The Great Camp-meeting at Exeter, N. H.—Manifestation of Fanaticism.—The Seventh-month Movement.
It was in the month of August, 1844, that the memorable Second-advent camp-meeting was held at Exeter, N. H. This meeting was large. It was the occasion of a general rally from all parts of New England, and many were present from other States, and from the Canadas. There were many tents upon the ground, some of them resembling houses of worship, in size and shape, more than the small tents usually seen upon Methodist camp-grounds. These furnished ample accommodations for the thousands of believers present.
There was a general agreement with all Adventists at that time, that the special providence of God had directed the Advent movement. But the farthest point to which the Jewish year could be extended, reaching from March, 1843, to March, 1844, had passed, and believers were left in a state of suspense and uncertainty, evidently not enjoying all the inspiring influence of the Advent hope and faith they felt under the proclamation of definite time. And there were other things, besides the passing of the time, that cast a degree of general gloom over the Second-advent cause at that time.
Storrs' Six Sermons on the immortality question were being widely circulated among Adventists, and the doctrine of man's unconsciousness in death and the destruction of the wicked, was being adopted by some, and regarded with favor by many. The time had come, in the providence of God, for this question to be agitated. But its importance could not then be seen by any as it is now regarded, since the rise, and wide-spreading, desolating influence of Spiritualism. Those Second-advent editors and lecturers, such as Litch, Hale, Bliss, Himes, and Miller, who did not agree with Mr. Storrs, not only failed to see that good could result from the agitation of the subject, but were grieved that the once united and happy flock, who were looking for the immediate return of the great Shepherd, should have their minds divided by this question. And these men, who felt the responsibilities of the great Advent cause, are not to be censured for their fears, nor blamed for their efforts to avoid the discussion of so sensitive a question.
And while it was being feared that a portion of the Advent body were having their minds diverted from the all-important work of warning the world of the soon coming of the Son of man, by an unnecessary discussion of the immortality question, others were causing divisions, and were bringing much labor and perplexity upon the leading men in the cause, by urging upon the flock extreme views of entire consecration, or Christian perfection, then taught by the Methodists, the men of the Oberlin, O., school, and others. And not a few men and women appeared in the Advent ranks, who professed to be wonderfully led by the Holy Spirit. These took their position in advance of their brethren. Many of them soon became self-righteous, and, notwithstanding their apparent humility, were proud of their spiritual attainments. So wonderfully impressed to do this or that, and so directly taught by the Holy Spirit in relation to their entire duty, how could they err? The idea of mistakes on their part, in doctrine or in duty, was banished from them.
Viewing themselves far in advance of their brethren, they were ready to teach even their teachers. And supposing themselves directly taught by the Holy Spirit, they were ready to reject the instructions and corrections of those who labored to help them. Such persons usually advance rapidly in their wild career. They soon fall under the direct power of Satan, to be impressed and tempted by him to do this or that thing which is sinful. They labor under the terrible deception that all their impressions are from the Holy Spirit, and must at all hazards be promptly obeyed. God pity the poor fanatic who is thus goaded on by the Devil to disgrace himself and wound the cause of Christ. In no case could Satan strike the Advent cause so stunning a blow, and so completely cover it with reproach, as to lead on certain ones who bore the Advent name, in the wild career of fanaticism. And he knows when to strike.
The world had just trembled before the solemn message of the Judgment hour, proclaimed with great boldness and power. And believers had lifted up one united voice in confident testimony relative to the period of their joyful expectations. But the time had past, the world breathed easier, the scoffer triumphed, and believers felt that they had all they could do to hold fast, and not draw back to perdition. This was just the time for Satan to strike.
More or less had embraced the Advent faith from all those religious bodies where the idea was prevailing that Scriptural sanctification, purity and holiness, consisted chiefly in happy flights of feeling, and being led in the minutiae of the Christian life by impressions. These had been stirred to the very depths of the soul by the proclamation of the second coming of Christ, and felt that if they ever needed holiness, it was then necessary, to enable them to stand when He should appear, and that if they should ever follow the leadings of the Holy Spirit, it was then, as they were engaged in the preparatory work for the Judgment. And with their false notions of entire consecration, they were in readiness for the torch of fanaticism. If Satan could control these, and bring reproach upon the Advent cause, and sadden the hearts of those he could not destroy, he would gain a victory that would cause wicked men and demons to triumph.
