To show the unfettered freeness of the gospel invitation, Bunyan has the following impressive passage, which, for graphic power, is, perhaps, unequalled in the English tongue:
'But we will return to the first sermon that was preached to these Jerusalem sinners, by which will be manifested more than great grace, if it be duly considered. For after that Peter, and the rest of the apostles had, in their exhortation, persuaded these wretches to believe that they had killed the Prince of life, and after they had duly fallen under the guilt of their murder, saying, “Men and brethren, what shall we do?” he replies, by a universal tender to them all in general, considering them as Christ's killers; that if they were sorry for what they had done, and would be baptized for the remission of their sins in his name, they should receive the gift of the Holy Ghost. This he said to them all, though he knew they were such sinners. Yes, he said it without the least stick or stop, or pause of spirit, as to whether he had best say so or no. Nay, so far off was Peter from making an objection against one of them, that by a peculiar clause in his exhortation, he endeavors that not one of them may escape the salvation offered. “Repent and be baptized, every one of you,”—shut out never a one of you, for I am commanded by my Lord to deal with you, as it were, one by one, by the word of his salvation.’ But why speaks he so particularly? Oh! there were reasons for it. The people with whom the apostles were now to deal, as they were murderers of our Lord, and to be charged in the general with his blood, so they had their various acts of villainy in the guilt thereof, now lying upon their consciences. And the guilt of these their various and particular acts of wickedness, could not perhaps, be reached to a removal thereof, but by this particular application. Repent, every one of you; be baptized, every one of you, in His name, for the remission of sins, and you shall, every one of you, receive the gift of the Holy Ghost.
‘Objection.—But I was one of them that had plotted to take away his life. May I be saved by him?’
‘Peter.—Every one of you.’
‘O.—But I was one of them that cried out, Crucify Him! and desired that Barrabas, the murderer, might live rather than he. What will become of me, think you?’
‘P.—I am to preach repentance and remission of sins to every one of you,’ says Peter.
‘O.—But I was one of them that did spit in his face when he stood before his accusers. I was also one that mocked him, when in anguish he hanged bleeding on the tree. Is there room for me?’
‘P.—For every one of you,’ says Peter.
‘O.—But I was one of them that in his extremity said, give him gall and vinegar to drink. Why may not I expect the same when guilt and anguish is upon me?’
‘P.—Repent of these your wickednesses, and here is remission of sins for every one of you.’
‘O.—But I railed on him, I reviled him, I hated him, I rejoiced to see him mocked at by others. Can there be hope for me?’
‘P.—There is for every one of you. Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost!’
‘Oh! what a blessed “every one of you,” is here! How willing was Peter, and the Lord Jesus, by his ministry, to catch these murderers with the word of the gospel, that they might be made monuments of the grace of God! How unwilling, I say, was he, that any of these should escape the hand of mercy? Yea, what an amazing wonder it is to think, that above all the world, and everybody in it, these should have the first offer of mercy! “Beginning at Jerusalem.”’
Working on the Sabbath
By Editor
There are a great many people who profess to keep the sabbath, according to the fourth commandment, but who, some how or other, always find a multitude of "works of necessity" to be attended to. We have seen a capital anecdote, lately, about a family of such people, who were pretty severely rebuked by a colored man in their employ. The family were farmers. One Sabbath morning, the colored man was not up as usual, at breakfast. The son was sent to call him; but Cæsar said they need not wait for him, as he did not wish for any breakfast. "Why, Cæsar," said the young man, "we shall want you, as soon as the dew is off, to help about the hay." "No," said he, "I can't work any more on the Sabbath; it is not right." "Not right?" said the other; "is it not duty to take care of what Providence has given us?" "Oh, there is no necessity for it," said he, "and 'tis wrong to do it." But would you not pull your cow or sheep out of a pit, upon the Sabbath, Cæsar?" "No, not if I had been trying all the week to shove them in: I would let them lie there."
Good Testimony on the Law of God.
