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THE METAPHYSICIAN.

259

Mr. L. had wondered also, as well he might, how the || accounts of religious enjoyment, he could say "the Christian could distinguish the impulses of nature from half was not told me." His own mind could not by those of grace; but his experience satisfied him on this any effort, invent a method to express his own inward point. To a skeptical, educated friend, who called on comforts. He was like a youth brought up in the him a few days after his conversion, and suggested this meanest, filthiest cottage, and familiar only with the very difficulty, he said, "Suppose you were to visit a rudest modes of vulgar life, suddenly placed upon a young man who had never seen the sun, but in the con- throne, and made to stare on all the unwonted splenfinement of a dungeon, by lamp light, had been educa- dors of a palace. Day after day new conceptions of the ted, and instructed in natural philosophy; and he should excellence and the prerogatives of his present state— ask you to explain to him the difference between solar of his new birth-right privileges in fruition and in light and candle light-could you do it?" After a con- prospect, ravished and almost overwhelmed him. One siderable pause, he answered, "No." "So," said Mr. instance of this sort may be noticed. L., "I cannot explain to you the difference between natural and religious sensibility, but I can feel the difference."

Another difficulty with Mr. L., akin to this last was, how can the Christian know he is converted? And this was a more serious question, from the fact that he had once honestly hoped he was pious, and found out that it was wholly a mistake. Besides which, many professing Christians, and whole denominations of them deny that it is our privilege to be assured of our conversion, and that we must be satisfied with probability, or in the language of their creed, with a hope. Whereas, the Methodists teach that it is our privilege and duty to feel assured that our sins are pardoned. Mr. L. now understood that the convert may "know the things which are freely given to him of God." He felt in himself that he possessed a new life; and could no more doubt it than he could his own physical being. As he knew that he had five senses-that he had hands, feet, memory, and imagination—in a word, as he knew with the utmost certainty that he was a living man and not a dead carcass, even so, by spiritual consciousness, or by what the apostle calls the "Spirit bearing witness," he knew that his soul was raised up from its death in trespasses and in sins, to a new and glorious life.

Of one other thing Mr. L. was convinced, namely, that many make a profession of religion who know nothing of its power. Such are they who taught by the erring, look not for certainty in experience, and of course rest in uncertainty. Such are they who take the fifty-first psalm to be expressive of Christian experience, and of course mistake conviction of sin for a state of justification. Such persons should consider that there are peace and joy in religion; and that to mourn over sin is not the only habit of a truly regenerated heart.

Mr. L. had often heard the pious speak extravagantly, as he supposed, of the superior comforts of religion. He had felt a strong prejudice against such language as this, “I have enjoyed more happiness in one day since I was converted, than in my whole life before." This he thought impossible; he supposed that the speaker was merely zealous for his party, and anxious to vindicate the wisdom of his own conduct, and therefore set himself to exaggerate the good which he had chosen. Now he found to his surprise and delight, that such language was so far from all extravagance, that it fell quite below the truth, and that in reference to all such

For two days after his conversion, his mind was so occupied with present joys, that he had never looked forward and considered the prospect of future glory. He was passing from the house into the yard, when it occurred to him that his overflowing peace and rapture were not all the good religion proffered him-that it had not only the promise of the life that now is, but of that also which is to come. This was, at the moment, a clear addition to his gains. He burst out in halleluiahs at the sudden recollection that, in addition to the heaven now within him, and which seemed more than he well knew what to do with, there was another more glorious and eternal heaven beyond him. We mention this circumstance for this among other reasons-it shows that religious joy is not constituted of mere hope. It has present as well as future beatitudes.

Lastly. Mr. L. was convinced that to know any thing satisfactorily of religion we must experience it. To speculate upon it is like laboring to ascertain the flavor of fruit without tasting it. If all the infidels in the world would consider the doctrines of religion, especially that of the new birth, as the diagram, and experience as the demonstration, they might soon "know of the doctrine, whether it be of heaven or of men.' They are, therefore, inexcusable. Infidelity is willful, because a sure test is proposed which the skeptic will not employ to satisfy himself of the falseness or the reality of religion. If an apple were presented him with the assertion that it is sweet, how should he determine whether it is so or not? By tasting it. Let him treat religion thus.

A. and B. are chemists. A. meets B. and informs him that he has experimented thus and thus, with such and such results. B. is incredulous. A. says to him, "Do not contradict me. I ask you to take nothing upon trust. Go to your laboratory, and test the matter according to the usages and rules of our science. But do not alledge theory against experiment."