There was upon the Exeter, N. H., camp-ground, a tent from Watertown, Mass., filled with fanatical persons, as briefly described above. And at an early period in this meeting, they attracted much attention by the peculiar style in which they conducted their seasons of social worship in their tent. These were irregular, very lengthy, frequently extending into hours of intermission and rest, continuing nearly all night, and attended with great excitement, and noise of shouting and clapping of hands, and singular gestures and exercises. Some shouted so loud and incessantly as to become hoarse and silent, because they could no longer shout; while others literally blistered their hands striking them together.
The tent's company from Portland, Me., of which Eld. White was one, had pitched close by this tent from Watertown before the condition of those who occupied it was generally known, little thinking of the annoyances they were to suffer from these fanatical persons. But these they endured for a while in the hope that they would be corrected, and reproved. Seeing, however, that they were not the persons to be reformed, and that they grew no better, but, rather, worse, the Portland brethren moved their tent to a distant part of the ground. But this act, showing the assembled thousands that they had no union with those they left, created sympathy for these fanatics, in not a few who viewed all the dangers of the way on the side of those who were disposed to formality. These joined with the Watertown people in the cry of persecution, and shouted, “Glory to God,” over it, as if a new and brilliant victory had been gained.
By this time a general gloom was coming over the meeting, and ministers who had the burden of the work upon them, felt deeply. The wild fire was spreading, and how to stop it was the question. The people were told of the dangers of “spiritual magnetism,” and were warned to keep away from that tent. But this only caused a crowd of the curious, incautious, and those who claimed a right to “investigate,” and felt that they were responsible to no one, to gather round this tent. And it was evident that every hour some were being brought under this influence, several of whom were suffering impulse to ride over reason.
A minister, possessing more natural eloquence than piety and real moral worth, while attempting to preach from the stand, was rebuked by a clear voice from this tent, and thrown into confusion. “Don’t let me fall, brethren,” said he to the large congregation who were turning their attention to the tent from which came the voice. “Pray and keep your minds upon the subject.” He did fall in spirit and freedom, and his effort was a decided failure.
Eld. Plummer, of Haverhill, Mass., who had the especial charge of the meeting, made appropriate remarks upon the condition of things, with great solemnity and deep feeling. He then prayed, calling on God for guidance and help in that critical hour. He prayed like a strong man in agony, whose only hope of deliverance was in God. He then stated something of his opinion of the spirit of fanaticism on the ground, and exhorted the people to look to God for help, and not suffer their minds to be diverted by the interruptions and general noise of the faction on the ground, who were not in harmony with the great objects of that meeting. He stated, in a most solemn manner, that he had no objections to shouts of praise to God, over victories won in his name. But when persons had shouted, “Glory to God,” nine hundred and ninety-nine times, with no evidence of one victory gained, and had blistered their hands in striking them together with violence, he thought it was time for them to stop. But if they would not change their course, it was time for all who wished to be consistent Christians, to withdraw their sympathy from them, and show their disapproval of their course by keeping entirely away from them.
These remarks helped the people generally, but not those who were wild with fanaticism. But none among the preachers and speakers generally had shown up to this time that they had the burden of the meeting upon them, excepting what was seen in Eld. Plummer in reproving existing wrongs. Several spoke from the stand, but they failed to move the people. God evidently had a special message for that people, to be attended with his signal blessing. Men of ability spoke of the great lines of prophecy which proved that the advent of Christ was the next great event, and of the signs that that event was at the door; but this was as familiar to that crowd of intelligent believers as their A, B, C.
Just then, as one was speaking with but little force and interest, and the people were becoming weary of being told, in a dull, prosy style, what they already knew, a middle-aged, modest-appearing lady arose in the center of the audience, and in a calm manner, and with a clear, strong, yet pleasant voice, addressed the speaker as follows:
“It is too late, Bro. —. It is too late to spend our time upon these truths with which we are familiar, and which have been blest to us in the past, and have served their purpose and their time.”
The brother sat down, and the lady continued, while all eyes were fastened upon her.
“It is too late, brethren, to spend precious time as we have since this camp-meeting commenced. Time is short. The Lord has servants here who have meat in due season for his household. Let them speak, and let the people hear them. ‘Behold the Bridegroom cometh, go ye out to meet him.’”