By Editor
WHILE at Tyrone, Mich., Bro. Isaac Cornell handed us a work on "Entire Holiness," by John H. Wallace, of the M. E. Church, and, pointed out Chapter IV, on the "Claims of the Law—Not abrogated—Can be Obeyed through Grace."
This work had been circulated in that place by the Methodist preacher, who, had said much against keeping what he and others of his preaching brethren called, "the old law," and "the old Jewish law." This was said to injure the influence of those who keep all the precepts of the Law of God, in that place, and prejudice the people against the Lord's holy Sabbath. But as we found good testimony in this work for the moral law, we thought best to use it; so at an evening discourse, to a good congregation, we read some from the work. Please compare the following extracts from the work, with common expressions from Methodist ministers, such as, "the old law," "carnal Jewish ordinances," and "old Jewish law," and it will be seen that they stigmatize the sentiments of their own authors, as much as ours. See also Wesley's Sermon on the Law of God. It is not the religion of Jesus that leads men to such a course, but is in our opinion the spirit of the most narrow-souled sectarianism. Here are the extracts:
"And here we take the liberty to say we understand the moral law to be still in force. Christ declared expressly that "he came not to destroy the law," and the apostle Paul affirmed that he did not make void the law through faith, but established it. Nor do we discover that it has ever been changed or modified in its requirements. This is the very law given to our fallen world; given in view of all our ignorance and infirmity; given as a rule of duty, with all its threatened penalties against moral delinquencies. All its elements enter into the New Testament requirements. It is incorporated with the Gospel, because its claims cannot be met without gracious aid, and because even pardon and peace cannot be secured without the benefit of the atonement."—pp. 39, 40.
"This law, which we understand to be still in force, and by which it may be presumed God governs all rational and intelligent beings, is embraced in the moral code delivered on Mount Sinai."—pp. 42, 43.
"This is the moral law; the law that admits of no repeal, and needs no amendment: nor does it require any modification in its application to any and all the unnumbered hosts that stretch along the line of moral agents, in its vast sweep, from the tallest angelic height to the most meager specimen of accountable humanity."—p. 45.
"If we understand the matter, this view of the subject establishes the law, and makes it as unbending and enduring as the government of God. This also assigns to the atonement its true place, and its appropriate value and efficacy."—pp. 46, 47.
The author says in the preface:—
"The admission sometimes made, that we are only able to keep the law of love, which falls short of the claims of the moral law, places us where it is impossible to escape the charge of admitting the necessary continuance of sin. For if a violation of the moral law is not sin, then there is no sin."—p. 4.
The Cause in Michigan.
Our Tent Meeting of the 26th and 27th was held in the village of Rochester. The location and weather were fine. On the Sabbath there were about 75 present, mostly Sabbath-keepers. And on First-day there were about 800 people out to hear the word of the Lord, and the majority were very attentive. In view of the deep interest manifested at this meeting we decided to hold another Tent Meeting the next Sabbath-day, three miles from that place. Notice was therefore given, and bills were posted up in the region round about, and it was expected that there would be a very great assembly out to hear, but in consequence of the cold rain-storm we held our meetings on the Sabbath at Bro. Rathbun's. It continued to rain on First-day, yet we thought best to go and see if there were any out to preach to, and were greatly disappointed to find at 10½ A. M. the Tent more than half filled with a very respectable and attentive audience. Bro. Cornell spoke in the forenoon on the hope of the gospel, and we in the afternoon from Rev. xxii, 14. “Blessed,” indeed, is the promise in this text to those who comply with its conditions. It is just to say that we received the most affectionate care and attention from our dear friends in Rochester and vicinity.
And here we wish to express our feelings of gratitude to God, and his faithful people with whom we have mingled the last seven weeks. We left home with poor health, and low in spirits, feeling that we should be a burden to our dear friends in Michigan, under the circumstances. God has been very merciful. We have been able to preach most of the time, with ease and freedom, and return with improved health. And, contrary to our expectations, our traveling expenses were all met. The late trials have sifted and wonderfully purified the churches in Michigan, and have left them united, peaceful and prosperous.
TERMS OF THE REVIEW.
