In Zephaniah, the second chapter and third verse, we have from the prophet this exhortation in view of the approaching day of the Lord: "Seek ye the Lord, all ye meek of the earth, WHICH HAVE WROUGHT HIS JUDGMENT; seek righteousness, seek meekness; it may be ye shall be hid in the day of the Lord's anger." However clear this verse may have been to others, to the writer there was always connected with it a seeming ambiguity which rendered it hard to be understood. "Which have wrought his judgment;" how often has this phrase passed through our mind, for it is plainly some duty which shall be discharged by the remnant, in the end of time. The context says, "Gather yourselves together, yea, gather together, O nation not desired; before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord's anger come upon you." Verses 1, 2. This plainly locates the whole connection near the coming of Christ. What then is implied in the expression, "wrought his judgment?" for this is something which the people of God, "the meek of the earth," are said to do.
The word rendered "judgment," in Hebrew, is mish-pat, and is defined in the Hebrew Lexicon of Gesenius, in full, as follows:
"2. Right, rectitude, justice, what is just, lawful, conformable to law. *Isa. v, 7; Ps. cxi, 7. a) A law, statute, as a rule of judging; Ex. xxi, 1; b) That which belongs to any one by law, Ps. xvii, 2. c) Since laws proceed not only from the will of the law-giver, but also from the manners and customs of the people, hence manners, custom, prescription, 2 Kings xi, 14; d)* Manners, fashion, sort, kind, Judg. xiii, 19."
The careful reader will, of course, readily see that all the definitions here given, are not applicable to the passage under consideration, and it remains for the judicious Bible student to apply the definition according to the demands of the text. The passage in Zephaniah says, "which have wrought His judgment." This we understand is the same as saying, "which have done His commandments," "obeyed His law," "walked in His precepts;" or fully obeyed the divine will in all things; but God's will concerning his creatures is revealed to them in his law, the ten commandments. In order to make the point quite clear to the reader, I will note down a few instances where the word "mish-pat" occurs, that it may be seen how it is used in various places in the Old Testament. This will give an advantage which could not be derived from the use of the common English Concordance, for there are some fifteen Hebrew words rendered, "judgment." The words in italic, will, in each instance, be the translation of the original.
Lev. xviii, 4. Ye shall do my judgments,
5. keep my statutes, and my judgments.
xx, 22. keep all my statutes and all my judgments,
xxiv, 22. ye shall have one manner of law,
xxv, 18. statutes, and keep my judgments,
xxvi, 15. if your soul abhor my judgments,
43. because they despised my judgments,
46. the statutes and judgments.Num. xxxv, 24. according to these judgments;
29. for a statute of judgment
xxxvi, 13. commandments and the judgments,
Deut. iv, 1. statutes and unto the judgments,
5. taught you statutes and judgments,
8. that hath statutes and judgments,
14. teach you statutes and judgments,
45. the statutes and the judgments,
v, 1. the statutes and judgments,
31. statutes and the judgments,
vi, 1. statutes and the judgments,
20. the statutes and the judgments.
vii, 11. the statutes, and the judgments,
12. if ye hearken to these judgments.
viii, 11. and His judgments and His statutes,
xi, 1. His statutes, and His judgments,
32. do all the statutes and judgments
xii, 1. These (are) the statutes and judgments
xxvi, 16. to do these statutes and judgments:
17. commandments, and His judgments,
xxx, 16. His statutes and His judgments,
xxxiii, 10. they shall teach Jacob Thy judgments,
2 Sam. xxii, 23. all His judgments (were) before me:
1 Kings ii, 3. commandments, and His judgments,
vi, 12. and execute my judgments,
viii, 58. His statutes and His judgments,
ix, 4. keep my statutes and my judgments;
xi, 33. my statutes and my judgments,
2 K'gs xvii, 27. the statutes, and the ordinances,
1 Chr. xvi, 12. and the judgments of His mouth;
xxii, 13. to fulfill the statutes and judgments
xxviii, 7. my commandments and my judgments,
2 Chr. vii, 17. observe my statutes and my judgments;
xix, 10. commandments, statutes and judgments,
xxxiii, 8. the statutes and the ordinances,
Ezra vii, 10. teach in Israel statutes and judgments.