This testimony seemed electrifying, and was responded to by shocked utterances of “Amen.” Many were in tears. What former speakers had said was forgotten, and the spirit of fanaticism, which an hour before lay upon the burdened feelings of the brethren and sisters like a ponderous leaden weight, was also forgotten. The attention paid to those in fanaticism, and the opposition they were able to call out, were just the coveted fuel to feed the unhallowed flame. And they were destined to triumph unless the attention of the people could be fastened in another direction. This done, and their power was broken.
By the request of many brethren, the next morning, the arguments were given from the stand, which formed the foundation of the tenth day of the seventh-month movement. The speaker was solemn and dignified, and showed to the entire satisfaction of that vast body of intelligent believers—
1. That all the evidences which had been relied upon as proof that the 2300 prophetic days of Dan. viii would end in the year 1843, proved that they would terminate in 1844. The entire body of believers had been united, agreeing with Wm. Miller that the 2300 days dated from the going forth of the commandment to restore and to build Jerusalem, B. C. 457. This point settled, the figures, 1843, were readily found:
From........................................2300
Take.........................................457
---
And there remain............................1843
But the speaker showed an error in this calculation. He stated that it would require 457 full years before247Christ, and 1843 full years after Christ, to make 2300 full years, so that if the 2300 years commenced with the first day of B. C. 457, they would reach to the first day of A. D. 1844.
2. That this prophetic period did not commence with the year 457, in the spring, but in the autumn of that year. His reasons were—
a. That as the seventy prophetic weeks are the first 490 years of the 2300, and as the first seven weeks of the seventy mark the time of the work of restoring and building Jerusalem in troublous times, the great period must commence with the commencement of the work of restoring and building, which did not commence in the spring, on the first month, when Ezra started from Babylon, but after he had reached Jerusalem, in the autumn, probably on the seventh month. “For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem.” Ezra vii, 9. This would give more than two months for necessary preparations for the work of restoring and building to commence on the seventh month, immediately after the great day of atonement.
b. That as the words of the angel to the prophet Daniel—“in the midst of the week he shall cause the sacrifice and the oblation to cease,”—mean that in the middle of the last week of the seventy, Christ should be crucified. And as he was crucified in the spring, that prophetic week of seven years must commence and close in the fall. Consequently the seventy weeks commenced and closed in the fall, and, therefore, the 2300 days terminate in the fall.
3. The speaker then introduced the arguments drawn from those types of the law of Moses which point to Christ, to prove that the second advent of Him who was then our High Priest would take place in the autumn, even on the tenth day of the seventh Jewish month. He reasoned that as the spring types, pointing to the great events connected with the first advent of Christ, were fulfilled, not only as to their nature and order, but as to time, so would the autumnal types, pointing to the second advent, be fulfilled as to time. See Lev. xxiii. The slaying of the passover lamb was a type of the crucifixion of Christ. Paul says, Christ our passover is sacrificed for us. 1 Cor. v, 7.
The sheaf of the first fruits of the harvest, which was waved before the Lord, was typical of the resurrection of Christ. Paul again says, in speaking of the resurrection of the Lord and all his people, Christ, the first fruits, afterward they that are Christ’s at his coming. 1 Cor. xv, 23. As this sheaf was like the grain in all the wide harvest-field, only that it was the first ripe grain, so Christ arose from the dead a sample of all the just to be raised at his second coming. Then all the saints will have glorious bodies, like that of their divine Lord. Phil. iii, 21.
The new meat offering was a type of the descent of the Holy Spirit on the day of Pentecost.
The speaker stated that Christ was offered a sacrifice for sinners on the fourteenth day of the first Jewish month, the very month on which the passover lamb had been slain for sixteen long centuries. That he was raised from the dead a sample of all the resurrected just on the very day of the month upon which the earliest ripe grain was waved before the Lord. And that the descent of the Holy Spirit on the day of Pentecost,—Pentecost meaning fifty—was on the day of the month in which the new meat-offering was presented unto the Lord. That new meat-offering was fifty days from the presentation of the wave sheaf. The descent of the Holy Spirit upon the waiting disciples was on the day of Pentecost, or day of fifty from the resurrection of their divine Lord. And, therefore, as the high priest on the tenth day of the seventh month, on the great day of atonement, came out of the sanctuary and blessed the people, so Christ, our great High Priest, would upon the same day of the same month, come from Heaven to bless his waiting people with immortality. The conclusion seemed irresistible. And what gave it still greater force was the harmony of this position with the proofs presented, that the prophetic period of 2300 days would terminate in the fall.