So Christians may challenge their adversaries. Thus we do appeal to them. We do not claim that our testimony shall be conclusive in settling these disputed points. We only ask that it be regarded so far as to lead them to seek the higher and indisputable evidence. The enunciation is from millions of witnesses, that there is in religion a new birth-a new life. Let them "seek, and they shall know whether the testimony be true." If we refuse to seek, in the great day of trial we must "be without excuse."

260

Original.

THE MORALIST.

BY THE EDITOR.

THE MORALIST.

My friend P. is not only a lover of truth, and remarkable for caution in all his statements, but his manner is so grave and sincere, that it affects the heart to hear from his lips a narrative like the following, which he just now gave to me, and which I write down as a warning to all whom it may concern. I cannot be sure to recollect his very words, but I will adhere to the facts. "In 18-, when I traveled circuit, I was invited to visit Mr. M., who was confined to his room with a disease which he and his friends expected would terminate his life. I called as invited. He was not far from sixty years of age. He had never professed religion, but was remarkable for the uprightness of his conduct, having always sustained an irreproachable character, and was, moreover, proverbially charitable, traveling far beyond the boundaries of justice to do the poor and needy good. But somehow Satan devised to|| make the very ornaments of his character, as a citizen, a great hindrance to him in regard to religion.

"When I had exchanged with him the usual salutations, he stated that he had called on me for religious instruction—that, assured of the approach of death, and of the necessity of a preparation, he desired to learn what he must do to make ready for so great a change. "I endeavored to unfold to him the truths of the Gospel, explaining, as well as I was able, its doctrines of human sinfulness, of the atonement, of the saving offices of Christ, and of the Holy Spirit's agency in preparing us for heaven. In the midst of my conversation he now and then referred to the great regularity of his life, and to his equity and charity toward his fellow men. This he did in a manner so self-complacent that I saw danger lurking in it. His wife, too, was not unapprehensive, and said to him, 'Yes, but you know we are all sinners, and need a Savior to which he assented; but evidently without any feeling ɛense of his guilt and depravity.

the sinner's Friend. But, alas! I was soon undeceived. Again, close as he was upon the grave, he began to speak of his rectitude of life, in a manner which plainly indicated great ignorance of his own heart. In this conversation he informed me that he had more than once felt deep concern for his soul-that on one occasion he had approached the altar for prayer, and was convinced of his sinful and lost state; but that reflecting on the misconduct of professed Christians, and comparing his life with theirs, had induced him to give up the pursuit of religion and trust to his morality. Thus he had lived up to the present hour. I asked him if he now felt that he was safe? He answered in a mournful manner, 'I don't know-I do hope I shall be saved.' At this stage of our interview he felt his strength rapidly failing, and requested me to call his family. This I did. He proceeded to address a few words of advice to them, and bid each farewell. The sum of his counsel was, to be 'sober, diligent, honest, and charitable.' He spake not a word of religion, nor of Jesus. After finishing his farewell messages to his wife and children, he unexpectedly called me near him again, and said he wished to relate one circumstance which had occured sometime ago, and had rested with considerable weight on his mind. I sat down and listened, as with faint accents he spoke thus: 'I once dreamed that I was lying on this bed, and in this room. Suddenly a light blazed up at the stove; and turning my eye in that direction, I saw a person sitting by the fire, with his face concealed. While I was wondering who it could be, he turned and smiled upon me. I knew immediately that he was the Savior of the world, and was exceedingly rejoiced that he looked upon me with so much kindness. At last he reached his hands toward me, and beckoned me to him. I offered to rise and go. But as soon as I made the effort I found my self oppressed with a heavy burden of old rags, heaped upon my bosom. I began to throw off the rags as fast as I could; and when I supposed I was clear, I made another effort to rise. But I was still unable, being yet burdened with the rags. I again threw them off as fast as I could, until another effort enabled me to get partly up. I continued to throw off the rags and repeat my efforts; but I never could get fairly on my

"I found that his exact morality had long been his boast that he had been in the habit of watching closely the deportment of professors, and had often spoken || feet, the burden was still so great. Once I seemed to of their failings as a reproach to religion, comparing his own exemplary rectitude with what he deemed to be their glaring delinquencies.

"A second interview resulted like the first. At one time Mr. M. would confess himself a sinner and in great need of a Savior; then, again, he would reach after his good works, and covertly congratulate himself that he was so much more upright than his neighbors.

