“THEN verily the first covenant had ordinances of divine service, and a worldly sanctuary.” Heb. ix, 1.
In view of the Scripture testimony on the question before us, we are led to wonder how a doubt could ever exist in any mind as to what constituted the Sanctuary of the first covenant, even though they may be uncertain in regard to that of the second. These doubts do nevertheless exist, and there is also a variety of opinion on the subject. We propose therefore, having ascertained what the Bible plainly introduces to us as the Sanctuary of the Lord, to trace its history, briefly, from the time of its erection by Moses till it was declared forever desolate by our Saviour, and till, finally, it fell a prey to the violence of the Roman soldiers. Our object in this is, that we may fortify our minds in the truth, by the weight of evidence left on record, and by following and contemplating through all its changes, that object which the Holy Ghost uniformly recognized as the holy Sanctuary, for the long period of fifteen hundred and twenty years.
The word of promise which God had left for the Children of Israel, by the mouth of his servant Joseph, that he would surely visit them, and bring them out of the land of Egypt, [Gen. 1, 24,] had been fulfilled, and they were freed from their Egyptian bondage. In the song of triumph which Moses sung upon that occasion, he said: The Lord is my strength and song, and he is become my salvation; he is my God, and I will prepare him an habitation. Ex. xv, 2. In this we receive the first intimation of that building which God would afterwards cause to be erected, that he might dwell among his people.
In verse 17 of the same chapter, is the first occurrence of the word Sanctuary which we find in the Bible; but as the declarations of that verse are prophetic, we will pass them by till we reach the period of their accomplishment.
Pursuing the sacred record we find in the twenty-fifth chapter of Exodus and onward, more definite information respecting the Sanctuary; namely the commission which God gave to Moses for its erection. In the third month after their departure from Egypt the children of Israel came to the wilderness of Sinai. There Moses was summoned up into the mount to an audience with his Maker. He remained there forty days and forty nights. During this time he was shown the pattern of the Sanctuary and all its sacred vessels, and received full instructions concerning them. He also received when God had “made an end of communing with him on Mt. Sinai, two tables of testimony, tables of stone, written with the finger of God.”
When Moses came down from the mount and saw the people given to idolatry, for they had corrupted themselves by making and worshiping a golden calf in his absence, he cast the tables out of his hand and brake them beneath the mount. On account of Israel’s sin in this thing, the Lord refused to go with them, and Moses took the tabernacle and pitched it without the camp, &c. Ex. xxxiii, 7. What tabernacle was this? for if events are here recorded in their chronological order, the Sanctuary of which Moses has just been instructed, and which was often called by this name afterwards, was not yet built. This must, then, probably refer to the tent of Moses where he sat to judge the people. Ex. xviii, 13. Dr. Clarke says: “Moses took the tabernacle, eth ha-ohel, the tent; not eth hammishkan, the tabernacle, the dwelling place of Jehovah, see chap. xxxv, 11, for this was not yet erected; but probably the tent of Moses which was before in the midst of the camp, and to which the congregation came for judgment, and where no doubt God frequently met his servant. This is now removed to a considerable distance from the camp (two thousand cubits according to the Talmudists) as God refuses to dwell any longer among this rebellious people. And as this was the place to which all the people came for justice and judgment, hence it was probably called the tabernacle, more properly the tent, of the congregation.”
Ex. xxxiv, contains an account of the renewing of the tables, the second sojourn of Moses of forty days and forty nights in the mount, and the shining of his face as he came down and made known to the children of Israel, “all that the Lord had spoken with him in mount Sinai.”
In chap. xxxv, commences the account of
THE BUILDING OF THE SANCTUARY.
Under this head we wish first to notice the zeal with which the children of Israel engaged in the work, and the readiness with which they sacrificed their treasures, and brought their free-will offerings for the service of the Lord. So abundant were their gifts that Moses was obliged to give commandment for them to desist; for “the stuff they had was sufficient for all the work to make it and too much.” Ex. xxxvi, 7. How far from this is it at present with the church of God! though we know of no reason why the spirit of sacrifice should depart from her midst any more than the gifts of the Holy Ghost; but like them, it seems in a great measure to have disappeared.