Neh. i, 7. the judgments which thou commandest.
ix, 13. gavest them right judgments.
20. but sinned against thy judgments
x, 29. and His judgments and His statutes;
Psa. xix, 9. the judgments of the Lord are true
lxxxi, 4. a law of the God of Jacob.
lxxxix, 30. and walk not in my judgments
cxix, 7. have learned thy righteous judgments.
(And so verses 13, 20, 30, 33, 43, 52, 62, 75, 102, 106, 108, 120, 160, 164, where the word "judgments" occur in the cxixth psalm.)
cxlvii, 19. and his judgments unto Israel.
20. and (as for his) judgments, they were not
Isa. lviii, 2. forsake not the ordinance of their God:
they ask of me the ordinances of
Eze. v, 6. she hath changed my judgments
they have refused my judgments
xi, 12. neither executed my judgments,
20. keep mine ordinances,
xviii, 9. hath kept my judgments
17. hath executed my judgments,
xx, 11. showed them my judgments,
13. and they despised my judgments,
16. because they despised my judgments,
18. neither observed their judgments,
19. keep my judgments,
21. neither kept my judgments
24. they had not executed my judgments,
xxxvi, 27. and ye shall keep my judgments,
xxxvii, 24. they shall also walk in my judgments.
Zeph. ii, 3. which have wrought his judgments,
Mal. iv, 4. the statutes and judgments.
The foregoing scheme is taken from the "Englishman's Hebrew Concordance," and gives, as it were, a bird's-eye view of the use of the word mish-pat. By consulting the above, the reader may readily judge for himself whether the word rendered "judgment," in Zeph. ii, 3, is COMMONLY APPLIED to God's law, or not. Let it also be remarked that it usually occurs in the plural form. That we may each be numbered with those, who, having "wrought God's judgments," finally go up higher, is the prayer of the writer.
Slightly Fabulous !
By G.
In the columns of one of our good orthodox exchanges, we remark the following paragraph, which, in the light of the Scripture, will not bear very close inspection. It says:
"Death to a good man is but the dawning of an eternal day. Not till then does he enter upon real life—a life unclogged by corruption. Then is he 'clothed upon,' and ascends to be with Christ, which is far better. Then, farewell earth, farewell toil, and pain, and tears, and death. He goes to join the immortal company, who sing and shine in the presence of God forever."
We will criticise a little. "Death," says the above, "is but the dawning of an eternal day!" It seems that good men have not always thought just so. For instance the righteous man of Uz, Job x, 21, 22, thought quite differently. Says he, "Let me alone, that I may take comfort a little, before165I go whence I shall not return, even to the land of darkness, and the shadow of death; a land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness!" Job didn't think there was much "daylight" where he was going; and he had the "lively hope" in him. See Chap. xix, 25, 26.
"Not till then does he enter upon real life—a life unclogged by corruption," says our extract. If by "real life," is meant going to Heaven at death, it must be that the above was penned in the interest of some one more highly favored than good old David, for he according to the apostle Peter, "is not [yet] ascended into the Heavens." Acts ii, 34. "A life unclogged by corruption," is what a "good man" may expect when he dies, says our orthodox friend. That ancient worthy, Hezekiah, didn't seem to "indulge" this style of hope. Says he, in thanking the Lord for delivering him from the gates of death, "Thou hast in love to my soul, delivered it from the pit of corruption!" Isa. xxxviii, 17. What a difference there sometimes is between authors inspired and uninspired, as in the present case.
