury, Vt., Sept. 12th, 1855.
NOTE ON THE ABOVE.
By James White
I fully agree with Bro. Hart as to future operations. But it has seemed necessary to hold Tent-meetings where there were believers to sustain them, and so the old ground has been occupied to little profit, only to the church, while new fields, where the people will hear candidly, and where much good can be accomplished, have been neglected. I am more than ever satisfied that the "harvest of the earth" is fast ripening. If preaching brethren wish large and attentive congregations, let them enter new fields. Do they desire freedom in preaching the Word, and to see souls brought to acknowledge the truth, then let them enter new fields.
But it is a fact that some of our preaching brethren are obliged to labor on the old ground, where but little or nothing can be done, for want of means to go out as missionaries into new fields, where much can be done. I would here suggest that before another Tent season comes on, a sum of $500 be raised for each Tent company that shall go out, to sustain them in new fields. Let there be as many Tents in the field as can be well manned with preachers, exhorters, and good help, let them enter upon the work with energy and faith, and let the church sustain them. But I have said more on this subject than I designed to when I took up my pen. Would it not be well for others to speak out on this subject? J. W.
"Why call ye Me Lord, Lord, and do not the things which I say?" Luke vi, 46.
By C. W. Sperry
ThE above and many parallel passages, demand our careful and thorough investigation. When we say Lord, it implies that we are servants; and servant implies obedience to that Lord. We cannot effectually call Christ our Lord except we do as he says. "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven," &c. Christ is our example that we should follow his steps who did no sin, neither was guile found in his mouth. He came and fulfilled the law, an example for others to fulfill. His example was love, not hatred; mercy, not sacrifice; long-suffering, not revenge; meekness, not stubbornness; gentleness, not harshness. These sublime principles shone through all his walks of life, setting forth examples, illustrating them by saying, "Love those who hate you, pray for those who despitefully use you; and he that smiteth you on one cheek, turn the other, and he that taketh away thy goods, ask them not again."
Christ laid the axe at the root of all covetousness and selfishness. Sacrifice for injury, and revenge for insult, were abrogated by the Master of Christians. Love and mercy are the chief attributes of pure christianity; and living out these principles, as set forth by our Saviour, gives us the right of calling him Lord, and no other. This is what constitutes a Christian, completes a man's conversion and fits him for Paradise. The last angel of mercy says, "Here are they that keep the commandments of God and the faith of Jesus." If we keep the faith of Jesus, we shall have confidence in his principles and live them. There are many close points, a few of which I wish to notice. The Word informs us that whatsoever we do, we should do all to the glory of God. Without faith we cannot please God; and by works faith is made perfect. We may have works to be seen of men; but this is not of faith, and does not please God.
Our Saviour says, "When thou doest alms, let not thy left hand know what thy right hand doeth; that thine alms may be in secret, and thy Father which seeth in secret, himself shall reward thee openly."46Alms given in this way will more likely be done in faith, which will please God. Jesus says there is no reward to that which is done to be seen of men. A maxim of Wm. Penn is, "Do what good thou canst unknown, and be not vain of what ought rather to be felt than seen." If we can give a large sum for the cause of God, or write a good letter, we are apt to think much of it because we did it; and our name will be extolled. This is not of Christ nor of faith, and does not please God. The humble, in the parable of the day of judgment, forgot their good works, and said, Lord, when did we so and so; while others remembered theirs and claimed favor; but they were cast off.
We are apt to tell how much we have done for the cause, that others may know and make much account of what we do for God, while the things that we do to please ourselves are forgotten. If we have but two mites and give all, pride may lead us to keep this secret. But if we have much, and give a part, or all, it would seem that we should lose part if not all our reward, unless it was trumpeted that others might know our acts and deeds. O let the testimony search us lest we be deceived. It is not so easy a matter for self to think that the widow's two mites were doing more in the sight of God than they who cast in their abundance.