We need not enter into any particular description of the tabernacle as doubtless most of our readers are familiar with it as set forth in Ex. xxxvi-xxxix. Suffice it here to say that it was a structure of extraordinary magnificence formed of upright boards overlaid with gold, thirty cubits long, about ten in width and ten in height. At the east end, which was the entrance, there were five pillars of shittim wood, whose chapiters and fillets were overlaid with gold, having hooks of gold, standing on five sockets of brass. Over the tabernacle thus erected were thrown four different coverings. The first and inner curtain was composed of fine linen embroidered with figures of cherubim, in blue, purple and scarlet. This formed the magnificent ceiling. The second covering was made of goats’ hair; the third of rams’ skins dyed red; and the fourth and last, of badgers’ skins. The east end was enclosed with a richly embroidered curtain suspended from the pillars before mentioned.
The sacred tent was divided into two apartments by means of a vail suspended from four pillars of shittim wood overlaid with gold, set in sockets of silver. In what proportion the Sanctuary was thus divided, we are not informed, but it is supposed to be the same as was afterwards observed in the temple. 1 Kings vi.
In the first apartment, or holy place, were three things worthy of notice; the golden candlestick, the table of shew bread, and the altar of incense. In the second apartment or most holy place, were also three things to claim attention: the ark, the mercy seat, and the cherubim. It was above the ark, over the mercy-seat, between the cherubim, that God manifested his presence, and from whence he communicated with his people. Ex. xxv, 22. And so David prays, “Thou that dwellest between the cherubims, shine forth.” Ps. lxxx, 1.
It is to be observed that neither the holy nor most holy place had any window; hence in the first apartment there was need of the candlestick with its seven lamps; and in regard to the second where God dwelt, Solomon said: “The Lord said that he would dwell in the thick darkness.” 1 Kings viii, 12.
Before the door of the tabernacle were placed the brazen laver, and the altar of burnt offering, and around the whole was erected the court with its curtains of fine twined linen.
In the second year after Israel had departed from Egypt, in the first month on the first day of the month the tabernacle was reared up. And Moses spread abroad the tent over the tabernacle, and he put the testimony (the tables of ten commandments) into the ark, and the mercy-seat upon it, and brought it into the tabernacle, and set up the vail; he placed the table of shew-bread in the first apartment, and the golden candlestick, and lighted the lamps before the Lord; he put the golden altar of incense before the vail and burnt sweet incense thereon; and on the altar before the door of the tabernacle he offered the burnt offering and the meat-offering, as the Lord commanded. Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. Ex. xl.
We have now before us the Sanctuary as Moses erected it in the wilderness of Sinai 1490 years before Christ. With its ark of the covenant, its mercy-seat, and glorious Shekinah, it constituted the heart and center of Israel’s religious worship, under that typical system.
The children of Israel were at this time in the period of their wandering; and therefore the Sanctuary as first given to them was adapted to their condition: being so constructed that it could be easily taken down and borne with them in their journeys, and immediately erected wherever the Divine Presence, which accompanied them in a cloud by day and a pillar of fire by night, should direct them to pitch their camp. Num. ix, 15-23.
THERE’S music enough in these three words for the burden of a song. There’s hope wrapped up in them, an articulate beat of human heart.
By and by!
We heard it as long ago as we can remember, when we made brief but perilous journeys from chair to table, and from table to chair again.
We heard it the other day, when two parted that had been “loving in their lives,” one to California, and the other to her lonely home.
Everybody says it—some time or other. The little boy whispers it when he dreams of exchanging the little stubbed boots for those like a man.
The man murmurs it—when, in life’s middle watch, he sees his plans half finished and his hopes yet in the bud, waving in the cold, late spring.
The old man says it—when he thinks of putting off the mortal for the immortal, to-day for to-morrow.
The weary watch for the morning, and while away the dark with “by and by.”
