THE following extract is copied from an article in the Family Guardian, entitled, "A Plea for the Sabbath."
"There are certain primeval doctrines concerning the seventh day, that no treatises ever written can gainsay. First, there is the declaration of the Saviour, 'The Sabbath was made for man, and not man for the Sabbath.' The next is, that the day of rest is coeval with the creation; it is not as many would have us believe, a Hebraic institution, coeval with the promulgation of the ten commandments. Our record of it is coeval with the work of creation; it followed the creation of MAN; it was coeval with that other divine and wise, unerringly wise, institution, which men try equally hard to subvert as old fashioned, the institution of the human family. But though men in their madness say of these two witnesses for God: 'Let us break their bands asunder, let us cast away their cords from us,' yet do they but 'imagine a vain thing.' Immutable are the decrees of the Almighty, and as at the beginning of the world so now doth 'he set the solitary in families,' and bless the seventh day and the man that keepeth it holy."
The writer in the same article confounds the seventh with the first day, and speaks of "Sunday desecration" with as much assurance as though Sunday had been blessed of God, and its observance enjoined in the commandment. It seems strange that any one having eyes to see the facts set forth above, should not also see the following truths:
1. Not a single "primeval doctrine" can be adduced to sustain the claims of the first day of the week.
2. The "primeval doctrines" of the Bible explicitly "gainsay" every argument in favor of the first day.
3. The claims of the first day are not only independent of facts coeval with the work of creation, but they contradict or subvert these facts making them of no effect. Thus:
(1). The fact that "God blessed the seventh day" is no reason that the first day is holy.
(2). The fact that man was commanded to keep holy the seventh day is no reason for observing the first day.
(3). The fact that a blessing was promised to them that keep the seventh day is no reason why any are blessed for keeping the first day.
(4). The fact that the Lord calls the seventh day "My holy day," is no evidence that the first day is "the Lord's day."
It is plain enough to be seen by any one that they who endeavor to sustain Sunday by Bible doctrines, "imagine a vain thing."
Bibles are plenty enough, but professed Christians talk, write, and act, as if they had none. "Eyes have they, but they see not." "The spirit of deep sleep" is fast being poured out upon this people, and when such plain "primeval doctrines" are so abused and perverted, it is no wonder that the "sure word of prophecy" is to them "as the words of a book that is sealed." They will not know the time of their visitation!
J. H. W.
MEETINGS IN IONIA AND LIVINGSTON COUNTIES.
By Joseph Bates
ON our way from Burns to Matherton, where Bro. Leander Kellogg had invited us to hold a series of meetings, we stopped at Orleans, at which place we had previously given ten lectures, ending Aug. 24th, after which four decided to keep the Sabbath. Here the school-house was open again for us on Sabbath and first-day, Sept. 24th and 25th, and the people seemed to listen with the same interest as they had before, and the believers were strengthened and encouraged. We were again invited to Mr. K's., some way from the meeting, to see and converse with him, as he was prevented from attending the meetings by reason of sore eyes. He had heard Bro. Frisbie, and became much interested to learn our position. Said he, My companion tells me about the meetings, and your subjects, but I wish to converse on some points that I cannot so clearly understand. Said he, I hope to be able to attend the Conference that Bro. and Sr. White are going to hold in North Plains in Nov. Another who was on business from Wisconsin became deeply interested and furnished himself with books, and said, I want to go to Battle Creek and keep the Sabbath with the brethren there.