By Editor
By the advice of the Committee, and agreeable to the wishes of the many friends of the cause with whom we have recently conversed, and, also, those who have written to us on the subject, we state the following terms of the REVIEW, after the close of the present Volume, which will close with No. 32. For one volume of 26 numbers, $1; to the poor (whether paid for by themselves, or by the church) for 50 cents a volume; and any person ordering the REVIEW sent to distant friends, (who are not subscribers,) can have it sent to such for 50 cents a volume; to be paid in all cases in advance. The REVIEW will be sent free to preachers who devote their time to the cause of truth. Also free to widows, orphans, aged or infirm, who are the Lord's poor, and who do not reside in the vicinity of some church who provide their poor with the REVIEW.
We much regret our inability to send out the REVIEW weekly at $1 a year, as we proposed to do one year since. This we could do with 4000 paying subscribers. But as we have not more than 2300, and about 800 of them have been indifferent both as to their own duty in the case, and our calls for help in time of need, we were obliged to issue the REVIEW only semi-monthly. Since that time it has been sustained principally by donations from the old, liberal friends of the cause who had before paid the price of their paper. And the present prospect is, that at the close of this volume receipts will fall about two hundred dollars below expenses. This however should be soon made up by those who have neglected to pay for the REVIEW.
We are also advised to commence a new Volume, with this new arrangement, after issuing one more number, that receipts may not fall far behind expenses. The cost of a few numbers of the REVIEW would be a very trifling sum with our readers, while it would bring the Office one or two hundred dollars in debt. We are satisfied that the friends of the REVIEW would rather renew their subscription immediately than that the Office should become more embarrassed. But if any who have subscribed the past year require it, they shall have the full amount of their subscription.
Any thing like a dun seems much out of place in a Second Advent paper. They are indeed loathsome. It is also unpleasant to drop from our books the names of any of our readers, although they may neglect us. But of the two evils we shall choose the least. We shall remind delinquents of their carelessness by dropping their names, after first notifying them of our intention by writing their names on the last paper we shall send to them, (till they renew their subscription,) in RED INK. If we should, through mistake, drop the names of any who have paid, they will please notify us, and such mistakes shall be promptly corrected.
We are anxious that all who wish to read the REVIEW should have it. Those who have not ready means, can send us their promise to pay soon, and their paper will be continued. Or if they are unable to pay at all, and there is no one to obtain the REVIEW for them at half price, let them write to this Office, and it shall be sent free.
We have been thus definite in this statement that none may have a reasonable excuse for having their paper discontinued. Those who have not sufficient interest in the REVIEW to comply with these terms probably would not read it if sent to them; therefore it will be our duty to drop their names from our books, after waiting a suitable length of time, unless we hear from them.
Let each church see that the Lord's poor in its vicinity have the REVIEW. Scattered brethren should also see who in their neighborhood, town, or vicinity should have the REVIEW, and if necessary obtain it for them.
We would say to those who have sent in their donations for the REVIEW, that all the means thus sent to the Office has been used up for this object, and they cannot expect us to send the REVIEW to them in the future without pay, unless others send donations to meet the expense.245We are confident that this arrangement will meet with a hearty approval by the friends of the REVIEW, and that its publication will now go forward free from embarrassment.
Seven Seasons of Silence.
It is never in season to speak until we have a call.
It is a season to be silent when we are not rightly informed upon the question to which we must speak.
When we know the state of a question, yet must not speak without suitable preparation, either actual or habitual.
It is a season to be silent when what we speak is likely to be a snare unto ourselves.
As it is a season for silence when the passions and corruptions of others are excited, so we are to be silent when it is thus with ourselves.
It is a season for silence, when men are not capable of attending to what we speak.
It is a season for silence, when what we speak may be a grief and burden to the spirits of any, especially of those that are already afflicted.1
SEVEN SEASONS OF SPEAKING.
When by speaking we may bring glory to God and good to our brethren.
When we have an opportunity to vindicate the honor and truth of God.
When we may relieve the credit of a brother that is wronged.
When by speaking we may instruct or direct those that are ignorant.
When we comfort and support those that are weak.