Sometimes it sounds like a song; sometimes there is a sigh or a sob in it. What wouldn’t the world give to find it in almanacs—set down somewhere, no matter if in the dead of December—to know that it would surely come! But fairy-like as it is, flitting like a star-beam over the dewy shadows of years, nobody can spare it; and we look upon the many times these words have beguiled us, the memory of the silver “by and by” as like the sunrise of Ossian, pleasant but mournful to the soul.—Picayune.
But to no one is this expression sweeter than to the way-worn pilgrim. No one can use it more appropriately than he. To no other one does it contain so much music, or reveal so much glory. It is indeed full of hope to the worldly man as he looks forward and expects that by and by his condition in this life will be better than now. But the best condition here is subject to corroding cares, disturbed by perplexities, and overshadowed by fears. It is not so with the Christian. Aided by the gracious light of revelation, he extends his glance beyond the confines of this present state, into that glorious dispensation where God has pledged himself that all shall be perfect. He can there behold nothing to mar his perfect bliss; and more than all his eye cannot reach to the end of that state of blessedness, nor his mind comprehend its duration; and as he has the assurance from the lips of inspiration itself that by and by that haven of glory shall be attained, he feels a consolation in the words which others know not of.
The “by and by” of worldlings is at best uncertain. Their brightest visions may fade in a moment, their sweetest dreams vanish, and their clearest sky grow black with tempests; for death with his legions, is abroad in the world and may meet them at any step, and ten thousand ills, the hideous progeny of the curse, are thronging their very pathway. The hopes they expect to realize by and by are in the midst of perils, and they know not as they shall ever obtain them.
It is not so with the Christian. His prize, his inheritance, his rest, which he will by and by obtain are certain to the faithful. No ills of life, not even death itself can rob him of it; for he who has promised it is as high as the heavens from the earth above them all.
By and by we shall shout victory over all the evils to which we are subject here. We shall emerge from the cold vapors of this cold world which are so deadly to all spiritual125growth; we shall pass from the night into the clear light of day; we shall exchange the storms of earth for the clear sunshine of glory; we shall cease our toils and enter into rest; we shall pass from the state of our humility to that of our exaltation; from our mourning to our rejoicing; from the night of weeping to the morning of joy.
By and by the ravages which death has made among the righteous shall be repaired; the treasures which he has torn from us and laid in the tomb will be restored to us again, and severed hearts shall be re-united.
These are some of the scenes to be realized by the Christians by and by. There is hope and consolation in these words; for they carry us forward to that state which shall be as though sin had never existed, and the curse had never blighted the handiwork of God.
WITH a great many almost any reason is sufficient to excuse their neglect of the fourth commandment. It has been quite common to cite the above text to prove that love to God and our neighbor are the two commandments of this dispensation: but it is now so generally understood that “all the law” hangs on these two commandments, that few are found willing to attempt an evasion of this kind. But those who wish to avoid the force of truth never lack for excuses. A friend to whom I recently put the question, why he did not keep the Sabbath, replied with all apparent honesty and sincerity, that he did not consider it of so much importance as many other points on which he was actively engaged, such as anti-slavery and temperance. Here he could work for the amelioration of man, which he considered more important than the observance of the Sabbath.
This view may, to many, appear to be correct; but it is not. But if we even grant that it is correct, it is no reason at all for the non-observance of the Sabbath, unless it be also true that a few prominent duties are to be performed, and all minor ones left undone. But who will affirm this?
The true relative importance of the reforms of the day, and our relation as Christians to them are not generally understood. We hear temperance and anti-slavery lecturers, each on their favorite theme, picturing the world as a Paradise, and the time a millennium, when his particular reform shall be effected. Every thing else is lost sight of. This is fanaticism. If there were a “Maine Law” in every State and every land, and slavery entirely abolished, much, very much would yet remain to be done to restore this earth to its Eden state, and man to his primeval innocence. Their great mistake is this: instead of regarding temperance and opposition to oppression as Christian graces, they make them substitutes for Christianity. To such an extreme is this carried, that I once heard a church member say that he believed that the order of “Sons of Temperance” would entirely supersede the necessity of churches!
