Earlier text: Bishop Clark's Sermon on our Impending National DangersThoughts on the Revelation.
CHAPTER XIV. (CONCLUDED.)
VERSES 13-16. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth; Yea, saith the Spirit, that they may rest from their labors; and their works do follow them. And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle and reap, for the time is come for thee to reap; for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle on the earth, and the earth was reaped. Events grow solemn as we near the end. It is this fact which gives to the third angel's message, now going forth, its unusual degree of solemnity and importance. It is the last scene to transpire, the last warning to go forth, prior to the coming of the Son of man. We are fast passing over a line of prophecy which culminates in the revelation of the Lord Jesus from heaven in flaming fire, to take vengeance on his foes, and to reward his saints. Not only so, but we have come so near its accomplishment, that the very next link in the chain is this crowning and momentous event. And time never rolls back. As the river does not flinch and fly as it approaches the precipice, but bears all floating bodies over with resistless power, and as the seasons never reverse their course, but summer follows in the path of the budding fig-tree, and winter treads close upon the falling leaf, so we are borne onward and onward, whether we will or not, whether prepared or not, to the unavoidable and irreversible crisis. Ah! how little dream the proud professor or the careless worldling, of the doom that is impending. And how hard for even those who know and profess the truth to realize it as it is! John is commanded by a voice from Heaven to write, Blessed are the dead which die in the Lord from henceforth; and the response of the Spirit is, "Yea, that they may rest from their labors, and their works do follow them." From henceforth must signify from some particular point of time. What point? Evidently from the commencement of the message in connection with which this is spoken. But why are they blessed? There must be some special reason for this. We see at once that they escape the time of fearful peril, which the saints are to encounter, near the close of their pilgrimage; and while they are blessed in this respect, in common with all the righteous dead, they have an advantage over them in being doubtless that company spoken of in Dan. xii, 1, who are raised to everlasting life at the standing up of Michael. Thus escaping the perils through which the rest of the 144,000 pass, they rise and share with them in their final triumph here, and occupy with them their pre-eminent place in the kingdom. In this way we understand their works follow them: They are held in remembrance to be rewarded at the judgment. Verses 17-20. And another angel came out of the temple which is in heaven, he also having a sharp sickle. And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great wine-press of the wrath of God. And the wine-press was trodden without the city, and blood came out of the wine-press, even unto the horses' bridles, by the space of a thousand and six hundred furlongs. It will be noticed that in this line of prophecy three angels precede the Son of man on the white cloud, and three are introduced after that symbol. There is here a little variation from strict chronological order; for we understand that the events accomplished by the three last angels, take place, not subsequently to the coming of the Son of man, as they are introduced in the prophecy, but right in connection with that event. We understand that six literal angels are engaged in the scenes here described. The first three have charge of the three special messages, or are said to symbolize a body of religious teachers. The three last cannot symbolize such movements; since of these we have one angel praying to another to thrust in his sickle; which if taken symbolically would present the incongruous scene of one body of saints praying to another to execute vengeance on the wicked. The gathering of both righteous and wicked is here represented: the righteous under the usual figure of wheat harvested for the garner of heaven, see Matt. iii, 12; xiii, 38-43; and the wicked under the no less usual figure of the ripe and bloated clusters of the vine of the earth, cast into the wine-press of vengeance. The angel which cries for vengeance on the wicked, comes forth from the altar: showing that the ministrations of mercy are now at an end. He has power over fire: signifying probably some special judgment committed to his hands. The wine-press is trodden without [or outside of] the city. What city? There is nothing in this scripture to inform us; but when we look at other prophecies describing the same scene, we at once learn what city is referred to. The reader is requested to look carefully at Joel iii, 1, 2, 9-16; Rev. xvi, 14; xix, 16, &c. From these scriptures we learn, 1. That there is to be a gathering of all nations to one place: not of course every individual of the nation, but at least a large portion of all nations. 2. That the place of gathering is to be Jerusalem. 