"After an absence of some days, I saw him again. He was now almost gone. He said that he could live but a little while, and requested me to stay by him till he expired. I consented. In the evening his family retired, and I endeavored once more to point him to Jesus. At first I began to hope that he had relinquished his self-righteousness, and was about to fly to

be almost up'-here the dying man paused-gently threw back his head on his pillow-caught for breathadded in dying cadences, which my ear just caught, I don't-know-whether I got to my-Savior-or not!' and with the last whispered word his breath fled for ever."

Surely this is not the best way to die. There is no "light in the valley" to them who pass through it thus. How unlike the dying triumphs of Paul-and we may add, without the least impropriety, of Wesley, Fletcher, and M'Kendree-and, to come nearer home, of Christie, and several others of our own well known brethren! "Mother," said a young female Christian, on the near approach of death, "Mother, you have often told me that religion is good in life, and would be

THE SPIRIT'S CHOICE.

still better in death. Now I prove your language true. I feel this blessed religion to be good-good in death." Taking up the Wesleyan Magazine, which reports, from month to month, the triumphs of religion over death amongst our transatlantic brethren, our eye lighted on the following, which we subjoin as a case in striking contrast with that of Mr. M. It relates to the death of Mrs. Mary, wife of James Wood, Esq., of Grove House, near Manchester, who, for almost fifty years, was an exemplary member of the Methodist Church. Rev. Mr. Taylor says of her: "My last interview with her exceeded in interest any previous one. It was on Monday before her decease. She felt that death was near, and exerted herself to deliver her dying and affectionate advice and entreaty to every member of her family. She desired, as a last act, to commemorate with us all the Savior's death. Her heart was in the service. I had never known her understanding more clear, nor had witnessed her confidence so strong. She said, 'My faith is firm. I am going to my Lord! I shall see him soon-he will receive me. All is well!""

It is added, "Sometime before she died, one of the family said, 'Is the light too strong?' (referring to the windows,) to which she replied, 'O, no. It is all light in the valley! Beautiful! beautiful! No night in the temple! Happy! happy! happy! Her strong confidence in the efficacy of the Divine atonement was most remarkable and cheering. The burden of her prayer was, that her afflictions might be sanctified to her family. Pray that it may be sanctified,' she repeated over and over again. Mr. Wood said, 'We are all praying that it may be sanctified;' she said, 'To all, and to me.' She added, 'I cannot speak much to you. I wish I could; but I am too near heaven to talk!""

"Mr. Wood said, 'The Lord Jesus will not long delay his coming. He will come quickly'-to which she answered, 'Amen. Good bye!' which were her last words."

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IMPROVE THE MINUTES. FEW parents realize how much their children may be taught at home, by devoting a few minutes to their instruction every day. Let a parent make the experiment with his son of ten years old, for a single week, and only during the hours which are not spent in school. Let him make a companion of his child-converse with him familiarly-put to him questions-answer inquiries-communicate facts, the result of his reading or observation-awaken his curiosity-explain difficulties-the meaning of things and the reason of things-and all this in an easy, playful manner, without seeming to impose a task-and he will himself be astonished at the progress which will be made.

From the Guide.

THE SPIRIT'S CHOICE.

261

"For it seems to me the soul is always saying, Let me go back to my God."-Student-Guide, Vol. IV, No. 40.

THUS said my spirit; but I turned
And bade it follow me;
And drag the chain it spurned,

In longings to be free.
Come gather flowers, I said,

While summer sheds her bloom; Weave garlands for thy head,

And claim from earth a boon. "Earth has no gift for me,

The weary spirit cried""Tis only to be free,

That I so long have sighed. "Think you that I would shame

My brow with earthly flowers, When by my birth I claim

A share in heaven's own bowers? "Think you that I will stay

And furl my restless wing, To watch life's waning day,

And 'bide what night will bring? "No, no! let me return

To God from whom I came I'm weary now-I spurn

The meed of earthly gain. "With lothing and disgust, I turn from earth away; Let dust return to dust, And mingle clay with clay. "For me, I justly claim

A home among the free; My God, from thee I came, And would return to thee."

Go, spirit, go! I said:

Quicker than thought, she flew
Upward, and onward sped,
The vaulted ether through.
The Savior was her guide,
He beckoned her to rest;
And nestling to his side,

She hung upon his breast.
And there she closer clings,

As grows the storm more loud; Secure from fear, she sings, "My life is hid with God."

TREES, and flowers, and streams Are social and benevolent; and he Who oft communeth in their language pure, Shall find, like him who Eden's garden dressed, His Maker there, to teach his listening heart.

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Original.

CHARACTER OF DANIEL.

CHARACTER OF DANIEL.*

BY G. WATERMAN, JR.