The next sentence says: "Then (at death,) is he (the 'good man,') 'clothed upon,' and ascends to be with Christ, which is far better." We think, with all respect to the writer of the above, that he has got things here "a little mixed!" But Simon Peter will set him all right. Says he, in his second epistle, to those of "LIKE precious faith," (then there were others who believed just as Peter did) "I think it meet as long as I am in this tabernacle, to stir you up by putting you in remembrance; knowing that shortly I must PUT OFF this my tabernacle." Quite a difference between "putting off," and being "clothed upon," in the Bible sense! But what about this clothing upon? Paul's first letter to the Corinthians will explain that. Says he: "Behold, I show you a mystery; we shall not all sleep; but we shall all BE CHANGED (or 'clothed upon,') in a moment, in the twinkling of an eye, [when? Ans.] AT the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must PUT ON incorruption, and this mortal must PUT ON immortality. So when this corruptible shall have PUT ON incorruption, and this mortal shall have PUT ON immortality, THEN [not when a 'good man' dies! but when Jesus comes,] shall be brought to pass the saying that is written, "Death is swallowed up in victory!" Chap. xv, 51-55. This is being "clothed upon," according to the Scriptures. Compare also, 2 Cor. v, 1-4, with Rom. viii, 19-23, which shows that the groaning desire of the church to be "clothed upon with our house from Heaven," is merely a longing for the great Life-giver to come, who will "fashion" our vile bodies like unto his glorious body. Then will be the genuine manifestation of the sons of God. Rom. viii, 19; 1 John iii, 2. In view of it we too can say with the beloved disciple, "Even so come, Lord Jesus!" "Come quickly!"
The last sentence in the above paragraph is just as erroneous as the others; in fact there is hardly a syllable of truth in the whole extract! That is the only remarkable thing about it. It says: "Then (i. e., when the Christian dies,) farewell earth, farewell toil, and pain, and tears, and death. He goes to join the immortal company, who sing and shine in the presence of God forever." If this was only so, it would indeed be a blessed hope; but alas for its correctness. When our divine Lord and Master would comfort his desponding disciples in view of his departure, he did not say, "Let not your hearts be troubled; for life is but a vapor, and your short span of existence will soon eke out, and Death will be the gate of endless joys to your waiting souls; then will you ascend to join the immortal company of kindred spirits, where there is fullness of joy and pleasures forevermore"—no! no!! but—"Let not your hearts be troubled; ye believe in God, believe also in me. In my Father's house are MANY mansions; if it were not so, I would have told you I go to prepare a place for you. And if I go and prepare a place for you, I WILL COME AGAIN, and receive you unto myself; that where I am, there ye may be also."
This is the genuine gospel hope, right from the lips of the Saviour! It has the true heavenly ring in it. It is, then, when "the trumpet sounds," and the dead AWAKE, who are now sleeping beneath the clods of the valley, that the "good man" goes to join the "immortal company." Then, when Michael's heavenly chariot appears, will the ransomed of the Lord return and come to Zion, with songs and everlasting joy upon their heads." THEN will they, as the prophet beautifully says, "obtain joy and gladness, and sorrow and sighing shall flee away." Isa. xxxv, 10. It is when the Archangel's trump shall peal out its resurrection notes, that we shall "ascend to be with Christ," and go to dwell forever with the Lord. See 1 Thess. iv, 17. But what shall we say of any theory which so wretchedly distorts the plainest teachings of the Bible. And what a strange turning of things "upside down" has orthodoxy accomplished with the Scriptures; and nowhere is this perversion more apparent than with the doctrine of the state of the dead. But why should we say more.
Reformation vs. Fanaticism.
By R. F. Cottrell
“THERE is a wide gulf between a reformation based on the word of God, and a fanatical excitement.
“Whenever a great religious ferment takes place in the church, some impure elements always appear with the manifestations of truth. We see the rise of one or more false reforms proceeding from man, and which serve as a testimony or countersign to the real reform. Thus many false Messiahs in the time of Christ testified that the real Messiah had appeared. The Reformation of the sixteenth century could not be accomplished without presenting a similar phenomenon.” D'Aubigne.
Yes, to cast reproach upon the Reformation advocated by Luther and his fellow-laborers, wild spirits arose who were for rushing forward the reform, “so feebly sketched out by Luther,” to speedy consummation, and this upon altogether different grounds. The Spirit of God was moving Luther in the direction of his Holy Word; but these saw no use of clinging so closely to the Bible, and cried out, “The Spirit, the Spirit.” The Lord was doing a great work, and it was Satan's work to breathe a spirit of fanaticism into unsanctified souls, in order to bring the cause of truth into disrepute.
