Signs of the Times, Vol. 23, No. 23. (6/17/1897)

Signs of the Times

Jun 17, 1897

Pacific Press Publishing Company · Oakland, California · Jun 17, 1897

Editorial

By Editor

Ministers of God.—Minister means servant, one who serves. Minister of God means one who serves God, and ministers the things of God to others.

The Chief Minister.—The Chief Minister of God to men is Jesus Christ, the Son of God, who, tho "being originally in the form of God, counted it not a prize to be on an equality with God, but emptied himself, taking the form of a servant, becoming in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross." Phil. 2:6-8, R. V., margin. He came from the highest position to the very lowest. He emptied himself that God might fill him, and in all the way, down to the death of the cross, he ministered for God. He came to earth "not to be ministered unto, but to minister, and to give his life a ransom for many." He emptied himself, but in his ministration of God's fulness, down to the lowest depths, he filled all things with the fragrance and power of his blessedness.

"Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" Heb. 1:14. "Ministers of His that do His pleasure." Ps. 103:21.

Angelic Ministers.—

The angels of God are ministers or servants of God. "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" "Ministers of His, that do His pleasure." "Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him." They "do His commandments, hearkening unto the voice of His Word." "Whither the Spirit was [is] to go, they went [go]." "And the living creatures ran [go] and returned [return] as the flash of lightning." These are a few of the expressions of the Word of God which reveal the loving ministry of God to men through these shining creatures who listen attent to hear and glad to obey every wish of the Father. They are God's blessed ministers to man, ever ascending and descending, ever protecting and guarding, ever instructing and leading, the humble child of God. All through the blessed Word from Genesis to Revelation are the records of angelic ministration, of which Modern Spiritualism is Satan's counterfeit. For angels are not

disembodied spirits of the dead, but are a distinct order of beings, antedating man, ministering between God and the children of earth.

All their service we can not here tell. It would be to record much of what God has given us in his Word. His providential working, the records of his goodness and love, the protection of his children, the destruction of his enemies, the records of men's lives in heaven, are the work of God through angels. Moved by the love of Christ, they have emptied themselves that God may fill them, in order that they might minister to others.

Human Ministers.—But God does not give this blessed privilege of serving in his holy work to angels alone. He has called all of the children of men to his service. "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; [what for?] that ye should show forth the praises [virtues, excellences] of him who hath called you out of darkness into his marvelous light." "Ye are the salt of the earth;" "ye are the light of the world," "workers together with him," "ministers of God," are among the expressions used by the Lord in his Word to show our blessed privilege.

God's Power and Nature.—God does not work thus through angels and men because he needs their physical help or number. He could speak so all could hear. He could reveal himself so all would see and tremble. But in his very nature God could not work alone. God is love; and love seeks the greatest good and greatest happiness of the greatest number. Love does not wish to share its blessing alone. The unshared blessing becomes a curse. The shut-up water becomes stagnant. The unwound watch corrodes. The unused arm withers. The heart shut up to itself dies. This is the lesson in all uncorrupted nature. So God the Father rejoices with God the Son; but not with this could Deity be content. Innumerable intelligences were created to share with the Godhead the joy. The blessed Spirit of life from God flows out into all those who choose his service. The "anointed ones" who stand in the presence of God receive of this golden oil, this Spirit, this life, this power, this fulness of God, and go forth and empty it out of themselves to others, who in turn empty out of themselves into the lamps of the children of men; and these by sacrifice give light to others in darkness.