On the entire consecration of property, John Wesley says, "Must we not rank among those that desire to be rich, all that, in fact, 'lay up treasures on earth,' a thing as expressly and clearly forbidden by our Lord as either adultery or murder. By riches, I mean not thousands of pounds, but any more than will procure the conveniences of life. Yet who takes warning? Who seriously regards the awful declaration of the Apostle; even 'they that desire to be rich fall into temptation and a snare and into divers foolish and hurtful desires, that plunge men into destruction and perdition."
Do you that possess more than food and raiment, ask, 'What shall we do? shall we throw into the sea what God has given us? God forbid that you should. It is an excellent talent, and may be much employed to the glory of God. Your way lies plain before your face: if you have courage, walk in it. Having gained, in a right sense, all you can, and saved all you can, then, in spite of nature, and custom, and worldly prudence, give all you can. I do not say, Be a good Jew, giving a tenth part of all you possess. I do not say, Be a good Pharisee, giving a fifth of all your substance. I dare not advise you to give half of what you have; no, nor three quarters, but ALL. How is this done? 1st. Provide things needful for yourself, food, raiment, what nature moderately requires for preserving both health and strength. 2. Provide for your family or others who belong to your household. If when this is done, there is an overplus left, 'do good to them who are the household of faith.' If there is an overplus still, as you have opportunity, do good unto all men. In so doing, you give all you can, nay, in a sound sense, all you have."
Under this last message of mercy, let us not deceive ourselves, but be sure to lay up our treasure in heaven, that when we are turned out of our stewardship we "may be received into everlasting habitations." Let us remember the terrific woes denounced against those that lay up a treasure upon earth: The rust of them shall be a witness against us, and eat our flesh as it were fire. The Lord help us to measure ourselves by his word.
Again, let us examine ourselves. We may claim much virtue for the graces we possess. Says Penn, "Content not thyself that thou art virtuous in the general, for one link being wanting, the chain is defective. Perhaps thou art rather innocent than virtuous, and owest more to thy constitution than to thy religion. To be innocent is to be not guilty, but to be virtuous, is to overcome our evil inclinations. If thou hast not conquered thyself in that which is thy own particular weakness, thou hast no title to virtue, though thou art free of other man's." Some may be more liberal and less covetous than others, but it may be constitutional and not virtue. Some may be more patient, meek, gentle and forbearing and yet no true virtue. The Christian will possess these graces, but he will have to deny self and strive for them, and is tested by the declaration of our Saviour. "Love thy neighbor as thyself," a valuable principle, but more valuable when reduced to practice.
"And as ye would that men should do to you, do ye even so to them." This develops itself in buying and selling, in giving and receiving, in injuries and trespasses, in faults and mistakes, and has been heard many times, but imperfectly practiced; for how much easier it is to receive favors than to bestow them. If we would forgive as we would be forgiven, how easy to adjust all our difficulties. If we would love others as we would have others love us, how easy to go to them with their faults, and not report them to whom it does not belong; and be more ready to diminish than to magnify. If we would have others love to oblige us, we must love to oblige them, and do it from principle, and not from selfishness. It is selfishness to be kind to others for the purpose of having them kind to us; but it is of pure love to be kind to the evil and unthankful. If we would not desire others to speak of our faults, we should not speak of theirs, for the same that we measure to others will be measured to us again. When we are overtaken in a fault, we desire others to show us love and mercy, and we should do the same to them under like circumstances. When we observe these rules, our trials will be greatly diminished. If our enemy sue us at the law and take away our coat, forbid not to take our cloak. If a man compel you to go with him a mile, go with him twain. Overcome evil with good. If we forbid the cloak, or refuse to go the second mile, we are disobedient to our Master. Some said, "These are hard sayings, who can hear them;" but "why call ye me Lord, Lord, and do not the things which I say."