When we may resolve and settle those that are in doubt.
When we may duly reprove and convince those that do evil.
At such times as these we ought to speak; for then to be silent is our sin and weakness.
Rules of Interpretation.
LET the student of prophecy place these rules on a card, that he may have them at command while reading the predictions of the prophets.
I. A sentence is figurative which contains one or more figures. a. It is as improper to call language figurative which contains no figures as it would be to call a day cloudy, without a cloud, or rainy, without the fall of any rain. b. When we say that a sentence is figurative, we are bound to show a figure. c. As we peruse verse by verse in the Scriptures, at the close of each verse, ask the question mentally, Is it figurative or literal?
II. All language is either literal or figurative; there can be no third meaning. The spiritual meaning, when properly examined, will be found to belong to one of the above classes. We have no spiritual lexicons; the followers of Swedenborg have. Allow a third meaning to words, and we may have any number.
III. Words do not have a double meaning in the same sense. a. A word cannot at the same time be both literal and figurative: but if literal, it must be literal; if figurative, it is thus to be understood.
IV. Each figure is to be interpreted by its own laws. Thus, a simile must be interpreted by the rules of a simile; metaphor by its rules, and so through the whole catalogue of figures in the English language. By this rule we are to understand that the figures contained in the Bible are to be interpreted in the same manner as the same figures in any other book. So soon as we ascertain the name of the figure, we are required to explain it by the established laws of that figure in any other writing.
V. Figures are introduced to explain or illustrate, that we may have a better view of the person, place, or thing thus illustrated. This law of figures should ever be kept in view.
VI. The person, place or thing which is designed to be illustrated is never figurative. The word or words which contain the affirmation contain the figure. As each sentence is read, ask mentally. What is the subject of the sentence or the verse? So soon as this is learned, you must keep in mind that that word is literal. Then ask, What is said of the subject? If there is any figure, it is in those words which contain the affirmation or explanation.
VII. Prophecies are either verbal or symbolic.
VIII. Verbal prophecies are such as have the predictions contained in the words in which the prophecy is expressed. The language may be either literal or figurative, though not symbolic. Other figures may be used except the allegory, or parable, or symbol.
IX. Symbolic prophecies are such as are contained only in symbols. The visions of the 2d, 7th and 8th chapters of Daniel, and the principal visions of the Apocalypse are of this kind.
X. As figures are designed to illustrate, the person, place or thing illustrated is always expressed. In this they differ from symbols.
XI. The language in which figures are expressed, is to be taken in its most obvious meaning.
Faith.
By Sol. Sweetened
FAITH is a divine grace, and the very life of the soul below; hence we are said to "walk by faith;" and if our lives are spiritual, it is by the faith of the Son of God that we live the spiritual life.
It is a strange definition of faith given by the apostle to the Hebrews, yet divinely true, "Now, faith is the substance of things hoped for, the evidence of things not seen;" that is, though we can only hope for these felicities and glories which are future, yet faith, in its glorious acts, can suck the honey and marrow out of them, so as to supply the soul even in the present time, with the substance of that which is still future; and, by refreshful foretastes of bliss, bring the brightest evidences of celestial excellencies, which are not visible to flesh and blood. Thus, by the first fruits of glory, the soul is ascertained of entering into the land of promise. Faith is begun vision, or seeing things at a distance, and through a glass: Vision is faith finished or perfected, and seeing things at hand, and with the naked eye. It is the bond of union between God and the soul, which can never be broken by all that can befall us in the world; "for this is the victory that overcometh the world, even our faith." And he that believes in God endures all things, as seeing him who is invisible, and waits for the brighter, the diviner views of glory.
Faith is a mutual inhabitation. It is Christ in the soul; hence says the apostle, "I live, yet not I, but Christ liveth in me," and the soul in Christ; hence we are said to "put on Christ," and, being dead to the world and to sin, to have our spiritual life hid with Christ in God. Faith brings to God the greatest honor, and to the soul the greatest happiness; as unbelief does the opposite of both. Faith accounts Him faithful who has promised, and composes all within; while unbelief makes the God of truth a liar, and sets the whole soul, in all her powers and faculties, in an uproar. Faith has won its victories, wrought its miracles, and done wonders in the world; "for to him that believeth, all things are possible." And a warrantable faith never fell short of its expectation; yea, often has the goodness of God gone beyond the faith of his saints.