Every Christian must necessarily be temperate and opposed to oppression; but not every temperance and anti-slavery man is a Christian. Christianity includes both principles; but they are far from being the sum of Christianity. I have long doubted the propriety of Christians joining themselves to any party, or society, that aims at any reform short of true Christianity. The thorough anti-slavery man cannot sympathize with the colonization society; nor would the temperance advocate lend his influence to a society that allowed the moderate use of rum as a beverage. The inconsistency of such a course would be apparent at a glance! they have got their standards higher. Then why is it that those who profess to have the true standard of reform are so willing to engage in a work where that standard is entirely lost sight of. And they will often work with tenfold energy and zeal in a party where the object is infinitely below their estimate of true Christianity. Many a professor of religion speaks with more animation at a political meeting than at a prayer-meeting; and is more regular in his attendance at the appointments of the club or lodge, than at the appointments of the church.
In presenting the claims of God’s holy Sabbath, we do not propose to have men relax their efforts to do good to their fellows. “These ought ye to have done, and not to leave the other undone.” But we would fain correct the error into which so many have fallen in regard to their duty to their Maker. It is not a matter for wonder that erroneous views have obtained in the minds of the masses, while they trust so much in the multitude of their mighty men, [Hos. x, 13,] and the law of God is so lightly esteemed. Although the Declaration of Independence acknowledges that our blessings are bestowed by the Creator, the law of the Creator is set aside and treated with contempt, even by the rulers of the nation. In the very halls where a chaplain daily prays that the Almighty will look favorably upon them and bless their deliberations, where the moral sensibilities of the majority would be shocked at the example of “Infidel France;” at the capital of this most enlightened Christian nation, Senator Seward was sneered at by more than one for intimating that there was a “higher law” than that of the United States! And will not a just and jealous God visit upon such a nation as this?
The true standard of morality has been repudiated by the state and the church; the law of God is rejected by legislators and professed ministers of the gospel. The effect has been to destroy the difference between the righteous and the wicked. The scale of morality and Christianity has been brought so low that time-serving ministers and worldly-minded professors are really deluding the mass of non-professors with the vain idea that holiness is not essential in the formation of Christian character; and their conformity to the world is a stupendous stumbling-block to deter others from seeking pure and undefiled religion, which consists (in part) in keeping one’s self unspotted from the world. “If the foundations be destroyed, what can the righteous do?” If the only true standard of Christian morals be set aside, how shall we determine who are righteous and who are not? The standards of the world, including nominal christendom, are so many and so various that they cannot be depended upon. God has presented the true standard in his word, and by it we shall be judged in the great day. Eccl. xii, 13, 14.
Man is a free moral agent; by which we understand that he is on probation, free to develop his moral character according to his will or choice. As there is one Law-giver, [Jas. iv, 12,] and God is the Judge of all, [Heb. xii, 23,] his law is the only rule of judgment; and the vain effort, so often made, to establish another rule, or to justify self by another standard, is but trying to open a way of salvation which God has not opened, and inviting men to walk in a way which God has not approved—and is a sure indication that the heart is not reconciled to God, to his plan, and his word.
In saying that the reforms of the age are not more important than the observance of the Sabbath, I would not lessen the value of these reforms, but would endeavor to arrive at their true comparative value. And in so doing I shall not consult so-called reformers, but the faithful and true witness; the Lord Jesus. Our duty to God and man is summed up by him in these words: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it. Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.”
That there is a difference in the precepts of God’s law, as least and greatest, is clearly implied in Matt. v, 19; the question to be settled then is, Which are greatest, and which are least? As “all the law” hangs on two principles, if degrees of comparison shall be found to be admissible relative to these principles, then, of course, those precepts which hang on the greatest principle will be the greatest commandments in the law; but love to God is “the first and great commandment,” and love to our neighbor second to it. Hence, those commandments which manifest our love to God, must be “the first and great” precepts of the law; and those which manifest our love to man are secondary, or “least.” As the angels sung at the birth of Christ: (1.) “Glory to God in the highest, and (2.) on earth peace, good will toward men,” reason would indicate that if we owe duties to God and man, as God is supreme over all, and man is our equal, our duties to God would be first in importance.