Sept. 27th, commenced a series of meetings in the village of Matherton, Ionia Co., under very encouraging prospects which were soon dispelled, as we learned the Methodist society had appointments ahead of us, and there was no other opening in the village for our meetings. We gave but four lectures here to which a good portion of the villagers listened with attention. At the close of our meetings a stranger introduced himself to us as Dr. Beaucanon formerly of Philadelphia, and when there interested in the first message. Moving west soon after, other things occupied and engaged his attention. Said he, I want you to come and see me. I wish to know the present position of the Advent people. We will appoint a meeting for you at our school-house in Hubbardston, two miles distant. After our first meeting here where our new friend and his companion had become much interested to hear and read our books, they were obliged to leave town for several days on business, much to their regret, and also ours, as it left us with no stopping place short of Bro. L. Kellogg's some four miles distant. We held four meetings here, however, and trust our labor was not in vain in the Lord. We think these two places are now open for a series of lectures by any of our preaching brethren who may go there.
Oct. 6th, by invitation of Bro. W. J. Mills, commenced a series of meetings in Conway, seventy miles from Hubbardston. On first-day p. m., 8th inst., Mr. Lee, a Methodist minister, occupied the school-house in fulfillment of his appointment where we were holding our meetings. His text was James i, 25, "The perfect law of liberty." He spoke like one accustomed to public speaking, but in his zeal to make the gospel answer for every requirement of his hearers, he declared most positively that this "law of liberty" was the gospel of Christ, legislated by God in heaven. Dr. Clark was quoted for proof, false teaching denounced, &c. I thought Mr. Lee might have saved much of his hard labor if he had carefully read onward a few verses from his text [chap. ii, 8-12] where James explains the "law of liberty" to be the ten commandments of God, by which men are to be judged. No liberty was given to speak, meeting was dismissed, and class-meeting commenced. We were told after we left the house, he charged the church not to go to hear me preach; he told them I spiritualized the word; and said he, The Devil is among you but you don't know it. We had a pretty good congregation without them, but some of them ventured to come and hear. Before my meetings had progressed far, I felt that disease was fastening upon me, and had to close for two evenings. The people continued to come, hoping to hear; on the Sabbath I felt an assurance from the Lord to finish my work on the first day of the week; part of the time I had to keep my seat, still the people seemed indisposed to move until I closed. Poor souls, I yearned for them, seeing them so anxious to hear, and I had no more strength to speak out the precious truths of the third angel's message. I believe God has some precious jewels there but so surrounded with wrong teaching it seems almost impossible to draw them out into the light of present truth. Bro. W. J. Mills drove me through the country to Chelsea, from whence I was drawn on the freight train, and arrived here by the blessing of God, in about three hours. I soon reached the water pail in the station house and drank water enough to quench in part, the fire that seemed to be consuming my very vitals.
The Price of Peace and Love
Peace and love are worth a good price, and if we will have them, we are often called to pay dearly for them.
BE YE PERFECT.
By J. Clarke
WHAT a glorious mark! Perfection of beauty! What a height of excellence! Holiness! How terrible, yet how mild is holiness! How godlike! How high, how pure, how noble! How generous, yet how meek and humble! How calm and peaceful!
I have seen a few who walked, and moved, and spake, as holy men and women. I felt a hushed awe in their presence, and their influence I still feel; yet they were the most broken and contrite of heart. Alas, that such precious ones are so few! Yet I thank God, I have looked upon a few such, and felt their influence upon my obdurate heart, as holy, heavenly dews.
But they are not my standard; no, Jesus is the perfect rule. Yet in such instances of proficiency I take courage to press forward; for what God has done for others of his children, he is willing to do for me in this pursuit.
Is it impossible for God who rules the universe to make his promise good? If I am his, am I not a partaker of his holiness? Why, then, may I not be wholly sanctified? Shall I rest in a partial work? Shall I doubt?
True, in bygone years we have seen those who made their boast of living without sin, while their lives told a different tale. They disgraced the name of Christ; and perhaps this was Satan's device: to raise up a people who should disgrace the word, and the name of Christ, in order to cast a stigma upon a people who should afterward arise, with a perfect law as their standard. A perfect law, with the blessing of God, would doubtless make a holy people, when united with the faith of Jesus, as it is under the proclamation of the third angel.