The deepest solemnity pervaded the entire encampment. But one view was taken of the subject presented, by nearly all present, namely, that in all probability the speaker was correct, and that in a few short weeks human probation would be closed forever.
But what of the Watertown fanatics? In the intense interest upon the subject of time, taken by the entire crowd, these were lost sight of, neglected, forgotten. No one seemed to be affected by them, or troubled about them. In fact, they were quiet till they left the ground, and as dumb as if the special rebuke of the Lord was upon them. This fact, that fanaticism dried up before the solemn and searching time message of 1844, like the morning dew before the mid-summer’s sun, is of importance to those who suppose that that stirring proclamation caused fanaticism.
The next day, by unanimous requests of the people, the same speaker repeated with still greater clearness and force, the same proofs in support of the position that the fast-approaching autumn was the time for the great prophetic periods to terminate, and that the types pointed to the tenth day of the seventh month for our great High Priest to come out of Heaven and bless his waiting people.
This was followed with solemn and stirring discourses in harmony with the times, from Elders Heath, Couch, and Eastman. The specifications of the parable of the ten virgins, down as far as the cry at midnight, seemed to have a natural and forcible application to the great Advent movement up to that time, and the words, “Behold the bridegroom cometh; go ye out to meet him,” already being heard from the lips of those who were looking to the seventh Jewish month for the coming of the Lord, had a solemn, subduing power in them, such as no others had. The first portion of the parable and the application of it then made, is here given.
“Then shall the kingdom of Heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps.” Matt. xxv, 1–7.
1. The ten virgins represent those then interested in the subject of the immediate second coming of Christ.
2. The lamps which the virgins took to light their way at the hour of midnight, represent the prophetic word of the Lord. “Thy word is a lamp unto my feet, and a light unto my path.” Ps. cxix, 105. “We have also a more sure word of prophecy, whereunto ye do well that ye take heed as unto a light that shineth in a dark place.” 2 Pet. i, 19.
3. The five wise virgins, who took oil in their lamps, represent those who had faith, and the work of the grace of God wrought in them.
4. The five foolish virgins represent those professed believers, who lacked true faith, and who had not the work of the grace and Spirit of God in them.
5. The tarry of the bridegroom, the delay in the parable, and the slumbering and sleeping of the virgins, represent the passing of the Jewish year 1843, the disappointment, the suspense and uncertainty which resulted in loss of faith and zeal, manifested by believers before the time passed. It appeared evident that the period of hope deferred and general gloom since the close of the Jewish year 1843, was the night of sleeping and slumbering.
6. The cry at midnight in the parable, “Behold the bridegroom cometh; go ye out to meet him,” represented the solemn message of the tenth day of the seventh-month 1844 time, already being heard. It was suggested that the night of tarry in the parable, represented half of a prophetic day, or six months, extending from the passing of the time in the spring, to the seventh month in the fall, and that the present work of waking up under the cry, “Behold he cometh,” in the seventh month, commenced in July, in the middle of the tarrying time, or at midnight.
And now the work of waking up the slumbering believers, and giving the last warning to the world, seemed to be crowded into a few weeks. Those who received the message felt the burden of the work. Language cannot describe the solemnity of that hour. And no one can have any just idea of it only eye-witnesses, upon the ground, who saw, heard, and felt for themselves. The time for shouting, and display of talent in speaking, singing, and praising, seemed to be passed. The brethren and sisters calmly consecrated themselves, and all theirs to the Lord and his cause, and in humble prayers and tears sought his pardon, and his favor. All those unhappy divisions and extravagances which had threatened the prosperity of the Advent cause were lost sight of, and the watchmen, and the people also, were beginning to lift up one united voice, with strength and heart-felt solemnity, “Behold the bridegroom cometh; go ye out to meet him.”
A WARNING.
By John Norton Loughborough
BEWARE OF PAPER COLLARS OF ALL KINDS.
I CLIP the following from the Detroit Tribune of recent date:
“Judge Bangs, of Lacon, Ill., has had a long and serious illness, caused by wearing glazed paper collars.”