3. That there the Lord comes down to tread the wine-press in his fury, and give the wicked to the slaughter. It was without the city where Jesus suffered. Heb. xiii, 12. It is appropriate that that spot should be the scene of his triumph. And this is doubtless the time when "they also which pierced him," having, if we may so express it, a retributive resurrection for this very occasion, shall behold him in his kingly glory, and wail because of him. Chap. i, 7. Verses 1-8. And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass, mingled with fire; and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy; for all nations shall come and worship before thee; for thy judgments are made manifest. And after that I looked, and behold the temple of the tabernacle of the testimony in heaven was opened. And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth forever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. The xvith chapter, entire, is but an introduction to the most terrific judgments of the Almighty, that ever have been, or are to be, visited upon this earth in its present state, namely, the seven last plagues. The most that we here behold is a solemn preparation for the outpouring of these unmixed vials. Verse 6 shows that they are poured out subsequently to the last ministrations in the sanctuary; for the temple was opened before they go forth. They are given in charge to seven angels, and these angels are clothed in linen pure and white, a fit emblem of the purity of God's righteousness and justice in the infliction of these judgments. They receive these vials from one of the four beasts. These beasts were decided (see thoughts on chap. iv,) to be a class of Christ's assistants in his sanctuary work. How appropriate, then, that these should be the ones to deliver to the ministers of vengeance, vials to be poured upon those who have slighted Christ's mercy, abused his long suffering, heaped contumely upon his name, and crucified him afresh in the treatment of his followers! While the seven angels are performing their fearful mission, the temple is filled with the glory of God, and no man can enter therein. This shows that the work of mercy is closed, and there is no ministration in the sanctuary during the infliction of the plagues; hence they are manifestations of the wrath of God, without any mixture of mercy. But in this scene the people of God are not forgotten. The prophet is permitted to anticipate a little, and behold them as victors upon the sea of glass as it were mingled with fire, or sparkling and refulgent with the glory of God, singing the song of Moses and the Lamb. Thus like the bright sun bursting through the midnight cloud, some scene is presented, or some promise given to the humble followers of the Lamb, in every hour of temptation, as if to assure and re-assure them of God's love and care for them, and of the certainty of their final reward. Verily the words of the prophet are among the true sayings of God: "Say ye to the righteous that it shall be well with him," but, "woe unto the wicked! it shall be ill with him." Isa. iii, 10, 11. Unnecessary Fears.
By A. S. Hutchins
“FEAR not, little flock; for it is your Father’s good pleasure to give you the kiugdom.” Luke xii, 32. It is not the object of this text to lessen our filial or reverential fear toward God; for we learn that “the fear of the Lord is the beginning of wisdom,” that “the fear of the Lord is clean, enduring forever,” and that to fear God, and keep his commandments, “is the whole duty of man.” Eccl. xii, 13. Nor does it countenance a spirit of stupidity or lukewarmness; neither is it an unconditional guarantee of the kingdom of God to any one. The plan of salvation secures to no one the precious boon of immortality and eternal life, short of strict obedience to the revealed will of its wise and benevolent Author. Says Jesus, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven;205 but he that doeth the will of my Father which is in heaven.” Matt. vii, 21. And unto the Jews he said, “Ye will not come unto me, that ye might have life.” To all those who through patient continuance in well-doing, seek for glory, and honor, and immortality, eternal life looms up gloriously, beckoning us away from a world of sickness and sorrow, pain and death, to a land of uninterrupted felicity and everlasting rest. In view of dangers that beset our pathway as we bend our footsteps to those blissful regions, there is occasion for fear. An artful and ever-busy enemy is continually upon our track. His wiles we should fear. The deceitfulness of sin and of our own hearts we should also fear. Well may we also fear lest we fall through unbelief as did the children of Israel in the wilderness. Their disobedience and fall are set forth as ensamples for our admonition, that we fall not after the same example of unbelief. “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.” “Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it.” To the devout Christian the exhortation of the apostle may ever come home, “Be not high-minded, but fear.” Indeed, as we dwell upon our own imperfections and unworthiness, we should be overwhelmed and sink in keen despair amidst ten thousand tormenting fears, were we not assured that “if any man sin, we have an Advocate with the Father, Jesus Christ the righteous.” Yes, we have an Advocate strong and mighty to save, who is touched with the feeling of our infirmities, who is able to succor them that are tempted. Here, then, is no occasion for the little flock to fear. Jesus is our Redeemer, our Saviour, our King, our Life, our All. Praise be to his holy and lovely name! “Let us therefore come boldly to a throne of grace, that we may obtain mercy, and find grace to help in time of need.” The coming of our dear Saviour draws nigh. Not long will he delay. Now he sits as a refiner and purifier of silver. The solemn, sacred truths of the three messages of Rev. xiv, 6–12, are trying, testing, purifying and preparing the remnant church for translation. We need not fear, dear brethren and sisters, this work will be accomplished. The church will be brought into the unity of the faith. Those who keep the