Be that as it may, I must confess that disgust for such instances of depravity as I have seen, who held that they lived holy, perfect lives, has been the means of giving a coloring to my views of Christian perfection, which I now discover to have been quite unscriptural and unprofitable.
The light of the third angel's message is a pure, a clear light: and now in its holy atmosphere I behold a people arising, who have a perfect law, and a perfect faith; and I discover that those who walk in its clear rays, are holy persons, while the imperfect, and the novice, are, as it were, in its twilight; and as they become free from the blighting, withering curse of sin, they too rejoice more and more in its lifegiving light; or, as they let go of the truth, and give way to sin, they recede into darkness.
Here is the mystery unraveled to my dark mind. Those apostates who boasted of perfection, had no law, no test; therefore they fell; for it was not of God to make a perfect people without a perfect law: but now with a perfect law, and the faith of Jesus, under the gathering call of the third angel, God will have a perfect people.
Awake, then, O my soul, to thy glorious privilege; stay not to subdue thy sins only, but eradicate them: do not only cut down the tree, but dig it up by the roots, make clean work; for when the tree is cut down, its roots may grow again, but dig out its roots, and the work is done; severe the pain may be, but the result is sure.
Why shouldst thou despair, O weary, tempted, way-worn wanderer? Has not He who kindles the lightnings, and who holds the winds, promised? and will he fail to perform? Do thy part; stop where thou art; break from the tempter's power; arise in the Redeemer's strength, and like Samson, snap the cords that bind thee; but do not like him lie down in the lap of Delilah, while thy locks are shorn.
Stop short in thy career. Hast thou been long tempted and almost overcome, perhaps quite? Hold no longer parley. Fly to thy closet often, often; stay there till thou dost obtain the victory. Shouldst thou again fall into temptation, go again, and again. What if it is out of season? No matter; go a hundred times in a day or night, rather than be overcome; tempted and proved you must be (Christ was tempted), but do not let Satan get the least advantage.
Encourage thyself with the thought of the glorious reward, but remember it is conditional; God is still the same holy being that he was when he gave the law on Sinai; men have erred; but truth is still the same; unbending, unsoiled, uncorrupted; Moses, the man of God, erred, and paid the penalty; David sinned, but the seer followed up the royal culprit, and with the word of the Lord in his mouth, pronounced a terrible penalty upon the family of the offender; the heart of Hezekiah was lifted up, as he displayed to the nobility of Babylon his choicest treasures, and a woful message by the mouth of the prophet fell upon his ears. O it is a fearful thing to sin against God.
God is still the same; he has never stooped to parley with evil; neither has he, nor will he, tolerate it in his people. It is a glorious fact that God is holy; that Christ and angels are holy; heaven is holy. What godly soul does not leap at the thought of holiness, in its glorious excellence and beauty? its patience and forbearance, its gentleness, its love, its truth, its humility, its industry, its high aims, its noble, generous soul, its perseverance, its intelligence, its order, its strength, its moderation, its faith, its godlike dignity, and its brotherly love?
But words are feeble; the theme is too grand, too exalted for language like that of earth to describe; we must contemplate the living embodiment, as exhibited in the character of Jesus, as developed in the plan of redemption. We must know something of the terrors of the majesty on high, we must realize in some degree the sleepless justice of the royal law, its comprehensive, spiritual sway. The rebel must first see the sinfulness of sin, its utter hatefulness, its deadening, blighting influence, its withering curse and disastrous consequences; and thus, when the Spirit has opened the eyes to understand the evil of sin, we are somewhat prepared to appreciate its opposite—holiness.
I am glad to have a brother say to me, Elevate the standard, consecrate all to God. Everything, all, is laid at Jesus' feet. After all, what a lame sacrifice! but it is all I have to give. Receive it, blessed Master, and help me to live as my brother has exhorted, "without sin." O happy freedom! Let me enjoy it, realize it. Hear me, O Jesus; pray the Father to send his Spirit, with all the power I need.