We now come to that part of our subject in which the character of Daniel is seen in his relations to society. The materials for this portion-as afforded by the Scripture narrative-are not so ample as we could wish. Yet they are sufficient to determine two or three general traits.

interprets the fear-inspiring dream, and then makes use of the opportunity thus afforded to faithfully warn the King of his guilt and danger, and advise him to immediate repentance and reformation. Even when a heavenly messenger informs him that he was greatly beloved-the only effect which the annunciation seems to have produced was to increase his humility.

Another trait of his character is seen in the fact that prosperity did not lead him to forget his friends. No sooner had his interpretation of the King's dream caused his elevation than we find him seeking the prosperity of his companions. "Then Daniel requested of the King, and he set Shadrach, Meshech and Abednego over the affairs of the province of Babylon." The same disposition is seen, when, near the close of the captivity, he prays for his people, and the city of Jerusalem. The patriotic feelings of a pious Jew were resolvable into two distinct elements-the love of country and kindred, or such feelings as are denominated patriotism at the present day, and a love of the relig ious institutions of the country, and worship of the true God. Both of these elements of feeling are clear

The first of these which we shall notice was his modesty. Elevation of rank usually produces haughtiness, and an overbearing disposition. And the higher the station, the more is this observable. Yet in the history of Daniel we look in vain for an exhibition of any thing of this kind. On the contrary, when brought before the King, Nebuchadnezzar, to make known his dream and the interpretation, he displays the very opposite trait of character. On that occasion he might have claimed all the wisdom of the discovery, or at least have omitted to state by what means he obtained this knowledge. He was not compelled to tell the whole truth.ly discernable in the moving prayer of Daniel, as reIn fact, he does omit some things, which, however, were comparatively unessential. The King had elevated him to high rank and dignity, because he found him "ten times wiser than all the magicians and astrologers" in his empire. How auspicious the opportunity thus afforded of manifesting to the King the propriety of his selection, and even of preparing the way for immediate and still higher promotion. But what is his own declaration: "As for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the King, that thou mightest know the thoughts of thy heart?" How directly opposite does he act to what a worldly, ambitious, aspiring disposition would dictate! The modesty of his character forbade his taking any thing to himself, and his strict integrity forbade alike his concealing any part of the essential truth. Another trait of character which he displayed, was his want of susceptibility to flattery. This arose from that humility of spirit, and thorough self-knowledge which, as a Christian, he possessed. An interesting illustration of this is found when he appeared before Nebuchadnezzar a second time as the revealer of secrets. The King's address to him on this occasion would have been sufficient to awaken the smothered fires of self-esteem, had such a thing been possible. "O, Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and that no secret troubleth thee, tell me the visions of the dream that I have seen, and the interpretation thereof." This 'eulogy, coming from an equal, or even an inferior, would, in most persons, have awakened emotions of self-gratulation. How much more, then, coming from such a source as it did! But was Daniel flattered by this allusion to his wisdom? Far from it. He

*Concluded from page 202.

corded in the 9th chapter. The former of these only belongs to this part of our subject. In order to perceive clearly its force, we must remember the situation of the Jews in Babylon. It was the rich who were carried away captive. The poor were left in the land to cultivate the fields and take care of the vineyards. Those who were carried away were told to build houses and plant vineyards—to enjoy all the blessings attendant upon their new location, and to seek the peace and prosperity of those among whom they dwelt. From the accounts given by Ezra and Nehemiah of the state of the Jews at the return, we should infer that they had prospered much during their captivity. Many had become wealthy; and having attained to seats of hon or among the conquerors, absolutely declined returning at the expiration of the 70 years. All these things indicate that the situation of the Jews was not very unpleasant. Many in Daniel's circumstances would have ceased entirely to care for their fellow country. men. He had attained to honor and distinction himself, and they might do the best they could; and a halfhearted wish for their prosperity would have been sufficient to dismiss the subject. But not so with him. Although they enjoyed comparative ease in the land of their captivity, yet it was not like home. HOME and native land had yet charms for the Hebrew noble, which rank and influence in a foreign land could not destroy, and which nothing but a sense of duty could prevent his enjoying. But others, not similarly circumstanced, could enjoy them; and to secure such enjoyment to them was his great desire. For this he prayed. To accomplish this great end he exerted his influence with Cyrus, and the happiness of a restored people testified to his success.

But it is to the character of Daniel, as a Christian, that the pious mind more particularly delights to turn. For it was his religious character that molded all the

CHARACTER OF DANIEL.