commandments of God and the faith of Jesus, will be in a state of readiness to meet the King in his beauty when he appeareth. The appropriate and joyful language of their hearts will then be, “Lo, this is our God; we have waited for him, and he will save us.” Dear reader, is this blessed hope yours to-day? If so, “fear not; for it is your Father’s good pleasure to give you the kingdom.” As certainly as the first and second messages have sounded, so certainly the work of the especial preparation for the Lord’s coming has begun, and it will not be left unfinished. The present work, with many things we have since had to learn, were wisely hidden from our view in 1844. But who that had a living experience in that work, can for a moment doubt but that the hand of the Lord was then and there leading out his people in joyful expectation of his immediate coming? But as we have already intimated, the whole truth was not learned under the proclamation of the messages of the first and second angels. A development of truths appropriate to the time in which we live, and surrounding circumstances, is as necessary now as ever; otherwise the path of the just would not be as the shining light, that shineth more and more unto the perfect day. As the faith of God’s people was strong and unshaken, that they should meet their divine Master at the termination of the 2300 days, the present preparatory work for that much-desired event of course was beyond their sight. And from that time many have manifested a determined unwillingness to learn any new truth. This seems to be the period of their discipleship in Bible knowledge. Here a firm and decided halt was made, as though they had come to the knowledge of the truth. The cleansing of the sanctuary, the commandments of God, and the faith of Jesus, are all overlooked. The third message is not acknowledged as present truth. Our hearts feel for these dear friends, and earnestly do we pray that they may yet see the beautiful connection and harmony there is in these messages. But have not we who have long since acknowledged and embraced these leading truths, been very slow to learn? Have we not been plagued with many unnecessary fears, with groundless apprehensions? It seems to me we have. As I have thought of the feelings of some on the subjects of church order, systematic benevolence, &c., I have been reminded of Moses’ rod when transformed into a serpent. In fright he fled from before it. But when in obedience to the voice of God he put forth his hand and took it up, it became the same harmless rod. Thus it has been, and will continue, in our experience. Every step the Master bids us take is one of the most positive safety. Blind prejudice and fearful apprehensions see a thousand serpents, but willing obedience transforms them into innocent rods. The subject of drafted Sabbath-keepers in the present war, has brought its fears, if we do not add its dread, terror, and fright. But I hope the minds of all have been relieved by the candid articles which have appeared in the Review. I can say that mine has in a great measure. I wait, watch and pray for clear light which I believe we shall have if we follow the advice of those who have written. Now I propose, dear brethren, as an antidote to so many unnecessary fears relative to this work, that we learn from past experience not to start with such nervous timidity at every new point, but exercise more faith in God and in his purpose to gather his people into the unity of the faith. Let our faith be fixed and settled that we are now living in the gathering message, and that the same mighty hand that brought his people through the Red Sea upon dry land, will soon accomplish his work for the remnant church. Let our fear be turned into the right channel. Let our fear be that which is the beginning and end of wisdom. Fear God, and keep his commandments. Let us have more confidence to believe that God will lead those whom he has placed at the head of the work. Let our united prayers go up to the throne of grace in their behalf, and for ourselves, that we may be led into all truth, and that the four angels may hold the four winds, that the third message may swell into the loud cry, and soon wind up in glory and everlasting triumph. “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.” “Thou on the Lord rely,
So safe shalt thou go on;
Fix on his work thy steadfast eye,
So shall thy work be done.
No profit must thou gain,
By self-consuming care;
To him commend thy cause, his ear
Attends the softest prayer.” Lovers of Pleasure.
By R. F. Cottrell
It is remarkable that, while the country is involved in a most destructive and terrible war, and mourning is in every neighborhood, and almost in every house, our pleasure-loving people find no time to pause in their revelry and mirth, but festivities, parties, balls, and all sorts of amusements, are the order of the day. How much, in this respect, does our own nation resemble France in the days of the triumph of infidelity! And yet ours is called a Christian nation. In Clarke's Lectures to Young Men, p. 127, we have the following concerning infidel France: "While the courts of justice, says Burke, were thrust out by Jacobin tribunals, and silent churches were only the funeral monuments of departed religion, there were in Paris no fewer than twenty-eight theatres, great and small, most of them kept open at the public expense, and all of them crowded every night. Among the gaunt forms of famine—amidst the yells of murder, the tears of affliction, and the cries of despair—amid these, the song, the dance, the mimic scene and buffoon laughter, went on as regularly as in the gay hours of festive peace."