A calm, settled peace fills my mind, as I think and write upon this subject. Such solid ground to rest upon, such durable materials to build with, such a glorious pattern for our example, such a brotherhood to warn and instruct, all owning that one great rule of life, all in the light of harmonious truth, with such glorious prospects. O it satisfies the longing soul.
But it should be holy hands and a holy life, that should set forth to the world a living illustration of holiness. Then let us be holy, without guile. Jesus testified that Nathaniel was an Israelite, without guile. So let us live that he shall so testify of us.
Brothren, sisters, some of you have made great attainments; I would be happy to sit at your feet, and in meekness learn how I might attain to holiness, from your experience; but alas! I know that most of us have yet much, very much, to do, ere we fully overcome. To such let me humbly say, that if we believe the third angel's message, we must admit that one single delay is fraught with fearful danger. As time passes, dangers thicken. The skies seems to brood with storms, while the distant horizon seems to flash with the tempests of Jehovah's wrath. Mercy's door is almost ready to be closed; then, O what a fearful, wailing cry, "The harvest is past, the summer is ended, and we are not saved." He that is holy, let him be holy still; and he that is filthy, let him be filthy still."
Brothren and sisters, it is no false alarm, no echo of fear, but it is the voice of prophecy, the voice of God, and the voice of his people. "Haste, stay not in all the plain." Stop this moment, overcome every besetment, and be ye perfect, as your Father in heaven is perfect.
J. CLARKE.
CONSECRATION NO. 7—SANCTIFICATION.
By M. E. S.
(Concluded.)
"If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." 1 Jno. i, 9. In our last, we noticed the first promise here brought to view. We would now call attention to the latter clause, "to cleanse us from all unrighteousness." Here is something made distinct from forgiveness. What shall we understand by being cleansed from all unrighteousness? It is a privilege, and oftentimes a duty to understand all God has promised, that we may know how to exercise faith. We will compare Scripture with Scripture a little, endeavoring to learn the will of God on this question.
Says Paul [Rom. viii, 7], "Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then, they that are in the flesh (i. e., possessed of the carnal mind) cannot please God." The apostle is here speaking of the natural man. Does he speak of another state attainable in this life? Verse 9. "But ye are not in the flesh (i. e., possessed of the carnal mind), but in the Spirit, if so be that the Spirit of God dwell in you." Then we may get rid of the carnal mind, and not walk in the flesh, but in the Spirit. What shall we understand by the "carnal mind"? It is that part of our nature that is alienated from the Lord by wicked works, which, of itself, in other words, "is not subject to the law of God, neither indeed can be." Verse 7. All our affections that oppose the holiness of God, and run out after sin, constitute the carnal mind.
Two states are here contrasted; the carnal and spiritual. Of which does the apostle speak in the previous chapter, when he says, "that which I do, I allow not; for what I would, that I do not; but what I hate, that do I?" Let the preceding verse tell us: "I am carnal, sold under sin." Then Paul was speaking of himself or of some other person while walking in the flesh. Hear the conclusion [verse 24]: "O wretched man that I am: who shall deliver me from the body of this death?" Important inquiry! Paul could command his volitions. He could will to do perfectly right; but how to perform that which was good, he found not. Verse 18. For when he would do good, evil was present with him. Verse 21. How many times have you and I, dear reader, mourned over like failures, and then with renewed courage, with our eye on the prize, resolved and re-resolved to try again: warring, falling, mourning, and pressing on, a perpetual round. Is there any escape? The question comes right home, an all important one to us. Must we forever bear the chains that link us to the putrefying, polluting carcass of this body of death, our sinful nature? Or may we burst the bonds and rise above our carnal minds, free not only to will, but to do just right? Says Paul, "I thank God, through Jesus Christ our Lord." Paul found a way of escape, not in himself, or by his own strength, but "through Jesus Christ our Lord." The Saviour delivers from the carnal mind. Thus John says, "The blood of Jesus Christ his Son cleanseth us from all sin." 1 Jno. i, 7.