So it is now. The Lord has begun a work, foretold in his word, to prepare his people for the second advent of the Messiah; and time and space would fail to tell of the thousand and one theories and vagaries that have been attempted to be imposed upon the people as the only true and genuine advent doctrine.
The cry has been, “Lo, here, and lo, there.” Still the truth commends itself to all honest persons who will take time and pains to look at it long enough to come to a true decision. And it is very manifest to the candid inquirer that the truth lies with those who adhere to the word—who make a harmony of the different messages of this work, as given in prophecy, and, besides this, have a real reform in respect to religious duty—a turning to God and his moral requirements—to preach to the people, and not merely some theory to be embraced that will not practically affect the moral character of the receiver.
Whatever may be said of the Spirit—there are many spirits in the world—the true work, though guided by the Spirit of God, will be anchored firmly on the revealed word of God, the Bible. This is the true test—the detector by which to try the spirits.
If there was nothing divine in the great advent movement of 1840-4, then there is nothing but delusion in any of the theories that have come up, claiming to be the true position, and the present truth—the true advent doctrine. Different and opposing theories cannot all be true; for truth is a unit, and always consistent with itself. The truth will be found, then, with those, and only those, who make a harmony of the prophetic advent messages of Rev. xiv, 6-12, with the history of the advent movement of our own times. If there is no harmony between the prophecy and that which claims to be its fulfillment, this claim is false. Hence all Adventists of our time who make the time movement of 1844 false, that is, take the position that it was not the fulfillment of the message, “Fear God, and give glory to him, for the hour of his judgment is come,” are out of harmony with the inspired description of the Advent movement as foretold in prophecy, and consequently not building upon the true foundation. All those, I say, claiming that the advent is at hand, and that the time message has not been given, deny their parentage, or the very means which gave them birth, as Adventists, and prove conclusively that they are not on the track of truth, and that their whole scheme is spurious. And yet there are men, professing to be true Adventists, who make the first, i. e., the time message, a mistake, and ignore the third and most important message altogether. They would have the Lord come without the proclamation of this most solemn and fearful warning, which God has evidently designed to prepare a people for that event of events. It would be better for them to give up the whole matter at once. Their bark is in the rapids, and they are trusting for safety to a cable, which, with their own hands, they have cut loose from the only anchor that can hold them. The rapids of fanaticism are furiously sweeping them downward to the abyss of infidelity. They reject the anchor of the first message, and refuse to get on board the life-boat of the third, the frame-work of which is the commandments of God, and its finishing, the faith and the testimony of Jesus Christ. This they would not do. They would not despise this life-boat, but for its Sabbath keel, into which all its other timbers fasten. But remove the keel, and the vessel would go to the bottom.
Their work is fanatical; it is not based on the word of God. It is only calculated to cast reproach on the truth, and turn men, in disgust, away from it. But God permits it so that “they which are approved may be made manifest.”
On the other hand, the true reform for these days, the present work of the Lord, is based upon the perfect word of the Lord. Prophecy has clearly predicted, and accurately described it. The terms of the warning message were laid down some eighteen hundred years ago, and the distinguishing characteristics of the people who should receive it, described in terms unmistakable. “Here are they that keep the commandments of God and the faith of Jesus.” The commandments include the Sabbath, and the faith of Jesus, the doctrine of his soon coming, according to his promise; both of which are in especial disrepute at the present time. Hence it is no other than Sabbath-keeping, or Seventh-day Adventists, who are so clearly pointed out in the prophecy. No other people fill the description. “How egotistical,” do I hear you say? I must tell you the truth; for the truth alone can do you good. Our work is based upon the word of God. It is a real reformation. It teaches us what we must do to be prepared for the advent. It is developing moral character, and teaching the true faith. It is not fanaticism, but a real reform.
R. F. COTTRELL.
Settling Church Difficulties.
By J. Clarke.