Every thing for which I pray in faith shall be granted, and mountains become a plain, and seeming impossibilities disappear. Yet I am not to pray for impossibilities; for though to God all things are possible, yet I could not pray in faith (and whatsoever is not of faith is sin) for things I am convinced I have no warrant in the word of God to seek or expect; such as, for the sun to stand still, water to flow out of a rock, seas to divide, and rivers to part asunder; though all these things have been done. Again, I am not to pray for or expect things to be done in a miraculous manner for me, when, in the common course of providence, whatever I want can be bestowed on me. I am not to expect the heavens to drop down manna to supply my daily necessities, or that my clothes should wear forty years without waxing old; but I am to believe, in the midst of my wants, that I shall be every day supplied in a greater or lesser degree, as seems meet to God, by the same liberal hand that showered down the manna in the wilderness; and perhaps in a manner that shall convince me of his special care, and confirm my belief in his singular favor, as much as if the drops of rain were turned into bread for me. His exercising his providence in providing me in raiment anew, should be as endearing to me, as if he exerted his power in keeping what I had from waxing old. But, if I am shut up in some circumstances, where, as far as I can see, nothing less than a miracle can deliver, then faith is to believe the miracle, rather than doubt the promise, or distrust the power of God, as if any thing were too hard for him.
But, how comfortable is it, that when I pray, with submission to the divine disposal, only for warrantable things, in faith, I may be assured that I shall both be heard and answered! but, if I doubt, then unbelief overturns all; and this is the reason why I cannot prevail. How terrible, amidst my petitions, to doubt if God be able and willing to perform my request, when he has declared himself in the affirmative in both! When I do so, I turn the great God into a mere feeble creature, in denying his power, and into a liar in thinking that he has no intention to perform his promise. I see, then, that I should make my petitions with submission, leaving it wholly to God, what he will refuse, what he will choose for me; but that to doubt his love, his power, his faithfulness, is a heinous sin;—his power to perform to the extent of the promise, either as to spiritual or temporal things—his faithfulness, that he will perform what ever he has promised—or his love, which, so to speak, waits and longs for the fittest opportunities when his glory and my good may be most advanced in performing the promise for me. Now, as his glory rises, so should my felicity, as I should count it all my happiness to have his glory set on high.
Faith, then, is a triumphant grace. By it wrestling Jacob prevailed, and Jacob's wrestling sons still prevail with God. It always wins the day, secures the blessing, is never sent away empty; will not, cannot be said nay. And by this boldness and confidence in faith, which is the gift of God, God is greatly glorified. Faith looks above created opposition, dwells in eternity, and hangs on the omnipotent arm of God. It wraps itself up in the promise, and cannot be divided from it till it be performed in every respect. It is not terrified at storms, nor disquieted by disappointments, but looks beyond the storm, above the disappointment; rests on the compassion, and fastens on the faithfulness of its glorious Author and Finisher. Faith stretches beyond the narrow confines of time, and takes broad views of the world to come; takes a tour through the land of bliss, the Canaan above, and converses with eternal ages. Faith, looking to the promiser, sees the way of duty plain; while fear cries out, "There is a lion in the streets, I shall be slain; danger and difficulty in the way, I cannot go."246Surely, to him that believeth, all things are possible; but to him that doubts, a mole-hill becomes a mountain. In after ages, I shall be ashamed of my fears and unbelief, but never of my faith. Henceforth let me be strong in the faith, with submission—make my requests with resignation—pray in the confidence of being heard—and believe all things with patience and composure.—Sol. Sweetened.
PORTLAND CONFERENCE.