Paul could be free; cannot we? Says he, "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit." (This class must live without sin, for every transgression of the law, which is sin [1 Jno. iii, 4] brings upon the transgressor the condemnation of the law.)
But now we would ask, How can one walk after the Spirit, while in possession of the carnal mind, whose law is sin, and which continually leads him into it? He cannot; he must first be free from the carnal mind. But the apostle writes (Rom. viii, 2), "The law of the Spirit of life in Christ Jesus, hath made me free from the law of sin and death." And now, "If Christ be in you, the body is dead (mortal, verse 11), because of sin (original sin made it mortal); but the Spirit is life because of righteousness." Also 1 Pet. ii, 24: "Who his own self bore our sins in his own body on the tree, that we, being dead to sins [what is it to be dead to sins, but to be free from them], should live unto righteousness; by whose stripes ye were healed" (from the malady of sin.)
But says one, Paul thought he could serve the law of God, and the law of sin at the same time; for he said, "So then, with the mind I myself serve the law of God; but with the flesh the law of sin." Notice now, all of, "I myself" serve the law of God. Was the flesh no part of "I myself"? If so Paul, i. e., "I myself," could not be responsible for the deeds of the flesh.190But reflect a moment. Did Jesus only deliver the mind from the service of sin, while the flesh was left as it was? Paul delighted in the law of God after the inner man before, but he now thanked God for deliverance. From what could he have been freed, if the flesh remained sinful, and hence still at war with the Spirit? Certainly nothing. Of what bondage had he just complained? Verse 23. "But I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." Then Paul was held in bondage to the law of sin by the carnal mind, and Jesus delivers him from his bondage; consequently when delivered, he must have been free from serving with the flesh the law of sin, and could with his whole being serve the law of God. He could now say, "So then with the mind I myself serve the law of God; but with (or while in) the flesh the law of sin."
Again hear the inspired teacher, 2 Cor. vii, 1, "Having these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit (notice, these compose the entire man), perfecting holiness in the fear of God." I would here make one suggestion to those who are in the habit of defiling the temple of God ("which temple ye are") by the use of tobacco or in any other way. Says Paul, "If any man defile the temple of God, him shall God destroy." You own tobacco is filthy. What will you do in the day when it shall be said "he which is filthy, let him be filthy still." Come, ere that day shall dawn, cleanse yourself from all filthiness of the flesh and spirit, remembering that "God hath not called us unto uncleanness, but unto holiness." 1 Thess. And now, let us "follow peace with all men, and holiness, without which no man shall see the Lord." Heb. xii, 14. Yes, we must be holy before we can see Jesus in peace. Before the time of his coming (for it is added, "behold I come quickly," hence he had not yet come) the mandate goes forth, "He that is holy, let him be holy still." When did this class become holy? They are found so just before his advent and consequently he does not make them such at his coming. Do the Scriptures anywhere promise that God will at any future time cleanse us? The promise is, "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." Are we taught that we should wait any longer for the cleansing than for the forgiveness? I cannot find it; but, "Behold now is the accepted time; behold now is the day of salvation." 2 Cor. vi, 2. Salvation from what? Certainly from sin, and from its penalty—death. Why not then come just now, and claim the promise? Eze. xxxvi, 25, 26. "Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you," &c. You remember David prayed [Ps. li, 10], "Create in me a clean heart, O God; and renew a right spirit within me." Come, let us follow the example of the man after God's own heart; then can we "draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." What a precious privilege, in Jesus to "have boldness and access with confidence."