CHRIST has said that offences must needs come, and the experience of the church from that day to this, proves this emphatically true. Difficulties arise in churches, and bring division and unhappiness; and coldness, deadness and leanness are the consequences.
But we inquire, Is it necessary, when offences are committed, for the whole church to be stirred, and injured, and almost, perhaps quite, scattered? We think not. We believe there is a very great mistake made here, especially by young and inexperienced churches.
There is a tendency in many at such times to despond and give up, and cease praying; cease attending meetings until this member is cut off from the church, or that false brother is in some way silenced.
Another class, soon as a difficulty occurs, think that they have some important part to act, and they immediately take one side or the other, and there being a numerous class of this kind, the church is in danger of division.
Another class, very conscientious, but somewhat bigoted, conclude that great responsibility lies upon the church now to severely punish offences; and they are for immediate and decided action.
Now permit us to say that if when a member of the church gets out of the way, all the other members of the church would remain imperturbably calm, until they could all understand the nature of the offence, and act unitedly, much of the evil would166be nipped in the bud. Why? Often it would be found that such a course of conduct on the part of the church would set the erring one on the path of consideration. Why? Because he sees he will get no sympathy.
Another thing; if churches would cease to dwell upon the evils which exist among them, and go earnestly to prayer for divine aid, they would in nine cases out of ten, be soaring above their trials before they were aware, and they would come down and settle their difficulties so easily, that they would feel surprised that they had been so tried at such little things.
We need not hurry to cut off an erring brother. Try him again; and if he is false, he will do something so bad by and by, that he will cut himself off, as Judas did. Sometimes it will happen, if you bear with the weak and erring, that they afterwards become strong.
Wait in patience; wait in love. Do not look doggers at your erring brother. Speak tenderly to him; it may be the very medicine to break the charm by which Satan has bound him.
X. and Z. are brethren; have been so for years; both sharp, caustic men naturally; but not a bit alike. X. detested Z's failings, and Z. could not possibly bear X's besetments. But they were gentlemen, and always said, "How do you do," and greeted each other when they met, no matter how sharp things might have been said. They would have blushed to have called in a helper to quiet their little disagreements, and they have mostly outgrown such things, as a child his childish things. No church trial would they cause, and to call in a minister to help in such an affair, how disgraceful it would be.
The church in (——) had been violently rent and torn by dissension, and foreign aid was called in, and often had this been done; but finally the church saw the evil of its case, and set about righting itself. Soon a different state of things became manifest, and now that church is an active agent in helping other churches, and is prosperous.
Stop your meetings because your brother has sinned! Would you stop eating because the man who dines with you has choked himself with cayenne pepper? Stop praying because your brother has sinned! Would a sea captain forsake the helm of his ship in a stormy night because his mate had a drunken fit?
I do not believe there is one difficulty in a hundred existing in any church, which might not be better settled without aid from abroad than with it, if the church goes humbly and lovingly to work.
It is not always duty for the church to split hairs, and say who is most to blame. If two or three or more members quarrel, and manifest a bad spirit, all are to blame; neither is a church bound to inquire into every trifling matter, which certain weak ones strive about to no purpose.
Christ has said that when any two of his people agree together, to ask anything of him, it shall be granted to them. Now here is a good opportunity for peace-makers in the churches. Two or three, or more, who are true, let them in secret and in concert, and so often as is convenient and proper, beseech the Lord to open the way for a speedy settlement of difficulties, on a good and solid basis; and then if they work wisely, they may hope to see their church peaceful and united. And then when a messenger comes, it will not be to weary and grieve him with their trials, but to be built up themselves, and for the encouragement of the minister.
It is not always necessary to be over-and-above anxious for a church trial. Sometimes a pond is bridged temporarily before draining it; and when it is drained the light bridge is soon removed.
But one thing as a principle holds here, as elsewhere: he who walks in the light himself, is the person who can safely guide others into the same; while he who walks in darkness, is as one talking in his sleep; or as a blind man who would explain the laws of light.
J. CLARKE.
Portage, Ohio.
Ministers and Tobacco.
By Wm. E. Caviness
Bro. White: Finding the following in an Eastern paper, I thought it would be a suitable piece to publish in the Review, as it shows the injurious effects of tobacco.