By Joseph Bates
According to appointment in the last Review, this meeting convened in Portland, Me., the 25th inst. A oneness of feeling and fixed purpose of mind seemed to pervade the entire meeting, respecting the onward progress of the precious cause of God, and its pressing demands for their co-operation with both means and measures to get the last message of mercy before the people. The brethren of Me., Mass., N. H., and Conn., voted to unite their means in tent operations, and have therefore resolved in the name and strength of the Lord to commence this work forthwith.
Our preaching meetings on First-day were held in the City Hall. Brn. Wheeler and Barr, took a part in the services. The interest seemed to increase in the evening, and a number seemed anxious to hear the last message. The brethren were refreshed and strengthened to pursue the onward work of the last message.
An incident occurred at the close of our meeting for business which I wish to name. As the brethren were handing in their free-will offerings to the committee chosen for that purpose, Bro. J. Chamberlain's son Charles, a little lad, pressed his way among them and handed in a five dollar bill. I said, Charlie, where did you get five dollars to give for this cause? He replied, smilingly, Oh, I worked for it. May other children consider how much more God will love, and do for them that work with their hands to promote and advance his precious cause, than he will do for those who play and idle away their time, perhaps with bad children and thereby have nothing to give.
It should be borne in mind likewise that God requires some to write and some to publish papers and books, and get them before the people; and some to go out and explain and preach the message. If in this they are known to idle away their precious time, some one else will take their crown. While they are thus employed, they cannot work to sustain themselves and families; but Jesus who understood all things, said, "the laborer is worthy of his hire." Luke x, 7. A great many of God's dear children have understood this, and have been doing their duty; but he requires ALL of his children to sacrifice in this last message of mercy. For such there is a great reward. Ps. li, 5, 8, 15.
The church in this place are pressing their way for the kingdom. We were convened at Bro. S. Howland's on fast-day (yesterday) and were much refreshed by the divine blessing. To-day we are holding our preaching meetings in a convenient hall, and hope some good will be done in the name of Jesus.
JOSEPH BATES.
Topsham, June 3d, 1855.
TO THE CHURCH.
By Ellen G. White
IT is to be feared that the people of God are not prepared for what is coming upon the earth. Is there not a lack of energy in the church? Are we not upon the enchanted ground, and falling asleep in this important time? We desire to walk too much by sight. We must walk more by faith. We must have more energy, more unwavering faith and confidence in God. Has not pride crept into the church? Is there that close watchfulness of self that there should be? Let us each examine our own hearts and look carefully to our own lives and see how they will compare with the true Pattern who wore a plain seamless coat, whose life was a life of sacrifice, who went about doing others good, and making others happy. Let us search closely and see if we have the fruits of the Spirit.
Just as soon as pride enters the heart, the Spirit of God is shut out. Are there not those among us who indulge in pride and needless expense? They will soon regret it; for trying times are just before us, and they will then need, and desire to have, the misspent means, for they will feel want, and pinching want will be all around them.
While some indulge in pride and needless expense, some are on the opposite extreme, and by their lives and appearance act as though neatness and order are pride and sin. This is not so. They can be neat and orderly, and not have pride in their hearts. The poor can keep tidy as well as the more wealthy. They should not neglect their houses and persons, but should be neat and cleanly. Their dwellings should be kept neat and in order, and then the servants of God can find pleasure in coming to their houses and kneeling upon their floors to ask the blessing of the holy and pure God to rest upon them. He is a God of order and those who suffer themselves to be unclean and disorderly deprive themselves of many blessings they might otherwise enjoy. Filthiness among God's professed people is displeasing to him. Our God is a jealous God, he will have a clean, pure and holy people; a filthy and unclean person he will not acknowledge as his child. Those who profess to be converted to God and take upon themselves the name of Christians (Christ-like) should be the neatest people in the world. It is a dishonor to God, and a stain upon his cause, to profess to be converted to God and the truth, and yet go with slack, untidy habits uncorrected. Such must have a reformation, and their conversion must be more thorough. The fruits of religion are not disorder and uncleanliness. Those who have had no ambition to appear in a becoming manner before their brethren and sisters should, for Christ's sake, and for the sake of the truth take hold of the work in earnest, and thoroughly reform. The world is watching for their faults, they despise God's children, and to give them occasion to reproach the religion of Christ is a sin in the sight of God. If these slack habits have grown with their growth and strengthened with their strength, there is greater necessity for decided efforts to correct these habits. Begin in earnest; do not reform in only a few things, but commence the work at once, and continue it until these slack habits are all rooted out and there is a thorough reformation.