Look on that picture, and then look on our own little capital in this enlightened, and, so-called, Christian, land. "Six theatres and two circuses are in full blast in Washington—the circus tents on Sunday are used for religious services."—Niag. Co. Intel., Nov. 12, 1862.
Washington is only a specimen. Every city and large village are infected with the same malady. And besides the theatres, circuses, and parties in private and public houses, troupes of professional fun-makers are traveling the country in every direction, receiving the countenance and support of the people. The watch-word seems to be, "On with the dance! let joy be unconfined." Are we approaching the conversion of the world and the temporal millennium which we have been hearing so much about?
R. F. COTTRELL. Blessedness of the Kingdom.
By B. F. Snook
“THEY shall not build and another inhabit; they shall not plant and another eat; for as the days of a tree, are the days of my people, and mine elect shall long enjoy the work of their hands.” Isa. lxv, 22. 1. This scripture is applied by the prophet to the kingdom: “For behold I create new heavens and a new earth; and the former shall not be remembered, nor come into mind.” Vs. 17. 2. In the kingdom of God, they shall not build and another inhabit. Every one there will enjoy the fruits of his own labor. Here man is without a home, and feeling wearied of moving from place to place, concludes to build one for himself. He begins the work. Anticipation is high. He hopes soon to have a home of his own, where he can rest with his dear family after the labor of the day is past; where he can enjoy the refreshing breezes of spring; where he can be sheltered from the beating rain and howling tempest; where he can be protected from the cold penetrating winds of a dreary winter. He thinks, How sweet and dear it would be to have a pleasant little home for myself and family. For this he toils and sweats. Finally the end is obtained. His home is completed, and he begins to feel that his happiness is achieved. But alas! he soon sickens and falls under the heavy stroke of death. His earthly joys are destroyed forever. He built, but another will inhabit. It will not be so in the time to which the prophet refers. 3. In that land of delight they shall not plant and another eat. Here, where all is disappointment, one plants, another eats. The farmer may plant his fruits and vineyards, hoping soon to enjoy the pleasure of eating and beholding them in their richness and beauty, but by disappointment he is deprived the much desired privilege, and the blessing falls to him that planted not. 4. For as the days of a tree, are the days of my people. There is a time coming when the days of God's people will be so, or equal to, the days of a particular tree. We feel desirous to know what tree is designated. On this phrase, Benson gives a very correct and important note. “The LXX translate this clause, ‘As the days of the tree of life, shall be the days of my people.’ ” Such is the reading of the Septuagint. This shows conclusively that, as the tree of life is not the tree of death, or decay, and as the days of God's people will be as the days of the tree of life, they will live forever in the state to which the prophet refers. Many erroneously apply this chapter to a supposed temporal millennium, from the assumed consideration that the phrase, “as the days of a tree,” refers to such trees as the oak and other large trees, which are several hundred years maturing, and then die. Such persons only show their misapprehension of the Scriptures. How blessed and rejoicing is the thought that there will be no death in the reign of Messiah. The days of his people will not be as the days of the great oak, or the tall cedar, here. No; for they die, and their days cease; but their days will be as the tree of life which liveth forever in the midst of the paradise of God. 5. And mine elect shall long enjoy the work of their hands. This is further proof that this part of the above chapter refers to the immortal state; for here we all realize that the Christian enjoys the work of his hands but a short time. Our days are few and full of trouble here. We are now where the prince and power of the air rules, and our time is occupied in battling his assaults to overthrow us. We are strangers and pilgrims, having no home nor continuing city, but we seek one which is to come. Here we bloom for a short season with youthful beauty, and bask in the passing pleasures of our earthly day, whose morn has long since dawned upon us. Soon our youthful beauty passes, and the pleasures of early morn are past and gone, and we are bowed with old age. Our cheeks are furrowed; our heads gray with age, and our limbs are filled with pains. We say we have been here long enough, and pray for the Nobleman to return and transport us to that fair and happier clime where, the curse removed, is no more, and where the great Abaddon is destroyed, where the wicked cannot come, and where the righteous will never grow old, or say, I am sick. There his people will long enjoy the work of their hands, and he will satisfy them with long life, and show them his salvation. There the mild scepter of King Jesus will extend, and its peaceful power be felt from the rising to the setting sun; from the rivers to the ends of the earth. And to him every creature in the universe will then break forth in rapturous acclamation of, “Blessing, and honor, and glory, and power be unto him that sitteth upon the throne, and unto the Lamb forever and ever.” O it will be glorious to live in that delightful country. The society will be so good. Immortal saints of every age and every clime. The health of that country will be good. None shall ever say, I am sick, and hence there will be no death there. The grave-yards of land and ocean will have delivered up all of God's dear children, never to receive them any more. The government will be good, for Jesus will be the Supreme Ruler under the whole heaven. It will be a land of peace; for there the nations will learn war no more. May Jesus soon come, and bless his people with the delightful home which he has promised to give all his children. Dear brother, dear sister, let us strive to meet in that fair land of promise, and so have a home where God's people shall not build and another inhabit; but where their days shall be as the days of the tree of life, and where they shall long enjoy the work of their hands.