Rejoicing Together.—God loves all; he would have all rejoice with him. He calls all to his loving service, even the lowest sinner. All those who will accept his call he fits for service, and among them shares the privilege of labor and the blessing of fruitage. There will not be one soul saved in the kingdom of God who will not share in that rejoicing. There will be no soul saved by the labor of only one other. No one will say—angel or man—I saved this soul; he is mine. Only God could say this, but he shares it with all. He poured out his fulness in Jesus Christ. Jesus Christ pours out his in his angels, perfect in consecration to receive and use it. But the angels may not minister alone. They pour out of that fulness to the church of Jesus Christ; and the church of Jesus Christ are to build one another up and minister to a sin-sick, dying, darkened world. The angel could tell Cornelius that his alms were accepted, but Peter must teach him the Gospel. Jesus Christ and the angels could appear to Saul, and check his career, but Ananias and others must share with them in completing the work. Before those glorious beings man has bowed in worship, but with holy rebuke they say, "See thou do it not; for I am thy fellow servant." Rev. 22:9. Both angel and man are servants of the one true God. Before some great men, pope, king, or priest, other men have bowed in homage. There should have come the same message, "See thou do it not; for I am thy fellow servant." How glorious and honorable the service! How mighty and adorable the One we serve! How tenderly, lovingly, he teaches us that we may serve him acceptably! How wonderful the example he has given of unselfish love in the sacrifice of Jesus Christ, which made captives of love forever the holy angels, and which ought to melt into glad, humble, submissive, loving service all human hearts, for whom the sacrifice was made, for whom this service is open, and who may share in the great rejoicing.

O brother, or sister, or soul for whom Christ died, will you not share in this work, in the boundless blessings of the service and reward of love? Laborer in the vineyard of God, be not discouraged. Gird yourself anew. Trim the lamp brighter. Give the Lord through the angel an opportunity to replenish the oil. Let the Spirit in. Your work may seem to be fruitless; but shine on, sow on, reap on, gather the sheaves or the stray ears that have fallen. The Master knows. The preacher will not alone be blessed. The one who sacrificed to send him may receive the greater blessing. Leave it all with God. Let the one blessed Spirit of Life bind your heart, your work, to the great heart of Infinite Love. "And he that reapeth receiveth wages, and gathereth fruit unto life eternal; that both he that soweth and he that reapeth may rejoice together." Then, in that day, will Jesus say, "Enter thou into the joy of thy Lord," and angels and men will unite in saying, "Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb forever and ever."

Not Men, but God.—We are not saved by men. The statement of the psalmist is, "None of them can by any means redeem his brother, nor give to God a ransom for him." Ps. 49:7. God gave his Word through men. He still gives men the privilege of bearing his Word to the children of earth. But if the Word be received as from man it will do no good. If man's word be received as the Word of God, it will do no good. God's Word must be received as coming from him. We may honor the channel through which it came for the Word's sake, but not the Word for the channel's sake. The true way to receive God's Word is the way the Thessalonians received it: "For this cause also thank we God without ceasing, because, when ye received the Word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the Word of God, which effectually worketh also in you that believe." 1 Thess. 2:13.

THE LITTLE HORN OF DANIEL VII.

By Editor

To What Does It Apply?

IN our last issue it was shown, as generally agreed by all students of prophecy, that the four beasts of Daniel 7 refer to the empires of Babylon, Medo-Persia, Grecia, and Rome. The ten horns of the fourth beast are symbols of the ten kingdoms which were developed in

Western Rome between the years of A.D. 351 and 476. The prophet saw come up among these ten horns another little horn, which increased in power above any of the other horns. We noted that the prophecy points out not less than eleven distinct specifications concerning the work and nature of that little horn, as follows:—

It was to arise out of the Roman Empire at the time of its division into ten kingdoms. Verse 8.
Three horns, or three kings, should be plucked up before it. Verses 8, 24.
It would start small and manifest great strength and assumption; it "spake very great things," and its "look was more stout than his fellows." Verse 20.
It should be "diverse" from the ten kingdoms; it would possess a different form of government. Verse 24.
It should be shrewd and far-seeing. The other kingdoms are represented by blind horns of a beast; but the little horn had "eyes like the eyes of a man," showing its superior, far-seeing shrewdness. Verses 8, 20.
It should be a blasphemous power, speaking words against God. Verses 11, 20, 25.

It should "wear out the saints of the Most High;" that is, it would be a persecuting power. Verses 20, 21, 25.
It should think to change the times and law of a power whose law it could only think to change, namely, God's times and law. Verse 25.
The saints and the times and the law should be given into the hand of this power for a certain definite time, called "time and times and the dividing of time." Verse 25.
Its power as a persecutor would be destroyed at the end of that time, and following that its dominion should be taken away. Verses 25, 26.

11. Yet it would at the very end of the age be a persecutor, showing that its power to persecute would be restored. Verses 21, 22.