But in order to this we must live in such a way that our heart condemn us not; then have we confidence towards God. 1 Jno. We can be brought into the position where we may live in just this way. Listen to Paul again. Heb. ix, 13, 14. "For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God." Do not understand that the Lord changes our constitution. A heart that is purified has natural susceptibilities; otherwise it could not be tempted. It loves; but it no longer loves sin in any form. God is the chief object of its affections. It can obey perfectly the two great commandments. It can love God with all the soul, and its neighbor as itself. It hates; but it only hates sin. It covets; but it no longer covets a neighbor's goods, for that neighbor's interests are as sacred as its own. It covets only the "best gifts" which are spiritual; and the possession of such does not deprive any one else of possessing them at the same time. In short, I understand its nature is not changed, but simply its affections brought back and placed upon holy objects. It still loves self; God has placed self love within us, and without it what should we care to secure salvation for self? It is only when our love for ourselves becomes stronger than our love for our fellow beings, in any sense, that it is wrong and makes way for envy, wrath, pride, &c. Do you not see there can be no room for these feelings, these fruits of the flesh, when we love every one else just as well as we love ourselves, and we love the Lord supremely, i. e., above and more than them all? Let me ask, How can we render perfect obedience to God's ten commandments, until we are brought to comply with the two upon which they hang? and that will be when cleansed from all unrighteousness.
Having lain all upon the altar in consecration to God, and taken hold of the promise (not basing our faith, remember, upon evidences of our cleansing that we immediately see, but because God has promised), then it is we can "present our bodies a living sacrifice, holy, acceptable unto God" [Rom. xii, 1]. God having cleansed our entire being. The work is all the Lord's. Glory, praise, and blessing for ever and ever to his matchless love, his adorable condescension! All that is within me blesses his holy name. His name is a strong tower into which we may run and be safe. Prov. 18. I would here ask, as I once heard another, How can we be safe in any place with our strongest enemy (and such the wicked heart is represented as being) within us? But let the carnal heart be taken from us, and, oh, how safely, confidingly, we may rest in our strong tower. The world and the Devil, our two remaining enemies (oh, is it not a peculiar privilege to be delivered from the greatest of our three great enemies?) may assault us with all their batteries, but while we stay in our hiding place, while we cling to the strong arm of our Deliverer, our tender-hearted, faithful Protector we are safe, and are kept "by the power of God, through faith (and shall continue to be) unto salvation." But let us trust continually, and "cast not away therefore our confidence, which hath great recompense of reward." The fiercest storm our enemies can bring upon us, cannot cause us to commit one sin, except with our consent, while hiding in God.
Oh, then let us be perfect "even as our Father which is in heaven is perfect." Matt. v, 48. Do you think this is impossible? Then why did Jesus command it? Was he not too wise and too good to require of his followers a thing they could not perform? Perhaps you think he meant, strive to be perfect. Why did he not then say so? Our Redeemer does not mock our weakness; oh, no; he knew our capabilities, and he is perfectly just; consequently he cannot require an impossibility of us. But we may ask in what sense would Christ have us perfect as our heavenly Father is? He had just been speaking of the second great commandment, love for our neighbor, and concludes his discourse on this point with the above command. It were impossible for us to be perfect in every sense as God is, with our present constitution; for he is perfect in wisdom, in power, &c.; but we can keep the two great commandments, and all that hang upon them, without possessing these attributes. We can be perfect in purity (our love perfect, our motives perfect) but only, if you please, relatively so, until we come to perfect judgment; but since sin is not imputed when there is no law, that sin which has been committed through an ignorance that was not willful, is not laid to our charge. It is the consent of an enlightened mind that constitutes sin to us. I believe we can be perfect as far as our knowledge goes, continually, i. e., keep the law perfectly as far as we understand it; till, when we come to a perfect understanding of it, our purity will be perfect absolutely.
That our judgment is not perfected at once is evident from the fact that Peter told his brethren to "grow in grace and in knowledge." 2 Pet. iii, 18. We can now understand why it was that Paul said [Phil. iii, 12] "Not as though I had already attained, either were already perfect." Paul was speaking of the resurrection, which he says he had not already attained, neither was he perfect in every sense as he would then be; for, says he, We know in part (here is an imperfect judgment, but there is no reference to holiness) and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away. 1 Cor. xiii, 9, 10.