As all things were created for his pleasure, and we are commanded to do all things to his glory, it cannot be pleasing in his sight to neglect our duties to him as our Creator and Supreme Governor, or make them second to any other object whatever. We would not disconnect these principles, for the second is “like unto” the first: love is the basis of both. But as the degree in which we are to love each is clearly taught, it is our duty to recognize it.
We should love our neighbor as ourselves; but we are no where commanded to love ourselves or our neighbor with all our heart, and mind, and strength. This degree of love God reserves to himself. In all things God is supreme, and man subordinate; and the most joyful obedience of the heart reconciled to God and his law, [see Rom. viii, 7; v, 1,] will be rendered to these precepts which hang on the principle of love to God, to wit: the first four of the Decalogue; “and no one can show that the principle of this first great commandment would not be violated by polluting the Lord’s holy Sabbath, as much as by profaning his holy name.”—Law of God, p. 44.
BIBLE CLASSES.
By Editor
In answer to some inquiries addressed to Bro. Cottrell on this subject from requests which have been sent to this Office we have received the following:
Bro. Smith:—I have received yours, in which you inquire in regard to the best mode of conducting a Bible Class. I have attended a Bible Class only a very few times, and have never thought much on the subject, and am not prepared to recommend any particular mode of conducting them.
But I think it is evident, that in order for any to be profited by a Bible Class, each member of the class should learn a few practical lessons beforehand; such as, to rule their own spirit, to bridle their own tongue, and not to be many masters. The object of a Bible Class, if I understand it, is mutual instruction, by each member giving his views, so that all may have the benefit of the thoughts of all the rest, to aid them in arriving at truth. All should consider themselves learners, and in giving their own views, should do so in the most calm and passionless manner possible. This is the way to inquire after truth. But if the members come together to urge each their own views in the spirit of debate, and thus declaim as opponents against each other; in my humble opinion, it would be much better to have no Bible Class at all.
Public debates between Christians are not the road to unity of faith; but a calm, dispassionate statement of our different views will tend to mutual instruction and edification. R. F. C.
Note.
By James White
Bro. Smith:—I am unable to send the third of my series of letters to Bro. Sperry at present, as the package of papers mailed to Hillsdale to me never reached the office, at least I have not received them. As the third No. was designed as a review of positions taken by a recent writer in the west on the nature of the kingdom, I shall be obliged to defer it till I get the papers referred to. J. H. W.
Encouragement to Press On
By Isabel G. Meacham
From Sister Meacham.
Bro. Smith :—I have been thinking for some time of writing and letting the brethren and sisters who read the Review know how I have been encouraged and comforted by reading communications from them. Such letters are like genial showers to the dry and parched earth,
“——pleasant as the morning dews
That fall on Zion's hill.”
At times we feel cast down and discouraged on account of our trials and the stiffneckedness of the people among whom we live. They profess to be followers of the meek and lowly Jesus; but they keep not his sayings. They think we have the truth on the Sabbath question, but that it will make no difference which day we keep sacred, if we only keep one seventh part of the time; but God will never accept of a counterfeit Sabbath. We must keep all his Commandments if we abide the day of his coming, and stand before the Son of man.
I feel encouraged “to press on toward the mark for the prize of our high calling of God in Christ Jesus,” believing that we are living in an evil time, when the enemy is on the alert, watching every opportunity to decoy and lead astray the weak and feeble ones of the flock.
Pride and the fashions of this world seem to be the besetting sins of many who are seeking to enter into the kingdom. But, brethren and sisters, we must lay aside every weight and the sin that doth so easily beset us, if we expect to enter into life. Let us not drink into the spirit of the world, but let us be modest in our apparel, and our adorning be of the hidden man of the heart.
O that we might have a spirit of close self-examination, so that we might see ourselves as we ought; so that when our Lord comes we may meet him with joy and not with grief.
I still feel like trusting in him, for he is my Rock, my fortress, my strong tower, and my defense in the day of trouble.