To be a Christian is to be Christ-like. Do you ask, Will it be safe to let the world know that we believe these principles? Jesus says, "Whosoever is ashamed of me and my word before this wicked and adulterous generation, of him will I be ashamed before my Father and the holy angels." Shall we put our light under a bushel, or on a table? How can I say, I am a Christian, or Christ-like, unless I am willing to suffer the loss of all things. When we live these principles before the world, then, and not till then, shall we be clear lights in the world. By these we shall know whether we think of life, more than meat. Some think they cannot keep the Sabbath, for fear they shall suffer for want of meat. But did God give commandments that were not essential? Did Jesus give testimonies that were vain? Nay, verily; and "Here are they that follow the Lamb (not occasionally, not when it is convenient, but) whithersoever he goeth." If we are afraid of our name, reputation, property or lives, Christ will be ashamed of us before his Father. If practicing these principles takes my name, I have a new name, above every name. If it takes my reputation, I have that honor that comes from above. If it takes my life, I shall live forevermore.
But our unbelief and fearfulness will bring before us many frightful images of robbers and ruffians; but faith in the promises of God will drive them all away, and we shall be prepared to say with the poet, "What beauties in my Saviour dwell?" and, "A palace would a toy appear, and prisons palaces prove, if Jesus but dwell with me there." Then we could say, "The reproaches of Christ are greater riches than the treasures of Egypt."
O let us not in heart call Christ a hard Master, reaping where he has not sown. We have not yet resisted unto blood, striving against sin. Don't let us claim a title under the last message of mercy, or think we follow the Lamb whithersoever he goeth, until we can sympathize with him in coming down to earth clothed in swaddling clothes, wearing a crown of thorns, blindfolded and smitten; sweating as it were drops of blood, his locks wet with the dews of night, and at last stretched between the heavens and the earth with the cold spear piercing his body, while he cried, "Lord forgive them for they know not what they do." And when we are afraid of a few acres of land, our name, or our lives, look at our Master and his faithful followers, wandering about in sheep-skins and goat-skins, dwelling in caves and dens of earth, and then blush at our sacrifices, and tremble for our faith, when we are so fearful of the principles which teach Christ and him crucified.
In order to be a true witness of Jesus, our testimony must correspond with his teachings. O wake up brother, wake up sister, to these last and solemn truths, and seek for a holy state, lest we deceive ourselves and be left out when God for his children shall call. Remember that the life of our Master was not one of care or of selfishness, but of toil and labor for the good of others. Then let us yield ourselves to him, not in word only, but in deed and in truth; and let his life be our life, his willingness to suffer for us our willingness to suffer for others, his reproaches our riches, his cross, our glory. Then he will be our Lord and we his servants, and when he comes we shall reign with him for ever and ever.
The Lamb's Book of Life.
By Uriah Smith
"AND there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie; but they which are written in the Lamb's book of life." Rev. xxi, 27.
1. It is the LAMB'S book of life. There is significance in that. But why is it called the Lamb's book of life? Has not man from his very nature a principle within him which will live for ever whether or not his name is written in that book of life? and how is he dependent, as far as his existence only is concerned, on that Lamb of God which was offered for the sin of the world? Grant that popular theology is true, and he is not; but grant that he is, which is here more than intimated, and popular theology is not true.
A great fact is here incidentally presented. We have no claim on life except through the Son of God, and all who at last enter immortality, will possess the precious boon through his merits alone. Hence there is a peculiar propriety in calling that book the Lamb's book of life in which are recorded the names of those who shall finally take their station with the redeemed upon Mount Zion. Christ will be the center and sun of the ransomed hosts. He is the only door by which man can regain the life he has forfeited; and he himself proclaims to us in our fallen and helpless state, "I am the way, the truth, and the life: no man cometh unto the Father, but by me." "Verily, verily, I say unto you, I am the door of the sheep." "By me if any man enter in, he shall be saved, and shall go in and out, and find pasture." "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him." "Verily, verily, I say unto you, He that believeth on me hath everlasting life." It is then his book, because without him no man will find his name recorded therein. It is his, because all who shall be written there will be those who shall be ransomed by his sacrifice.