B. F. SNOOK. THE ruling passion of our nation is to be great. Greatness! this is the theme, from the early lessons of the infant class in the primary department, all the way along through academies, colleges, &c., &c., up to the Senate house at Washington. Greatness! no matter how attained, how held, whether by dint of mental toil, or native talent, or by purchase with gold, it must somehow be attained by the ambitious youth. Greatness! How can I manage to become great? I must be chief, second to none. Shall I take Cæsar, or Napoleon, or Washington, as my model? Consequently there are as many aspirants for office, almost, as there are men. Indeed, it is probable that most of our soldiers aspire to some office, and most of our officers aspire to be generals, most of our generals aspire to be presidents. This spirit manifests itself in the church; and many a good lay member looks forward to the time when he shall be a messenger, and not a second-rate one, either! How different the teachings of the Bible. Here, instead of greatness being inculcated, humility is taught. The church at Jerusalem was the greatest and most noted of the churches, yet notice the epistle of Paul to the Hebrews. How it teaches obedience and humility, and lowliness of mind! This desire for greatness prompts to acts of pride instead of humility, while the person thus agitated by ambition is wholly insensible of the motive at the root. Moses, the man of God, had wholly overcome this kind of ambition (if he ever had it) before God would entrust him with the important work allotted to him. Daniel had every earthly hope and joy crushed out of his heart before he entered upon the exalted sphere God intended for him, and his master was Melzar, a deputy of Ashpenax, prince of the eunuchs, in the court of haughty Nebuchadnezzar, until God exalted him. It is this rebellious kind of pride which has been nourished in the schools, a kind of liberty and independence run mad, which has sowed the seed of rebellion in our country, and it finds its counterpart in the church, in the mad opposition to organization, which has done such damage to the cause. O that all would heed the injunctions of Paul. Heb. xiii, 7, 17, 24. Please turn to these passages and read them. If there were those who had the rule over that church, how had they this rule. Was it not an organized church? But there are many who assent to all the testimonies. O yes, we believe in organization, systematic benevolence, &c., who are holding back on all these points. Either they believe and do not, or they are ignorant of what these testimonies inculcate. We will have our own way, is the language of the carnal heart. What does God require of me? is the language of the good man. And he will seek to find out his duty. Thus by humility and obedience Moses and Daniel find their spheres, while pride and self-will shipwrecked Dathan and Abiram. J. CLARKE. Report from Bro. Bates.
By Joseph Bates
BRO. WHITE: From Oct. 24 to Nov. 6, I labored in Portage, Porter Co., Northern Indiana. Eight out of the ten Sabbath-keepers reported in Review Vol. xx, No 16, I found still holding their regular Sabbath and prayer meetings, desiring to go forward in the message. The other two were still convinced, but lacked courage to take hold in the good work. I met with them the two Sabbaths that I tarried there. By invitation we commenced a series of meetings some four miles distant from our former place, on what is called The Twenty Mile Prairie. When the weather was dry and pleasant we had quite a full school-house from the scattered farm houses. Several families became much interested, but lived quite a distance from the place of meeting. We visited them and furnished them with books. None of them I believe had ever heard the message before. Two heads of families were convinced of the truth, but were held by family prejudice and wrong influences. Another one said he would keep the commandments of God. We hope that some will be benefited. We should have continued, but the rain and snow storms for the last two days broke up our meetings until renewed by a new appointment. The Christian's Life.