God was so particular as to give direction to the children of Israel, after they came out of Egypt, what to do lest the Lord should pass by and see their uncleanliness, and would not go up with their armies to battle against their enemies. The Lord is no less particular now, than he was then. If he noticed the sin of uncleanliness then, he will notice it now; and those who are in fault, if they want to please God, and shun his frown, must reform lest he should see their untidiness and withhold victory and salvation in their meetings. Those who have indulged in pride should speedily reform, and put away their pride. They have no time to lose. They should separate themselves from the world, and not mingle with worldly company more than is actually necessary. Soon all the proud, and all that do wickedly will be as stubble, and the day that cometh shall burn them up, saith the Lord.
Many among us put off the coming of the Lord too far, and their works correspond with their faith. There is a great responsibility resting upon parents. Their children are watching them, and any encouragement of the parents, by their example or advice to their children, a neglect to live out their faith themselves, and a mingling with the world is noticed and has its effect upon the children. Parents, do not, by your silence or consent, suffer your children to associate with those who have no love for God or for the truth which is so dear to us; the truth which is to test us, to purify us, and, by our obedience to it, make us finally overcomers. The straight and narrow path does not lay along side of the broad road. The first leads to heaven, the second to death and hell. Parents, do not try to bring these roads any nearer together. Let the contrast between the followers of the meek and lowly Jesus and those whose god is this world, be kept ever before them. Keep up the distinction between the christian and sinner. Parents whose duty it is to train up their children, should subdue their passions early. This is greatly neglected.
And have not the servants of God and the church a lack of faith? Have we not been too easily discouraged? too willing to believe that our lot was hard, and too ready to think that God had forsaken us? This is not right. God has so loved us as to give his dearly beloved Son to die for us; all heaven is interested in our salvation, and after all this, shall we consider it hard to trust so good a Father? He is more willing to give the Holy Spirit to those that ask him than parents are to give good gifts to their children. We will not be discouraged, but with faith and confidence ask our Father in heaven for the things we need; and if we do not receive the immediate answer to our prayers, we must not give up our courage and faith, and suffer a murmuring spirit to take possession of us. This only separates us farther from God, for it is displeasing to him.
Every saint who comes to God with a true heart, and sends earnest petitions to him in faith will be answered; but we must have enduring faith. We must not for a moment let go the promises if we do not see and realize the immediate answers to our prayers. We must not waver. We must rely upon his sure promise, "Ask and ye shall receive." God is too wise to err, and too good to withhold any good thing from them that walk uprightly. Man is erring, and although his petitions are sent up from an honest heart, he does not always ask the things that are good for himself, or that will glorify God. When this is so, our wise and good Father hears our prayers and will answer them, sometimes immediately, but gives us the things that he knows are for our good and his own glory. The blessing received by us will be that which we need the most. If we could look into the plan of God, we should plainly see his wisdom and that he knows what is for our best good. Our prayers will be answered if they are sent up in faith, but nothing hurtful will be given. If we have, in the honesty of our hearts, asked any thing that God sees will not be good for us, he may withhold the thing desired, but in its place give us the blessings we most need. If the answer to our prayers does not come just when we expect it, we must not distrust God, for that will bring darkness. Our confidence in God must be strong.
Secret prayer, which is too much neglected, is the life of the Christian. Let us go to God alone and let our minds upon him, have every thing else shut out, and thus draw by living faith, light and strength from the Sanctuary. Let us not rise from our knees until we can rely upon God's promises with an unwavering faith. Then we shall be benefitted by secret prayer.
Children ask their parents for something they desire: the parent knows it will injure them, and gives them the things that will be good and healthy for them in the place of that which they desired. Not a prayer of the true saint is lost, if sent up from an honest heart.