2. It is the Lamb's book of LIFE. There is significance in this also. It does not read a book of happiness, and declare that an existence in misery will be the portion of those whose names are not written therein. But it is the book of life. Whoever would live in the future state must have his name written in that book. It is life to these: it is death to all besides; for "whosoever was not found written in the book of life was cast into the lake of fire." "This is the second death." U. S.
TENT MEETINGS.
By John Norton Loughborough
In our last we gave an account of the meeting at Roosevelt. Our next meeting was held in Vanburen, on the farm of Bro. Walker, who spared no pains to make preparations that the truth might be brought before the people. In the above place we tarried two Sabbaths and First-days. Our congregations were quite large and attentive, especially the second First-day, when the solemn conviction seemed to rest on the people that we had the truth. Many furnished themselves with books, seeming desirous to understand more perfectly the things they had heard. Among the rest, two men who had previously avowed their principles to be infidel, purchased each of them a set of bound tracts, saying they wished to understand this subject. This was a new field, Bro. Walker and family being the only Sabbath-keepers in the place previous to the meeting.
Our next was held in Olcott, as appointed in the Review. The congregations were not as large as in some of our meetings, but those who came were attentive. On the second Sabbath and First-day Bro. White took a part in preaching the word. The Lord gave him freedom in speaking on the Sabbath question, especially in the last discourse. We trust that we shall yet see souls obeying the commandments of God as the result of the effort in Olcott.
I have seen the proposition of Bro. Hart and the remarks of Bro. White in the present No. of the Review in regard to operating with the Tents in new fields. I am satisfied that much more good can be accomplished in new fields, than to endeavor to reach the hearts of those who have had the clear light of present truth set before them, and have hardened their hearts against it. In looking over the meetings of the past Summer, I can testify that we have had more freedom in speaking the truth, and more real interest in the word spoken, in new places, than we have had where the reasons of our faith have been previously set before the people. The expression of Bro. White in his remarks, that "the 'harvest of the earth' is fast ripening," is a solemn truth that should rest with weight upon us. While the truth is being presented in old fields of labor where but little can be accomplished, if the Tent was in a new field hearts might be reached that have no prejudice against our position. Dear brethren, during the present Winter will be the time to enter into arrangements for operations another season. Who will take hold of this work?
J. N. LOUGHBOROUGH.
Rochester, N. Y., Sept., 18th, 1855.
Family Worship.
WHAT can be more beautifully appropriate than the worship of God in families?
Here is a little company of human beings, joined together in the most intimate connection—dwelling under one roof, fed at one table, supplied with the necessaries of life from sources of income that are common to them all feeling themselves to have altogether common interests, common wants, and common exposures. It is granted that they all ought to worship God; is it not appropriate that they should worship him together? Each of them ought to thank God for his daily food, and daily to ask God for the needed supply. But the family take their food together. It is supplied from a common store, and spread upon a common table, and the daily gatherings around that table are the recognized symbol of their close intimacy. Is there any other scene which ought to be sanctified with prayer, if not that where a family most frequently look in each other's faces—where the responsible providers distribute the liberal provision—where parental love lavishes itself upon its tender objects—and where the children not only have their bodies nurtured, but their minds and manners cultivated?
A prayerless family meal is a most unchristian, a most ungodly thing, and seldom does that graceless spirit whose plainest name is fashion, show her impiety more plainly than when, at a social entertainment, she whispers that, as the family table would be too narrow for so numerous a company, so the family custom of giving thanks at table is too homely for so splendid an occasion: just as if the larger and costlier provision did not need the divine blessing, and did not call for thanks, as much as the ordinary meal; and just as if an unblest meal, partaken by a numerous company scattered through the ample spaces of a parlor, were any more Christian than the same thing at an ordinary table.