Yours in hope of meeting in the kingdom.
ISABEL G. MEACHAM.
Savanna, Ill.
Extracts from Letters.
Bro. J. Dorcas writes from Fremont, O., Aug., 1856:—"As it respects the work of the Lord, it is much as usual here. The friends of truth seem to be firm, and getting the victory over the world, the flesh and the Devil. But O, how the world is going! I have often to think that they will rush headlong to perdition, with Babylon in the front. Worldly professors are very urgent that we Sabbath-keepers should go to the election this Fall, and because we refuse they say that we are crazy, and severely denounce us. May the Lord save his people from being led astray by such unwary persons.
"I will give you an extract from one of the political papers of this place, to show the spirit that now works in the children of disobedience.
"A party which has an 'affidavit factory,' established by Tom Spooner, in which the vilest scabs of the land meet, and desecrate the name of the living God, by unholy and dastardly 'affidavits,' and then sneak out, attend church and prayer-meetings, make the most noise in the amen corner, and then fawn around the very men whom they have sworn to enslave."
"This, he says, 'presents a true picture' of things in this country. The two-horned beast is truly coming to his growth rapidly. It seems to me that the time is near when he will say to them that dwell on the earth, 'Make an image to the beast, which had the wound by a sword and did live.' The beast with the scar in his head is standing by looking on, doubtless well pleased to see such a state of things rising in this Christian country. O that the living God would make his people strong, and decided for his cause, that they may clear their skirts speedily, of the blood of all men. 'The night cometh, wherein no man can work.'"
Bro. A. A. Marks writes from Saline, Mich., Aug., 1856:—"My heart is with the remnant of God's people, and I desire to get ready to stand the test of the great day. The way is narrow that leads to life, and I desire to get rid of every thing that would hinder me from walking therein. How holy must be the remnant! In their mouth was found no guile; for they are without fault before the throne of God. I have been trying to renew my consecration to God and find that the Lord is still good to me.
"I fear that some who profess faith in the Third Angel's Message are still clinging to the world and worldly company, dressing like the world, and acting like them. My prayer is that the Lord would give them to feel the power of the Third Angel's Message; and that soon the world will be left without a shelter from the storm of the wrath of God. Oh, where will the sinner be then, and even those also who have professed the truth, but have coveted the friendship, of the ungodly, and have not come out from the world and stood stiffly for the truth!"
Bro. Hawkins writes from Liberty, Clay Co., Mo. Aug. 4th, 1856:—"I have been a vigilant, constant watcher of the signs of the times, indicating the final consummation, as well as a proclaimer of that event for thirteen years past. And for twenty-five years prior, an acceptable local preacher of the Methodist sect; and until about three months since remained a member of that denomination. And although they were affectionately willing to bear with the old man and his Infidelity, as some were pleased to call the sleep of the dead, yet I felt myself too much trampled by the restriction they would wish to place upon my public speaking. Having been requested by the presiding Elder, should I be obliged from the run of my text to proclaim my views, not to proclaim them as Methodist doctrine, I told him I would do so, and was sorry that I could not do otherwise.
"When I was arraigned before the Conference for keeping a wrong Sabbath, (by them supposed) and they not being able to combat God's immutable truth, the Elder put an end to the controversy by saying, Father Hawkins has a right to keep as many sanctified days as he thinks proper! But notwithstanding all this lenity and brotherly love to foster the old man beneath their guardian care, the voice still rung in my ears, Come out of her my people. Then with the repenting, joyful poet I exclaimed, 'I yield, I yield, I can hold out no more;' and happy am I to find myself a free man in Christ Jesus.