Wm. E. Caviness.
“The Rev. Bishop Ames, of the M. E. Church, while holding a Conference recently, expressed the opinion that a very large proportion of the funds which are collected for superannuated preachers, are paid to men, who by the excessive use of tobacco have mentally and physically disqualified themselves for the itinerant work.”
A religious journal commenting on this, remarks:
“Is the body, mind, and usefulness of God's ministers to be sacrificed to this indulgence, and then are the church to be called upon to sustain them when laid aside? But the usefulness of young ministers [yes, and of older ones too,] is retarded beyond what they have any conception of. One whom we have well known, and loved, and admired for his former piety, his bright and ready conversational powers, is now so engrossed with his pipe, that a single question has to be put to him the second time before his attention can be gained; and he is so irritable, so short, and indifferent in his reply, and so intent on his smoke, as to put an end to social intercourse; and, may it not be added, to study and to active duties.
“The use of tobacco, in or out of the pulpit, stupefies the brain, injures the vision, the hearing, and the voice; blunts the memory, begets dyspepsia, engenders bronchitis and other throat diseases, paralyzes the energies, and brings on premature old age and decay. We question the purity and healthiness of any man's blood or belief who is an habitual smoker, snuffier, or chewer of tobacco, or drinker of beer or alcoholic liquors. He certainly is not so perfect a Christian, nor so perfect a medium between men and their Maker. We read of the 'blind leading the blind,' and if the use of liquors and tobacco by clergymen is not an evil, a perversion, yea, a downright sin, then we are mistaken. Be it ours to correct, though we may not convert, these wicked sinners, who with grog and pipe become pensioners, and live on charity.”
To all of which we say, AMEN.
G.
Thy Dead Men Shall Live.
By Julia A. Griggs
"Leaves have their time to fall,
And flowers to wither at the north wind's breath,
And stars to set; but all,
Thou hast all seasons for thine own, O Death!"
THE gentle wind which fans my cheek is making low sweet music on the leafy harp-strings of the tree beneath which I am sitting. Obedient to the touch of the breeze, the branches sway to and fro, and their shadows glide silently over the graves where loved ones are sleeping. I was but a little child when the first mound was made; yet never shall I forget the venerable man with white flowing locks, who used to take me upon his knee and sing of Heaven, or tell me of the saints and prophets, who then, as he supposed, dwelt in that good home. My heart was filled with wonder and delight as he portrayed the great reward of the righteous.
Death is never satisfied. A few years passed away, and another precious one was torn from our grasp. With bitter mourning and tears we accompanied her to the dark valley, but love was powerless in that trying hour. Time, unmindful of our sorrows or the changes167wrought, swept onward, until another, wearied with life's conflicts, fell asleep.
As the by-gone days come trooping back, all torn and blighted, through the chambers of my soul, I exclaim, Will the sleepers ever wake again? In soft, low cadence comes the answer from Holy Writ, "Thy dead men shall live!" I look at these quiet graves, overgrown with grass and flowers. I see no evidence of a resurrection. No germ of life is visible. But my faith fastens upon the sure word of the Lord. I believe the Life-Giver will wring apart the strong fetters that bind, and set Death's captives free. Looking a little way into the future, I behold the realization of the promise. I see the King of glory descending, the heavens clothed with majesty, glory and beauty inexpressible. Attended by the armies of Heaven, he comes to earth again; the same earth which long years ago witnessed his sufferings, humiliation, and death. But what a change! No longer a man of sorrows and acquainted with grief. No more despised and spit upon; but, arrayed in heavenly glory, a terror to his enemies, and the admiration of his saints. Hark! the trumpet sounds. The earth is mightily shaken—the saints come forth from the gloomy grave.
"Thine for a space were they;
Now dost thou yield thy treasures up at last."
I hear the shouts of victory as they are caught up to meet their Lord. So vivid is the scene, that, half starting from my grassy seat, I seek to join the host redeemed.