Reader, note these specifications carefully. That power is remarkable indeed in which all of them could be fulfilled, and it is not in the least degree probable that they ever could be fulfilled in more than one. But the prophet declared that in one power should be manifest all these particulars, and the Word of God can not fail. What power or system is represented by this "little horn," this shrewd, crafty opposer of the truth of God. It is not men for which we are seeking in this, but systems, governments.

1. It was to arise out of a ten-divisioned (the Roman) empire. The ten kingdoms—Allemani, Franks, Burgundians, Vandals, Suevi, Visigoths, Saxons, Ostrogoths, Lombards, Heruli—were fully developed with the rise of the kingdom of the Heruli in A.D. 475-6. From that time to 493 there were just ten kingdoms in Western Rome, no more, no less. It was during this period that the little horn was to arise; and it is a truth well known by all familiar with history that during this very period that system known as the Papacy, centering around the bishop of Rome, had its rise. The Roman Catholic Church was fully developed as an organized body, somewhat after the fashion of the Roman State, in the beginning of the fourth century, especially under the influence of Constantine. And while the bishops of Rome assumed to be the head, their assumptions were not wholly recognized, nor had that see the power to enforce its assumptions. One writer (C. Gore, "Leo the Great," chapters 6 and 7) tells us that in the early centuries the bishops of Rome had been comparatively obscure persons; indeed, Leo [the Great, 440-461] was the first really great man who occupied the see, but he occupied it under circumstances which tended without exception to put power in his hand. . . . Circumstances were thrusting greatness upon the see of St. Peter; the glory of the empire was passing into her hands, the distracted churches of Spain and Africa, harassed and torn in pieces by barbarian hordes and wearied with heresies, were in no position to assert independence in any matter, and were only too glad to look to any center whence a measure of organization and strength seemed to radiate; and the popes had not been slow in rising to welcome and promote the greatness with which the current and tendency of the age was investing them. . . . The rule which governed Leo's conduct as pope was a very simple one; it was to take every opportunity which offered itself for asserting and enforcing the authority of his see; he was not troubled with historical or scriptural doubts or scruples which might cast a shadow of indecision . . . on his resolutions and actions. To him the papal authority had come down as the great inheritance of his position; it was identified in his mind with the order, the authority, the discipline, the orthodoxy which he loved so dearly; it suited exactly his imperial ambition, in a word, his "Roman" disposition and character, and he took it as his single great weapon against heresy and social confusion.—Quoted by Larned, History for Ready Reference, vol. IV., p. 2422.

As Leo the Great gathered up in himself the ambition of his predecessors, who aspired to rule, so the successors to Leo builded on his ambition and foundation. He was hailed as the "Deliverer of the Empire." It was during this very period that the little horn was rising to power.

Three Kingdoms Fall.

2. "Before whom there were three of the first horns plucked up by the roots." Dan. 7:8. "Before whom three fell." Verse 20. "Shall subdue three kings." Verse 24. Not all the divisions of the Roman Empire were favorable to the assumptions of the Roman Catholic Church and the see of Rome. Three of these fell, the Heruli (493), the Vandals (534), the Ostrogoths (538). The see of Rome was Trinitarian; these powers were Arian; and their destruction became necessary to the establishment of the little horn as a dominant power in the world in religious matters. The fall of the last of these powers came in connection with a remarkable act on the part of Justinian. In the endeavor to settle the religious controversy, he declared that Jesus Christ was "in the strictest sense one of the Trinity," and that Mary was "truly the Mother of God," and appealed to the pope against the recalcitrant ecclesiastics, to confirm his opinion. In the letter of his appeal, which has the force of a decree as regards the position of the emperor, the civil power, are the following statements:—

Justinian, pious, fortunate, renowned, triumphant; emperor, consul, etc., to John the most holy archbishop of our city of Rome, and patriarch: . . . Rendering honor to the apostolic chair, and to your Holiness, . . . we have hastened to bring to the knowledge of your Holiness all matters relating to the state of the churches. It having been at all times our great desire to preserve the unity of your apostolic chair, and the constitution of the holy churches of God which has obtained hitherto, and still obtains. Therefore we have made no delay in subjecting and uniting to your Holiness all the priests of the whole east. . . . We can not suffer that anything which relates to the state of the church, however manifest and unquestionable, should be moved without the knowledge of your Holiness, who are the