I know a little how to sympathize with the above-named judge in his affliction; not in that I have had a severe fit of sickness from wearing paper collars, but I have had severe trouble with my neck and lower part of the head in shape of poison sores, and swellings, for nearly a month past, from this cause. Well, you say, you ought not to have worn the enameled collars. That is just the point I am coming at. Although I have worn paper collars about three years, I have been careful to avoid those which are said to be finished with strychnine. I have worn the linen finished, and the unglazed collars, and have made up my mind, as all will in due time, I think, that there is poison in all of them. And that the safest way is to return to the old linen collars, which I have not been slow to do on finding the cause of my difficulty. I have worn them as a saving of expense in washing, &c. But I have decided that I would willingly give many times the amount I have saved in this manner, rather than endure again the pain of paper collar sores for three weeks. It commenced with pimples on the back of the neck about as large as the head of a pin, which would soon dry up, and scale off, and they have increased to painful sores as large as a black walnut. Let others think in time, and save the affliction.
J. N. LOUGHBOROUGH.
Since receiving the above, we find the following in the Methodist, of New York. Many similar warnings we have seen; and we think it duty to give them, that all may have the information, which, we think, should at least be considered. ED.
One of the physicians at a meeting in Tarentum, Allegany county, Pa., reported recently a case of poisoning of a child who had eaten the greater part of a paper collar which had been thrown away. A gentle emetic and some other remedies serving to remove the poison, caused the symptoms to subside, in not less, however, than about forty hours.
When these collars are chemically examined, some are found to be covered with zincwhite (oxide of zinc), and others with powdered heavy spar (sulphate of baryta). Both substances are more or less poisonous; the zinc preparations, however, by their emetic properties, are their own antidotes, and when we are certain that we have to do with nothing else, an emetic is unnecessary, and warm water with some butter to promote the vomiting, is all that is required. The preparations of barium, however, are mostly poisonous, and never cause vomiting, except in large doses, when also convulsions and other alarming symptoms appear. For these, emetics and the stomach-pump are to be recommended.
The wearing of these paper collars has also produced in some individuals eruptions around the neck, where the perspiration partially dissolved the white paint, and caused it to enter the pores of the skin. Knowing what some of these collars are covered with, this is not to be wondered at.—The Methodist.
Potatoes for Principles
MANY a man thinks it is virtue that keeps him from turning a rascal, when it is a full stomach. One should be careful and not mistake potatoes for principles.
Giving from Necessity
Who gives of his superfluity does good to others; who gives of his necessity does good to himself.
SINGULAR PHENOMENA OF NATURE.
We learn from an exchange of a most remarkable phenomenon at Scottville, Ill. In digging in several localities near that place after a depth of five or six feet has been attained, fire breaks out, and continues blazing. What it is caused by, puzzles the citizens of that vicinity, and is a mystery to all. Some farms are said to be already seriously injured. The Abingdon Virginian says that about 11 o'clock on the morning of Saturday, Feb. 22, many of the citizens of Washington and Smyth counties were startled by a loud report, and a succeeding rumbling sound, somewhat like distant thunder, which, in some localities, produced jars and rockings, such as usually accompany earthquakes. Near the base of the Iron Mountain, some twelve or fifteen miles southwest of Abingdon, the noise, as well as the apparent commotions of the earth, were absolutely alarming.
The Appleton (Wis.) Post states that on Sunday night, Feb. 27, at a little past midnight, while snow was falling fast, three bright flashes were seen at a few minutes' interval, all within fifteen minutes. The flashes were like lightning, and followed by heavy concussions that made the windows rattle, and houses jar throughout the city. Next morning, there was found in the snow a dark substance, visible for miles around. This, on dissolving the snow, was found to be a fine, reddish sand. Those who melted snow for washing or ordinary purposes, found this sand in such quantities as to make the water unfit for use.
The Lafayette (Ind.) Courier says that at about half-past eight o'clock, Friday evening, Feb. 28, the entire skies being wholly overcast with clouds, and a deep darkness prevailing, a considerable section above the western horizon was suddenly illuminated as if with the reflection of a prairie fire, and, from the center of this, a narrow perpendicular shaft of glowing red light was displayed, reaching more than half way to the zenith. This shaft showed in strong relief against the surrounding skies, and resembled the tail of a comet, except that it was of an uniform width throughout its entire length. After remaining visible about ten minutes, during which time it heightened and waned in its brightness—the shaft and the diffuse glow at the base faded away. The peculiarity of the long narrow shaft precludes the possibility that the spectacle was a mere reflection of a fire on the surface of the earth; neither could it have been a part of an aurora borealis, for in the course of an hour the northern skies became clear, and there was no sign of that phenomenon apparent.