"This is the will of God, even your sanctification." 1 Thess. iv, 3. We have refrained from introducing this term before, fearing it would not be so readily understood as those we have used. Sanctify first means to set apart for any particular purpose—which is done in consecration,—second "to cleanse, purify, or make holy." Web. In this sense the Bible also uses the word. This is our great privilege, and it seems to me the great truth that is to prepare us to stand the testing trials that are coming upon the people of God, and fit us for a place with the Lamb on the Mt. Zion. But remember, God will not, after sanctifying us, preserve us in this state except as we trust in him. Let go our faith and we have not power sufficient to resist temptation. Thus we may fail from a state of purity at any time, and "of how much sorer punishment suppose ye shall he thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?" Heb. x, 29.
But oh, let us claim and live up to our highest privilege as our highest duty. It is our duty to be where we can best glorify God, secure our own salvation, and promote the welfare of our fellow creatures. Shall we be content to always struggle on with sin within us as well as without, year in and out, as we have always done, and others have done before us. Let me ask what great attainments you have made, dear brother or sister, in this warfare, towards removing the fountain of sin within? We are trying to prepare for translation. Those gone before us had not this object in view. We expect soon to stand as mortals without a mediator. Shall we be triumphant then, with our carnal hearts within, while one sin would cause our fall? And what is to subdue them previously? Oh come, wash and be clean. "Though your sins be as scarlet, they shall be as white as snow." There is a fountain opened for sin and uncleanness; and blood has been spilled that is able to take away the sin of the world. Then surely it is sufficient to cleanse you and me. God has promised; his promises are all yea and amen. Will we not then take him at his word? In the language of Paul, may "the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it."
M. E. S.
THOUGHTS FROM THOMAS BROOKS.
[We take the following passages from a volume entitled "Smooth Stones from Ancient Brooks," culled by Rev. C. H. Spurgeon, from the writings of Thomas Brooks.—Independent]
Though Mary Magdalene was very near to Christ, yet she stood sighing, mourning, and complaining that they had stolen away her Lord, because she did not see him. Christians, though you may be very near and dear to Christ, yet till you come to see your assurance, you will spend your days in doubting, mourning, and complaining.
Cold prayers are as arrows without heads, as swords without edges, as birds without wings; they pierce not, they cut not, they fly not up to heaven. Cold prayers always freeze before they reach heaven.
It was a good saying of one to a great lord, upon his showing his stately house and pleasant gardens: "Sir, you had need make sure of heaven, or else when you die you will be a very great loser."
It is an honor to be good betimes. A young saint is like the morning star: he is like a pearl in a gold ring. Among all the disciples, John was the youngest, and the most and best beloved.
The ball in the emblem says, "the harder you beat me down, the higher I shall bound towards heaven;" so afflictions do but elevate and raise a saint's affections to heaven and heavenly things.
The best way to do ourselves good is to be doing good to others; the best way to gather is to scatter.
Titus Vespasian never dismissed any petitioner with a tear in his eye, or with a heavy heart; and shall we think that the God of compassions will ever dismiss the petitioners of heaven with tears in their eyes? Surely no.
In the winter men gird their clothes closely about them, but in summer they let them hang loose; in the winter of adversity many a Christian girds his heart closely to God, to Christ, to the gospel, to godliness, to ordinances, to duties, who, in the summer of mercy, hangs loose from all.
“OH, THAT HE WERE A CHRISTIAN!”
How often do we hear these words! Here a sister utters them concerning a brother beloved. There a wife for a kind and tender husband. Ministers often breathe the desire for young members of their flocks, and friends for those whose generous and manly hearts have won their own. It is the utterance of a sincere, honest, tender interest in the salvation of souls.
We wish to propound a few questions to those who are wont to feel or express this desire. The answer may assist them to measure the depth and fervency of their wish.