"I have left many dear brethren and sisters (Sabbath-keepers) in and around Fremont, Ohio, and as they extorted a promise from me to communicate to them, I would hereby through the Review make this general communication, and send to them my unchanging affection and exhortation. I most earnestly exhort you all patiently, unflinchingly and unfaintingly to await the coming harvest, for in due time you shall reap if you faint not. Let no dark, blasphemous doubt rob you of the truth, for we doubtless have it; and the way to keep it, is to deny ourselves by curtailing (not the superfluities) but some of the necessities of life by which we may be able to perpetuate that source of encouragement, the Advent Review and Sabbath Herald. True it is the drouth, or want of the early and latter rain has made prospects look gloomy; but let Habakkuk's confidence make you exclaim, Although the fig-tree shall not blossom, neither shall fruit be in the vine; the labor of the olive shall fail, and the fields shall yield no meat; the flocks shall be cut off from the fold, and there shall be no herd in the stalls, yet will I rejoice in the Lord, I will joy in the God of my salvation.
O, if I could, how readily would I express to you my loneliness in this great State of Slavery, with not an individual within its bounds, except myself and companion, as known to me, that do not habitually break the fourth commandment. Nor have I much hope as yet to convert such a sinner from the error of his ways; yet encouraged by the promise of hiding a multitude of sins and saving a soul from death, I will still continue to throw the written vision across their pathway."
LABOR.
By F. O. Hodge
Up, up and be doing,
No rest, and no stay,
Wait not for the morrow,
But labor to-day.
No time to be idle,
No time to be still;
But work in the Gospel,
Aye, work with a will.
Lean not upon man,
Or the strength of his rod;
But let thy defense
And thy helper be God.
On Him cast thy burden,
Weep, labor in prayer,
Work, work till the harvest,
Thy sheaves shall be there.
F. O. HODGE.
Berkshire, Vt., Aug. 7th, 1856.
Definitions.
Man—A bubble on the ocean's rolling wave.
Life—A gleam of light extinguished by the grave.
Fame—A meteor dazzling with its distant glare.
Wealth—A source of trouble and consuming fire.
Pleasure—A gleam of sunshine passing soon away.
Love—A morning stream whose memory gilds the day.
Faith—An anchor dropped beyond the vale of death.
Hope—A lone star beaming o'er the barren heath.
Charity—A stream meandering from the fount of love.
Bible—A guide to realms of endless joy above.
Religion—A key which opens wide the gates of Heaven.
Death—A knife by which the ties of earth are riven.
Earth—A desert through which pilgrims wend their way.
Grave—A place of rest when ends life's weary day.
Resurrection—A sudden waking from a quiet dream.
Heaven—A land of joy, of light, and love supreme.
COMMUNICATIONS.
"Then they that feared the Lord spake often one to another"
No Provision for the Back
By John Bunyan
In the gospel armor, there is no provision made for the back.—Bunyan.
The Truth in a Dark Corner
By C. B. Preston
From Bro. Preston.
BRO. SMITH:—You with many others who are trying to live and propagate truth are strangers to me except as we become acquainted through the medium of the Review. We hail its weekly visits with joy. We prize it the higher as we have no one to present the truth to us in this place. We feel that we are in one of the dark corners of earth. The truth of the Message of the Third Angel never has been proclaimed in this place.
We have been here about two years, and our lives have been very imperfect; yet we have tried to live under the influence of the Third Angel. We have obtained and circulated all our principal works, yet how fruitless (or apparently so) are all our efforts to produce a crop on uncongenial soil.
We being alone become almost discouraged at times; but then remembering that the promise is to those that endure to the end, we again reach forth our faith to our covenant-keeping God; and praise his holy name, he invariably blesses us.
Two years ago last Winter we heard Bro. White at Brookfield which is the last discourse we have heard. It has been a source of great grief to see so many seduced and drawn away by the arch enemy into errors which I fear will prove fatal. It seems the more cruel to see dear, tried friends drawn away after standing with the remnant for years sacrificed for the cause, sacrificed their good name, reputation and all, and finally fail of the true graces of the Spirit. We are admonished by the above dreadful work to buckle on the whole armor; for we know we need the whole or we are insecure.
If we use the weapons our kind Father has provided for us he will never allow them to prove ineffectual.
Your unworthy brother striving to obey God and keep his holy Commandments, and be prepared for the society of the pure in heart, where no enemy can come.
C. B. PRESTON.
Glenmore, N. Y., July, 1856.