A very similar display was witnessed in Northern Ohio, the week previous to that mentioned above.
PHENOMENON AT NIAGARA FALLS.—It is stated that at Niagara Falls, during a recent storm, the strong easterly gale sent the waters of Lake Erie westward, leaving the Niagara River and tributaries lower than were ever known before. Buffalo Creek was so low that all the vessels in it were grounded, and Niagara Falls was a rivulet compared with its native grandeur. The bed of the American branch was so denuded that you could travel in its rocky bed without wetting your feet, and mysteries that were never before revealed, came to light on that day. Rocks that were heretofore invisible appeared in their full grown deformity upon the surface, and great was the consternation among the finny tribes.—The Three Sisters were accessible to foot-passengers, and many traversed where human foot had never trod, with perfect impunity and dry feet. Below the falls was the wonder of wonders. The water was full twenty feet lower than usual, and the oldest inhabitants gazed in wonder at the transformation. Near Suspension Bridge, the celebrated rock at Wiener's mill, upon which a drowning man caught and was rescued several years ago, which barely projects its head above the water, was laid bare 20 feet above the surface. Suffice it to say, the wind subsided that evening, the waters returned to their wonted haunts, the fish breathed freer, the rocks again hid their diminished heads, and the roar of the cataract resumed its ancient tone, and the waters rushed onward to the sea. Niagara was herself again.
From another exchange we clip the following:
A torrent of boiling water burst up through the shaft of an artesian well, which was being sunk at La Crosse, Wis., scalding several men, melting off the snow for some six acres, and boiling things generally.
THE JOY OF SALVATION.
By J. H. W.
David prayed that God would restore to him the joy of his salvation. There is a joy in the salvation of God. The soul that drinks of the “cup of salvation” can “rejoice always;” can “glory in tribulation,” because it realizes that “all things work together for good to them that love God;” and that we are not merely “conquerors through Him that loved us,” in prosperity, in ease, in plenty, and in security, but “more than conquerors” in tribulation, distress, persecution, famine, nakedness, peril, and the sword. Bless the Lord for such a soul-reviving hope as this; for a faith that will overcome the world;
“That when in danger, knows no fear:
In darkness feels no doubt.”
But David had sinned against God; his soul was pining in darkness; he was lamenting his iniquity with cries and bitter tears. But he did not sink into rebellious unbelief; he had tasted before of the joy of God’s salvation, and he longed for another draught at the all-healing fountain. His soul thirsted for the living God as the chased hart panteth for the water-brook. Nothing could atone for the absence of his Father’s smile, for his loving kindness was to him better than life.
We believe there is salvation in the present truth—the third angel’s message. As a truth to prepare us for the coming of the Lord it must be a test to all to whom it is preached. We do not say that God has no accepted servants among those who as yet know nothing of this message, or that they cannot know the joy of his salvation while living up to the best light they have. But we know the Scripture says that “to him that knoweth to do good and doeth it not, to him it is sin.” When the light comes, if any reject it, they have no cloak for their sin—no more excuse for disobedience. A transgression which before was done in ignorance, and therefore pardonable, then becomes willful and far more dangerous; and if persisted in till Jesus closes his work as priest in the Heavenly Sanctuary, will sink the transgressor to everlasting ruin.
What we draw from the above-quoted Scripture, and apply to ourselves, is this: that it is sin for us to neglect the warnings of this message; that such a sin against light and knowledge is willful, and must deprive us of the salvation of God; that our only hope of eternal life—only chance of God’s salvation—is in the present truth. And this is the necessary conclusion from our profession. Why “leave the world and all behind?” Why become so peculiar and singular in the sight of the world and our friends? Why bear an unpopular cross, and deprive ourselves of such things as others greedily seek after, if there be no real advantage in it? If we can find salvation in the way that others walk in, why not walk with them? No, we cannot. Life and death are before us; the wrath of God impending warns us to give heed to the warning message.