By Lydia Jane Shaw
Is prayer, sweet? Holy communion with God, makes this life one of peace, when the Christian can look up and claim the sweet promises of God as his, knowing that all our Father's promises are sure, even to him that is of a broken and contrite heart. Him that cometh to me I will in no wise cast out. Precious promise. The prayer of the upright is his delight; and thus the supplicating pilgrim is favored to realize the parental blessing. He beholds the smiling face of his Father with ineffable joy, and hears the kind utterance of his lips, I have loved thee with an everlasting love, and therefore in loving kindness have I drawn thee. Daily requisitions draw him to a throne of grace. He will repair thither to embrace his privileges and more and more to experience communion with his God—the means appointed by God for his people, under all necessities, embarrassments, and temptations. The path of obedience is evidently the path of pleasantness and peace. The exercise of prayer is truly desirable; and the Christian lives only when he breathes the true spirit of prayer. As did Hezekiah of old—he a solitary individual retires, there he bows before God, there humbles himself, there pleads, there points to the honor of God insulted, his power denied, points to Jerusalem, where his covenant people dwell, and asks, "Lord, wilt thou not spare thine own consecrated city, and thy people whom thou hast chosen?" His prayer is heard, and the doom of thousands is sealed. Here one messenger of the Lord is sufficient. Here we learn a lesson of confidence in God; learn that dependence upon him is far preferable to dependence on human wisdom or human strength; that his power, his will, his providence, his promises, are all for those that love and put their trust in him. If God be for us, who can be against us, said the Psalmist, "The Lord is my light, and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid?" And there lives not that disciple of Jesus, who may not, each and every day, hold far more intimate and blessed communion with the Redeemer, than the ancient believers did, or perhaps could. We have now a more full and ample revelation. They enjoyed light, which shone dimly through types, shadows and cloudy pillars; but we see the Sun of Righteousness, shining in full gospel splendor. They had the promises of good things; we the fulfillment. They the shadows; we the substance. Doubtless the ministration of the Spirit is more glorious, raising, expanding, warming, blessing, and filling the soul with such raptures, that we hardly know whether in the body or out of it. It is then207 we love, feel, act, speak in the Spirit. O for that soul-inspiring love that draws our thoughts and affections away from earth and earthly things, and places them upon heaven and divine things; for where the heart is, there will our treasure be also; and we can cry, Whom have I in heaven but thee; and there is none on the earth that I desire besides thee. Or filled with the sense of the goodness, wisdom, and mercy, of God, his long suffering and forbearance, we feel to say, "My soul forsakes her vain delight,
And bids this world farewell,
On things of sense why fix my sight?
Why on its pleasures dwell?" If there is any thing on earth that is dear to a Christian heart, it is sweet holy communion with God, where he can pour out his soul in penitential sorrow for his sins. When we can repose in Jesus' bosom, we find a pillow of rest, of substantial rest, on which the weary head reclines itself, and feels easy. Its achings and its throbbings cease. On the bosom of Jesus' love I rest my soul. My soul, which never found rest before, finds here a home. Who will say I have no right to place myself in his heart, to live in his affection, to cling to him and be loved by him, since Jesus freely offers it to me? If he loved me when a rebel and an alien from him, now that I have come to him a humble penitent, will he not love and give me a place among his chosen sons and daughters, and let me rest as in his embrace? Jesus' love! With what shall I compare it! What so solid, so enduring? The heavens and earth may pass away, but his love, it was, and is, and shall endure forever. When we realize that these light afflictions which are but for a moment shall work for us an exceeding and eternal weight of glory, we may hope if our life be one daily progress, if we are more humble, and obedient, more diligent and self-denying, more anxious about being what we ought to be in the sight of God, and less anxious about the things of the world that will soon avail us nothing—then we may hope that our religion is not vain; that it can stand against scorn and contempt without, and also against impatience and despondency within. When we are adorning the doctrines of God our Saviour with a well ordered life and Godly conversation, then will our walk be that of the just, and our pathway will be as a shining light, that shineth more and more unto the perfect day, when the Lord shall reveal himself as our everlasting light. O the blessed boon of prayer,
Casting on the Lord our care,
Knowing when all sources fail,
Faith in God will sure prevail. Sweet to bend before him low,
Breathing out our notes of wo,
Telling only him our grief,
Who alone can give relief. There the Spirit, heavenly power,
Meets us in that holy hour,
And we feel an unction sweet,
Bowing at the mercy seat. All unholy feelings die,
Earthly visions fade and fly,
There's a calm within the breast,
Foretaste of our final rest. Firmly may we anchor there,
And with holy boldness dare,
Claim the blessing that we seek,
With an humble heart and meek. Then let worldlings have their bliss,
Vain and fleeting as it is,
But O let me ever share,
This most precious boon of prayer.