Nor is it only at table that families should worship. Sheltered by one roof, the family have laid them down in peace and slept, and awoke in safety, because the Lord hath sustained them. Coming from their several chambers, they meet and exchange their affectionate salutations, glad to feel, "We are all here." It is a common protection they have shared. They have together been kept from the assassin, from the fire, from "the pestilence that walketh in darkness." Should not they kneel together, and give thanks to their heavenly Guardian? They are going forth too to duties, and to dangers, and they need a common guidance; shall they not ask for it together? And at the close of the day, have they not equal reasons for united prayer and thanksgiving? They have all been led and kept by one Providence, and they all need to commit themselves to one divine Guardian. On both occasions it is appropriate, besides the prayer, to read the divine word together, and to unite, if they are able, in sacred song.
There will of course be mornings when all have not come from their chambers in the glow and the joy of health; there will be evenings when the family will sadly gather, returning from a new grave. Thenceforth, at the table and at the fireside, there will be "one vacant chair." All families may have these days of sorrow. What shall they do with this sorrow? To whom shall they tell it? On whose friendly strength shall they lay it? There is no such other place for a bereaved family to soothe and comfort themselves as their family altar. Is it the father that is gone? Nowhere else will they find such comfort as kneeling, in their tears, at the family al47tar, and pouring out their prayers from their broken hearts; through the channel perhaps of a feebler and softer voice than that to whose manly tones they were accustomed.
Or has one of the little ones been taken? The table must henceforth lack the light of his happy face—the house will no more ring to his merry laugh; but there is no sweeter memory, when you see the white hands laid together on the still breast, than that you had seen them folded on the edge of the table at the giving of thanks, or on the chair by your side at the daily worship.
In joy and sorrow, amid all the varieties of domestic experience, they who live together may most appropriately and beneficially worship together.
F. M. PALMITER
By F. M. Palmiter
From Sister Palmiter.
DEAR BRETHREN AND SISTERS, scattered abroad, whose testimonies make the Review a welcome messenger, to you I would say, that it is nearly two years since I commenced by the help of God to keep all his commandments, and I cannot say that I have suffered loss; on the contrary, had I known what advantages are derived spiritually, in the increase of knowledge by a study of his word and seeking after truth, proving all things that come up before me, and investigating by the helps within my reach, I could have made the sacrifice long before.
I had always felt from a child that the seventh day was the Sabbath, and yet never knew a person that kept that day. Some thirteen years ago, when recovering from a bed of sickness, and reading the New Testament through by course, the Sabbath fastened itself upon my mind more forcibly than ever before, so that I spoke of it occasionally to Methodist ministers, of which church I was a member, hoping that I might get some evidence for a First-day Sabbath; but none of them could bring a thus saith the Lord, but I still consoled myself with the thought that it was not my duty to keep it, feeling that I must inevitably backslide, having no helps in the path of duty, as I could not meet with any people that kept that day. Thus I continued on trying, as I thought, to live a Christian, but how far from godliness! The way grows straiter and narrower the farther I advance in a knowledge of the will of God as revealed in his word, and if the righteous scarcely be saved, where shall the ungodly and the sinner appear? 1 Pet. iv, 18. Many I believe come under the class of sinners, who are saying, Lord, Lord, because they transgress the law by keeping another day which he has not commanded; and the wages of sin I have found to be death instead of eternal life in misery; and the sleep of the dead untill the resurrection, and eternal life through Christ, make a beauty and harmony in the plan of salvation unfathomed by orthodox creeds; and I can truly say that I never prized my Bible as I do now. 'Tis a precious beacon light to cheer the lonely pilgrim.
May God speed his truth, and may we individually let our light shine and have salt in ourselves, that we may be hid in the day of the Lord's anger, is the prayer of your unworthy sister.