Now we are very seriously impressed with the fact that a great many who profess this truth, never press into it sufficiently to receive the joy of God’s salvation. They move along on the same dead level, occupied by those who reject the present truth; they have no real hungering and thirsting after righteousness; their souls do not thirst and pant for the living God; they love the truth, perhaps, but no ardent emotions reach out after the God of truth; truth to them is more of an end than a means, or, if a means, it is merely of ultimate salvation and not of present enjoyment of God—not to perfect them in holiness of heart and life. Such are greatly deceived. Many, doubtless, are deceived by a profession of truth, whose only hope is in the profession, for they would not consider themselves safe for a moment without that profession if living just as they now do. Who is laboring under such a deception? Is it I? Is it you?
These thoughts have been sent home to our hearts with great force by the Lord’s testimony, that many who profess this precious faith; who rejoice in the light of this truth, will lose eternal life. Lukewarmness and formality will be their ruin. Who can imagine the bitterness of their lamentation when they awake from their dream of false security, and find it too late to secure that salvation they so long trifled with? How the warnings, the entreaties of their friends, and the neglected testimonies of the Lord will burn in their memories, filling them with unutterable anguish! Lord, “wake thy slumbering people;” revive thy work in every heart.
To young and old we say, Seek with earnestness to know the joys of God’s salvation; do your duty, not only when you “feel like it,” but when it is a cross—a trial to faith and nature, too. Be more diligent in that neglected duty, secret prayer. Plead with God till he visits you with his immediate presence by his Spirit; leave not the place of retirement till your Saviour appears exceedingly precious and lovely; weep before him, and confess, if need be, till you can rise with thanksgiving in your heart and on your tongue.
Have you never known the sweet subduing power of the Spirit of God? you may have it; you must have it to stand in the great day that is near; yes, to withstand the wiles of Satan, and the perils of the present hour. Do not look too far away for the hour of triumph over Satan and sin. He who gets no present victory will look in vain for future triumph. Have you lost the sweet joy of salvation in your souls? Lose no time—give no sleep to your eyes, nor rest to your weary powers—till it is restored. Make haste; there is danger in every step—on every hand; and249no refuge but the Saviour; no safety but in his presence.
Will you heed the warning? Will you seek after the fullness of a Saviour’s love? That the Lord may revive his work with his people is our earnest prayer.
J. H. W.
A GOOD SABBATH.
By James White
MARCH 21 was a good Sabbath at our home, and with the few who assembled at our house of worship. The leading subject in the meeting, in which all took part, was gratitude and thanksgiving to God. We had been passing through deep affliction, and were being relieved enough to prize freedom from great anxiety and distress. Then could we better prize the sustaining, prospering, blessing hand of God.
Our beloved Bro. King had been dangerously injured, but now seemed out of danger. Each day we saw him mending, while all his symptoms appeared favorable. He was cheerful, quite free from pain, comfortable and happy. In fact, it seemed that although we brought him to our house wounded, and covered with blood, yet his coming had brought a blessing to our house. He seemed patient, thankful and happy, and why should not our very hearts overflow with love and gratitude to God?
As I write, Bro. King sleeps sweetly beside me. He has walked out upon the stoop, and up to our spacious, unfinished chamber, newly arranged for our sleeping apartment. He sits up half of the day, and will be able, if the weather is pleasant, to ride out in a day or two. Well, we felt that we could praise the Lord that this dear brother was being raised up.
And, again, Bro. Dr. Lay was with us from Battle Creek, and seemed to enjoy our little, humble, social meeting very much. I had telegraphed to him to come and see Bro. Thomas Wilson, who was very sick with Erysipelas. Bro. Lay gave us a good testimony, and seemed refreshed and cheered. He reported Bro. Wilson improving, which relieved us all. In consequence of storm, bad roads, and care for the afflicted, we had passed two Sabbaths without a meeting, and although our members were few, the season was precious. In the afternoon, we had a most agreeable season at our house with Bro. Lay and others who joined our social circle. Bro. Lay has spent two nights with us, and we have enjoyed his Christian visit exceedingly. He left us, first-day, at 3 P. M., for Battle Creek, via Orleans and Ionia. He came, weary and worn, and somewhat depressed in spirit. He left, appearing cheered by his visit, and refreshed by the change from home cares. And as this dear brother left us, we could but feel to say, The Lord bless Bro. Lay, and make him a great blessing to the afflicted people of God.