LYDIA JANE SHAW.
Wethersfield, N. Y. We live as pilgrims and strangers below,
We're homeward bound;
Though often tempted, yet onward we go,
We're homeward bound.
Trials and crosses we cheerfully bear,
Toils and temptations expecting to share,
We hasten forward, content with the fare,
We're homeward bound. Earth, with its trifles, we all have resigned,
We're homeward bound;
Heaven with its glories we shortly shall find,
We're homeward bound.
Sinful amusements no longer are dear,
O, how delusive and vain they appear,
While to our home we are drawing so near,
We're homeward bound. We'll tell the world, as we journey along,
We're homeward bound;
Try to persuade them to enter our throng,
We're homeward bound.
Come, trembling sinner, forlorn and oppressed,
Join in our number, O come and be blessed,
Journey with us to the mansions of rest,
We're homeward bound. Soon we'll be singing, if faithful we prove,
We're home at last!
Sounding in triumph, in mansions above,
We're home at last.
Soon as our toils and temptations are o'er,
Up to our home with the blessed we shall soar,
O, how we'll shout as we enter the door,
We're home at last. REJOICE in the Lord alway: and again I say rejoice. Phil. iv, 4. It is a well known fact that the profession of religion is looked upon by the unbeliever as possessing little or no enjoyment, save what he may find in the pleasures of the world. If the command of Paul were obeyed this would not be the case. The professor is often found repining at his lot, or discouraged because he has met with some worldly loss. He ought not thus to live. A person's house may have been burned with fire, and can he rejoice? Yes. To be sure he may have to endure hardship and suffer on account of his loss; but he can rejoice in view of a "house not made with hands eternal in the heavens." 2 Cor. v, 2. Another may have lost a farm, but rather than to grieve for the loss he can rejoice that he may obtain an inheritance in the new earth, Matt. v, 5. There are some things in which the Christian should not rejoice. "Rejoice not when thine enemy falleth." Prov. xxiv, 17. Charity "rejoiceth not in iniquity, but rejoiceth in the truth." But Paul says "Rejoice in the Lord." There are many good things in which the saints may rejoice. "Be ye glad and rejoice forever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy." Isa. lxv, 18. Our Saviour said, "Blessed are ye, when men shall hate you, and when they shall separate you from their company, and cast out your name as evil, for the Son of man's sake," "rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven." Luke, vi, 12. "Rejoice, because your names are written in heaven." Luke x, 20. If professors would live so that the world would hate them for their well doing and then instead of reviling again would "rejoice" it would show to the unbeliever, that they were not living for the pleasures or friendship of the world, but that they had a hope which he knew nothing of and that they would rather obey the Lord than please man. Reader you have many causes for rejoicing. You can rejoice in the goodness of God. Do you enjoy health? It is through his goodness. Do you have food and raiment? He permits it. Have you kind friends? The Lord giveth them. After the apostles were beaten for preaching the gospel, and commanded that they should not speak in the name of Jesus, they were found "rejoicing that they were counted worthy to suffer shame for his name." Acts v, 41. You may say that you do not feel like rejoicing. If so, meditate upon God's law, and keep his statutes; for "The law of the Lord is perfect, converting the soul" and "The statutes of the Lord are right, rejoicing the heart." Ps. xix, 7, 8. If you have not obeyed the word of the Lord, make haste to do the same, and then you can go on your way rejoicing. Acts viii, 39. Then let us "rejoice in the Lord alway." We can be "sorrowful, yet always rejoicing." 2 Cor. vi, 10. We can keep the commands of God, and the faith of Jesus. We can watch for our coming king, and when he comes we can say "Lo this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him we will be glad and rejoice in his salvation." Isa. xxv, 9.