Head of all the Holy Churches.—Croly on the Apocalypse, pp. 167-171, second edition, 1828, London. The above letter was written in 533. The same year, March 25, in a letter to Epiphanius, Justinian refers to his letter to the bishop of Rome, and, says Croly, "repeats his decision that all affairs touching the church shall be referred to the pope, 'Head of all Bishops, and the true and effective Corrector of Heretics.'" In the same month of the following year, the pope returned an answer repeating the language of the emperor, applauding homage to the see, and adopting the titles of the imperial mandate. He observes that among the virtues of Justinian, "one shines as a star, his reverence for the apostolic chair, to which he has subjected and united all the churches, it being truly the Head of all; as was testified by the rules of the Fathers, the laws of princes, and the declarations of the emperor's piety." But this letter of Justinian is not all the evidence of this action concerning the see of Rome. The 131st edict of the "Novellae" of the Justinian code, on ecclesiastical titles and

privileges, chapter 2, states: "We therefore decree that the most holy pope of the elder Rome is the first of all the priesthood." The archbishop of Constantinople was given second rank. The 9th edict states that in Rome "was the supremacy of the pontificate."—Croly. But the supremacy of the bishop of Rome as Head over all the Churches and Corrector of Heretics could not take place while Arian and opposing powers dominated Rome. The Arian Ostrogoths stood in the way of the papal supremacy and its spiritual domination. Justinian sent his general Belisarius to suppress them, and they fell in 538, the last of the three kingdoms plucked up to make place for the "Corrector of Heretics." Here began the time, times, and half a time, or 1,260 years, of Dan. 7:25; Rev. 12:6, 14; and 13:5. (For a fuller discussion of this matter see chapter 22 of "The Two Republics," by Alonzo T. Jones, published at this office.) 3. The little horn would manifest great

strength and assumption, altho its beginning was small. It spake "very great things;" its "look was more stout than his fellows." Dan. 7:8, 20. This has been true of the Papacy. Whether its claims as the vicegerent of the Son of God on earth, and similar claims, are true or not, all will agree that they are very great. As regards the strength of that system, it has certainly been greater than any of its fellows. Its stout looks did not belie it as a symbol of the Papacy. Nation and kingdom have fallen; some seemingly stronger to the natural man than the little horn have been blotted out and live only in history; the very strongest have been turned and overturned, but the Papacy exists still, and will exist as long as the prophetic word declares.

A Diverse Power.

4. It should be a "diverse" power from the other kingdoms among which it rose. "He shall be diverse from the first." Dan 7:24. The other horns represented civil governments, with civil functions, in which religion had little concern. If established it was subject to the State. But the little horn symbolized a different power, a religio-political one, as shown by the fact that it is a persecutor. Its power was especially exercised in the wearing out of a certain class, considered by itself "Heretics." This was the very power implied in Justinian's letter and code—Head over all the churches and true and effective Corrector of Heretics. This must include authority to rule in spiritual things, to define heresy, and power to execute the sentence imposed upon the heretic. This we will denominate the spiritual domination of the Papacy. It came into exercise in the light of the prophecy when the authority to rule in spiritual things and

define heresy was recognized by the State, and opposition brought under control. The recognition of the authority implies the furnishing of the power to make it effective. This power has been furnished by the various governments which have owned the papal sway. The Papacy has defined heresy, adjudged the punishment, and handed the culprit over to the civil power to be punished. This spiritual domination of the Papacy began in 538. It did possess temporal power as ruler over the States of the Church, but this was a rule of a different character, and given at a later date, 735. While this temporal dominion as a civil ruler over one State added prestige to the spiritual domination over the Roman world, which began in 538, the spiritual domination was not dependent upon it. Bearing in mind this distinction will save us from confusion. 5. The little horn represents a power which should be shrewd and far-seeing. "In this

horn were eyes like the eyes of man." Dan. 7:8, 20. The civil divisions of Rome were represented by blind, insensate horns on the head of a beast. A beast looks only to the present—present desire, pleasure, passion, rage. But man plots and plans for the future. The little horn had the eyes of man, connected with the brute force of the beast. What striking symbols are these of the kingdoms of the earth and the Papacy! Like the beasts, the governments of earth have contented themselves with present contest, defense, security; but, as no power that ever before existed, the papal system, in her scheme of education, in her methods of working, in her theology, in every phase of her operations, has planned for future conquest, dominion, glory. How could the blind kingdoms of earth hope to cope with such a power?