Awakened from my day-dream, I find myself alone with the whispering wind and the dead. But my heart is filled with chastened joy. Sure am I that He who sits upon the throne will not tarry long. Soon shall I behold these dear ones, upon whom the shadow of death now rests. Is it a wonder that I watch and wait for that glad day?
Julia A. Griggs.
Owasso, Mich.
Lessons.
By C. M. Willis
THERE are lessons in the noon-tide,
Beauteous lessons all around;
We may find them by the wayside,
In the brooklet's murmuring sound;
Read them in the book of nature,
Hear them in the surging flood,
Tell they of the great Creator,
Of the handiworks of God.
When the spring with smiles rejoices,
Beauteous thoughts her pages fill,
Speaking with ten thousand voices,
You may hear them if you will.
Heed their teachings, don't despise them,
Purer thoughts their presence bring;
You in time will learn to prize them,
If you heed their whispering.
We may find them in affliction,
Teaching, as we kiss the rod,
To submit to his restriction,
Meekly bear the will of God.
In the church-bell's solemn tolling,
Telling one has passed away,
That old time is onward rolling,
And we too must turn to clay.
Lessons in the lightning's flashes,
Grand ones in the thunder's roll,
Where the raging cataract dashes,
Listen to them, O my soul!
Solemn thoughts their presence wakens,
Of that great terrific day,
When the powers of earth are shaken,
And the heavens shall pass away.
When we feel war's desolation,
And its cruel ravage fear,
Learn we then this consolation,
Our redemption draweth near!
Though the fig tree shall not blossom,
And with power the heathen rage,
God will hide us in his bosom,
He will save his heritage.
When we bow beneath oppression,
And the earth is draped in gloom,
Then we learn a joyful lesson,
Learn we're swiftly nearing home!
Home! our joyful place in Heaven,
Where the blest a crown receive,—
In the time then to us given,
Let us try to learn to live.
C. M. WILLIS.
Charlotte, Mich.
Answer to Prayer.
By James White
Bro. WHITE: The Lord has manifested his loving-kindness in this church by raising up, in answer to prayer, one of his children who was sick and afflicted.
Sister Susan McIntosh, a member of the Hundred Mile Grove church, was taken sick about the 15th of Sept, 1865, with fever and chronic stomach complaint. She was influenced by the advice of her friends to send for a physician. He came and at once commenced administering calomel. The result was, she grew worse, and at the end of nine or ten days her stomach was so deranged that she could not take anything into it, it distressed her so. She had become so reduced in strength that she could not sit up. Her physician told her he did not know when she would be any better. She thought of her condition a few hours, and then decided to carry her case to the Lord, according to the fifth chapter of James. She then sent word to her physician that he need not come any more, and then sent for a few of her brethren and sisters in Christ to come together and pray for her.
We came together on the afternoon of the 28th of September, at her place of residence, and after the sisters had anointed her with oil in the name of the Lord, we all knelt down around her bed asking the Lord in prayer to heal our sick and afflicted sister. Satan tried to tempt us at first to doubt and fear, but we humbly persevered in calling upon the Lord to heal and strengthen her. The good Lord heard us; the fever left her, and the Lord gave her strength so that she arose and dressed herself with a little help, and praised the Lord for what he had done for her. The Lord blessed us all, my heart was overflowing with love and praise to God for what he had done for us. We all wept and confessed our sins, resolving to live more faithfully in the future. It was truly a good time, and one that I shall not soon forget; such love to God and to one another I never witnessed before.
Our sister was healed according to the promise of God, in answer to prayer. She is now able to be about the house and to walk out of doors, and is fast recovering her usual health. "And these signs shall follow them that believe, in my name they shall lay hands on the sick and they shall recover," &c. Mark xvi, 17, 18.
Yours in hope.
Lodi, Wis., Oct. 2, 1865.
N. M. Jordon.
Peace Must Produce Obedience
The warmth of the spring draws out the sap of trees into a sprouting greenness, and the peace of God refresheth the soul into a flourishing obedience. Some who profess they enjoy an ocean of peace, express not a drop of obedience. Suppose their profession true, they defraud God; but it being false, they delude themselves.