263

Such were some of the prominent traits of Daniel's piety, as they come down to us on the page of the sacred biographer. But it is to the testimony of God himself that we must look for a full approval. He does not hesitate to call him "greatly beloved." No less than three separate and distinct times is this appellation used. And at the conclusion of the whole he receives the joyful assurance that he "shall rest and stand in his lot at the end of the days." And in subsequent ages we find his name classed with Moses and Elijah, as being the most holy men who have ever existed on earth, and the most successful in pleading with God.

rest. And here we find a theme too great for a pen so || fasted and prayed three full weeks for the fulfillment of feeble. To portray his character for piety whom God his desires. Nor were his prayers unheard. placed as second to none who have ever existed on earth may well become the powers of an angel, but is too vast a theme for mere human research. A few things, however, we may know and record; for they have been declared to us by the voice of Omniscience. Daniel's piety shone forth conspicuously, even in his youth. Almost the first mention of him brings before our minds that conscientious character which was ever so deeply marked. As a Jew he felt constrained to obey the ceremonial law of his religion, even in a foreign land, and while a captive. His food being supplied from the royal table, he would frequently be tempted to eat that which his sense of duty forbade. Such is a faint outline of the character of this illusTo avoid such temptation, he resolved to relinquish all trious man-a character which has but few if any the dainties of the regal board, and asked only for pulse. equals and no superiors in the world's history. His Here was a conscientious denial of self in things allow-character was most emphatically unique. Of all those able lest they might tempt him to violate the law of his whose lives have been the theme of the sacred penman God. we find some things recorded which cast a shade upon their otherwise illustrious names. Abraham was guilty of intentional deception. Moses, on one occasion at least, was rash, "and spake unadvisedly with his lips." Job, worn down by constant affliction, at last opened his mouth and cursed his day. David and Solomon were guilty of gross sins. And we might go on with the enumeration until every name nearly was recorded whose history is contained in the Bible. But in the history of Daniel we find an exception. It is believed not one word of disapproval is found concerning his conduct in any respect; nor is any thing attributed to him, either in intention or action, inconsistent with perfect rectitude. We would not, however, infer from this that Daniel's character was a perfect one, in the strict sense of the word; for he himself confesses his sins and transgressions. But we would infer that no great action of his life was performed without reference to the will of God; and, consequently, since the law of God was the constant rule of his life, that in all things, whether great or small, he acted consistently with the known requirements of that law, and with his professions of obedience and attachment thereto. Such, it is believed, can be said of no other whose history is furnished in the Scriptures-at least to the same extent-except the Lord Jesus Christ.

Throughout his history we find him exercising the most implicit confidence in God. When Arioch was commanded to destroy all the wise men of Babylon, Daniel hesitated not to commit himself before the King, simply asking time, and promising a full revelation. He knew that such knowledge could only come from God, and he felt perfectly confident that it would be revealed. In two other similar instances does he repose the same implicit confidence in the promise of Jehovah. His fearlessness in the service of God was as illustrious as his confidence. When threatened with being thrown to the lions if he did not desist from his private religious duties, he was by no means intimidated. Many would have reasoned thus:-Why should I expose my life now? I can be just as religious as ever. I can pray just as much and just as often, and what difference will it make whether my windows be raised or closed? God can hear just as well. Besides, I am here in possession of wealth and influence, both with the King and over all the princes in the empire. I am the only worshiper of Jehovah here. Should I be cut off-as I most assuredly will, if I persist-I shall lose all the opportunities which I now enjoy of doing good; and all for what? for an obstinate adherence to my own way! Daniel did not reason in this way. He caused his light to shine before men. He feared not death;

but he feared to offend his God.

The life of Daniel illustrates two or three principles which are of vital importance.

Another trait of his piety was his humility before The first of these is, that religion is not inconsistent God. No one can read the 9th chapter of this book, with a full discharge of the duties of public life; but, which contains his supplication in behalf of his people, on the other hand, is the best preparation for those duwithout being struck with the deep humility which ties. This principle the world seems to have lost sight pervades every sentence. To this may be added the of almost entirely. To such an extent is this true that fact that he constantly identified himself with the inter- public life and vice appear almost dissociable. A few ests of God. As a Jew he mourned over the captivity bright exceptions there are; and it is a pleasure to reof his countrymen. But that which awakened the cord their existence. But the mass will be found to keenest emotions of grief, was the neglect of the wor-conform to the general fact just stated. Yet the oppoship of Jehovah. For the restoration of his country-site of this was fully illustrated in the life of the Chalmen he longed; but the great reason was, that the wor-dean statesman. It was religion that gave him firmship of the sanctuary and the institutions of religion ness and stability of character-it was religion that cast might be reinstated. So deep were his feelings that he such a halo of glory around his name as time can

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