6. The little horn symbolizes a blasphemous power. "He shall speak great words against the Most High." Dan. 7:25. And the Papacy has fulfilled this. Vicegerent of the Son of God, King of kings, Lord God the Pope, the Head of the Church, the Arbiter of the destinies of men, having power to save or to destroy, and infallibility of teaching, are among the claims which this system has assumed, things which Deity holds in its own power. Pope Nicholas said to the emperor Michael, "The pope who is called God by Constantine, can never be bound or released by man; for God can not be judged by man."—Daniel and the Revelation, p. 136.

Persecution, and Why?

7. The little horn symbolizes a power that should "wear out the saints of the Most High." Dan. 7:25. "It was given unto him to make war with the saints." Rev. 13:7. Has the Papacy done this?—Indeed it has. The millennium of her supremacy has been one great field of war and strife and persecution and bloodshed, lighted by the auto da fé of many a Christian martyr. It is estimated by some that fifty millions or more died on account of "heresy" during the time of papal supremacy. And yet the persecutors felt justified in doing it. To-day Roman Catholics defend the Inquisition as necessary to purge "the church" of heresy and the State of treason. They felt that they were doing God service. It was to them a duty to rid the church of the enemies of "the church." Yet the church does not hold herself responsible for those who were put to death by the civil power. These she claims were enemies of the State. But what are the facts?—Simply these: The State was induced to enact religious dogmas into civil law, and then to maintain her own standing her rulers were forced to proceed against those adjudged by the church as heretics. But it was religious persecution pure and simple. But do not think, reader, that these men who persecuted during the Dark Ages were worse than men of to-day. They were not. Many of them were honest, warm-hearted men. Why then did they persecute?—Because they did not know Jesus Christ and his Gospel, and had connected themselves with a system and committed themselves to principles, which put man in the place of God, made his children ministers of the law instead of the Gospel, and hence it became a part of their duty to judge and execute punishment. The evil lies in the principles, the system, which bound its followers in slavery and blindness. Like the Jews of old, had they known the wisdom of the Gospel, they would not have persecuted the followers of Christ, nor any one else. They did these things because they did not know God. See 1 Cor. 2:8; John 16:1-3. We regret that we have not space to finish this subject in this issue; we will conclude it, the Lord willing, next week.

Publishers and Terms

By Editor

(Entered at the Post-office in Oakland.)

For Publishers and Terms, see page 15.

JEWISH CUSTOMS AND TRADITIONS.

By F. C. Gilbert

(By an Israelite.)

“The Feast of Harvest,” or Pentecost.

THE second in the series of feasts noticed in our last is named in the heading above. When it was first instituted, it was known as “the feast of harvest,” because at that time the people brought of their first-fruits unto the Lord, as an appreciative token for the abundance of his blessings to them. Later it was called “Pentecost,” because of the time that determined this feast. The first Sabbath after the Passover, or rather the day following the first Sabbath after the Passover, the people were to offer the wave sheaf unto the Lord; and from the time this offering was rendered, seven full weeks, or fifty days, were to be numbered, till this feast was come. Lev. 23:9-21; Deut. 16:9-11; Num. 28:26. It is by this latter name—Pentecost—it is known in the New Testament.

At this feast the people gathered from all parts of the country, and assembled at Jerusalem, there to present their offerings unto the Lord for the abundance of crops he had given them, and also to recognize him, by their expression, as the giver of all their bounties. This was the first fruit they gathered in the year. The true significance of this feast we find fulfilled to the disciples fifty days after the ascension. The record is as follows:—

“And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.” Acts 2:1-4.