What have you done to prove that you are in earnest in your aspiration in behalf of your friend?
1. Have you prayed for him? Your wish is a prayer, indeed, and may not be unheard by him who knows our unbreathed desires. But have you gone purposely to the mercy-seat in his behalf? Have you uttered his name before the great Advocate? Have you sought his salvation with that intensity of longing which could only be uttered with “strong crying and tears?” Perhaps God wills that you should be importunate, while you have been satisfied with a vague wish.
2. Have you spoken to him of Christ? “The redemption of his soul is precious;” have you ever told him of that Redeemer, by whom his soul may be saved? Have you ever affectionately warned or entreated him? He may need a word from you to turn his life to Jesus. Perhaps he may be longing to know how you found your way to the cross, and came to the blessedness of the Christian’s hope. Do you act wisely or faithfully, not to say a word to show the solicitude which you feel for him?
3. Have you sought to persuade him to go with you to the house of God? A few gentle words might win him away from some place of pleasure or vanity to the prayer-meeting. A kind invitation might induce him to enter with you into the place where the gospel is proclaimed. There the Spirit of God may meet him, and renew him. There, at least, Jesus will be held up before him, and the cross meet his vision. Do you do right to separate from him without an attempt to lead him with you?
4. Have you shown him in your own life what it is to be a Christian? How many sermons might be preached every day, and with irresistible point and force, by simple consistency! How many souls might be won by the attractive power of a holy life! Have you tried its virtue with the one whom you wish to win? Have you been a “living epistle,” to be constantly “known and read of him?” Can he see the grace of God working in you, and daily restraining, guiding, and purifying you? What self-denial do you daily show, proving to him your love for Christ?
Reader! what do you do to make your friend, brother, husband, a Christian? Do something—do everything that God commands you, and patiently, calmly, confidently await the blessing. “It is good that a man should both hope, and quietly wait for the salvation of the Lord.”—Sunday School Times.
A Call for Preaching Help
By P. Lightner
From Sister Lightner.
Bro. Smith: The little church here is anxious to have some preacher come this way and deliver a series of discourses; we think there is a prospect of doing good here. Here is a little church of nine members who are striving to keep the commandments of God and the faith of Jesus, and there are some others who keep the Sabbath, and are waiting for an opportunity to go forward, in the ordinance of baptism.
We have all the sects and the world to contend with. We want some help. We would like to have Bro. Waggoner if he can come, as he has been here once and is known. We will pay his expenses and do as much more as we can. If he cannot come, we would like to have some one else; one that can wield the sword of the Spirit, as they will have to contend with mighty men. If Bro. Waggoner cannot come, we want Bro. White, Andrews or Loughborough. Will Bro. Waggoner write and let us know what we may depend upon. Brethren and sisters, pray for us.
In behalf of the church at Russiaville, Howard Co., Ind.
P. LIGHTNER.
THE HEAVENLY VOICE.
By M. E. W.
It comes to me in lonely hours
Of darkest night,
And tells me of those far off bowers
Of beauty bright.
It tells me of those heavenly plains
Where all is love;
Where naught but peace and joy remains—
The heaven above.
It tells me of the angels there,
In robes of white;
Without a sorrow, sin, or care
To mar their light.
It tells me of the joyous song
The seraphs sing;
Till, oh, my waiting soul doth long
That song to sing.
And now it whispers, when each care,
Has ceased to be,
There is a crown of jewels rare
In heaven for thee.
And harp with tone so rich and sweet,
Thy hand shall strike;
And thou shalt sing that song so sweet,
So heaven like.
M. E. W.
PEACE AND SAFETY.
By J. CLARKE.
Not only do false shepherds and hypocritical laymen cry out “peace and safety,” but the nations have caught the cry, so much so, as to call forth the following from a satirical English writer, which I clip from the N. Y. Tribune. J. CLARKE.