Christ labored upon the earth for three and a half years, and of his labors scarcely any fruit was to be seen. The entire Jewish nation had united in demanding his life; the Romans did their share in condemning him; the disciples had forsaken him; one had betrayed him, another had denied him, and the rest of them had their hopes blasted concerning him. This was the condition of things when Jesus cried on the cross, “It is finished.” But God had said that the words which proceeded from his mouth would not return unto him void, but would accomplish his design. Christ was raised from the dead as the first-fruit of God’s labors, to vindicate the truth that all men

would be raised. And now, on this day of Pentecost, the Lord sends upon his disciples the outpouring of the Holy Spirit, that the words which Jesus spoke while here upon earth might be fastened upon the hearts of the people, they be convicted of sin, and some results of Jesus’ labors be manifested. And on that day 3,000 souls accepted the Saviour of the world as their Messiah, and God was glorified. What a beautiful crop of first-fruits to the Lord this was! And I doubt not that the heart of Jesus, the angels, and all the disciples were made glad at the abundant harvest for the kingdom of God. The labor had been bestowed; God was now giving the increase. This, as God designed to teach his ancient people, was the meaning of the “Feast of the Harvest,” or Pentecost. And the promise of the outpouring of the Holy Spirit was not a new thing in the Bible; it had been mentioned many times in the days of the prophets, and all could have known if they would only have sought.

But the Jews, having lost sight of the truth of this feast, were ready to disbelieve the work of God as soon as it was not in harmony with their ideas. They had come to Jerusalem, as aforetime, to go through their round of service, but they did not see in it the purpose of God. Acts 2:5-13. They have entirely repudiated God’s original plan concerning this festival. A belief has grown up among them that the chief reason for “Pentecost” is the giving of the law at Sinai. They teach that God gave the law to Israel fifty days after their exode from Egypt, and thus the day is commemorated. And in view of this belief volumes have been written of legends, traditions, and stories, which lead the minds of the people away from the Word of God to their own traditions. And, as mentioned in our last article, instead of simply having one day for this feast, an additional one is observed.

In their prayer-books for this holiday, the greater part is filled up with ideas concerning the law, and the rabbis’ ideas concerning the same. In the Pentecostal prayer-book, page 87, we read:—

And every generation, and its governors that existed before them, and those that rose after them, were all placed at Mount Sinai with them, to let them know that the intelligent generation was more acceptable than them; to make them understand good judgment and knowledge; there was no blemish in them, for they were entirely perfect.

And in the same book, page 150, we read:—

Dread seized the holy hosts when thou didst turn the mountain over them like a tub; they received the pure law with fear and tremor.

Not a text of Scripture can be adduced to support an idea contained in these quotations, yet scores of other passages might be quoted to show how they regard this festival, and what they say concerning the law. And they even go so far as to blame God if people did not keep the law. And, too, they make God responsible for the ignorance of the Gentiles in not knowing God’s law, as they were not there at the time the words were spoken.

In view of these things we wonder not at these words of Jesus: “He that is of God heareth God’s words; ye therefore hear them not, because ye are not of God.” “Why do ye not understand my speech? even because ye can not hear my word.” John 8:47, 43. The words of Jesus were foreign to them, because they had been so accustomed to devise cunning fables and follow them, as well as allure others into believing them. They could not stand wholesome doctrines, and they would not allow others to believe them. Thus, by teachings which depreciated the Word of God, they brought the strong denunciations of Christ upon them.

Reader, are you not thankful that the Lord has given you of his Spirit to reveal the true teaching of his Word, and that the true idea of Pentecost has been revealed to you? Then remember you are debtor to God's ancient people, who are honest, and yet in darkness on these things, and whose hearts are hungering for the truth, even the truth as it is in Jesus. F. C. GILBERT.

SANCTIFICATION.

By Mrs. Martha J. Gates

O, how my soul with rapture longs For those bright scenes above, When I shall stand on heavenly ground, And view the home I love!

Far, far beyond the shades of night Eternal glories rise; There everlasting joy abounds, And pleasure never dies.

To that bright world my soul aspires, Here would no longer stay; There peace and happiness are found In realms of endless day.

Eternal Father, may Thy love From Thy bright courts descend, And fill my soul with holy power, And joys that have no end.

MRS. MARTHA J. GATES. Willet, N. Y.

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