Earlier text: Paul’s Offer for OnesimusYearly Meetings.
By Editor
NEARLY four years since, we made the following remarks under the heading of Yearly Meetings. We have reasons to suppose that but a small portion of our readers were then ready to receive them. The tug of battle on organization for these four sad years has brought our people to a position where with pleasure we lay these pointed remarks before them again: We wish to call the attention of the brethren to the subject of holding one or more Conferences yearly in each State where needed. Our yearly meetings in this State, held at Battle Creek, for a few years past, have had a most healthful influence on the cause, especially in the vicinity, then why may not other States, and other portions of this, share the same blessing? We lack system. And we should not be afraid of that system which is not opposed by the Bible, and is approved by sound sense. The lack of system is felt everywhere. Much labor is lost by this lack. Why not have a yearly meeting in Maine, Massachusetts, New Hampshire, Vermont, Connecticut, Pennsylvania, several in New York, Ohio, Michigan, Wisconsin, and Iowa, one in Illinois, Indiana, Minnesota, and so on as the truth spreads, and friends rally around the standard? Let the time and places of these meetings be seasonably known, and how easy to secure the needed amount of ministerial labor. Many of our brethren are in a scattered state. They observe the Sabbath, and read with some interest the Review; but beyond this they are doing but little or nothing for want of some method of united action among them. It is time that all do something to add to the strength of this cause. Its enemies are many and active, and its friends should be awake and zealous. Then let the scattered friends of the cause of Bible truth be assembled in their localities yearly, to learn their present position and duty, and be cheered on to vigorous action. We are aware that these suggestions will not meet the minds of all. Bro. Over-cautious will be frightened, and will be ready to warn his brethren to be careful and not venture out too far; while Bro. Confusion will cry out, "Oh, this looks just like Babylon! Following the fallen church!" Bro. Do-little will say, "The cause is the Lord's and we had better leave it in his hands, he will take care of it." "Amen," say Love-this-world, Slothful, Selfish, and Stingy, "if God calls men to preach, let them go out and preach, he will take care of them, and those who believe their message;" while Korah, Dathan, and Abiram are ready to rebel against those who feel the weight of the cause, and who watch for souls as those who must give account and raise the cry, "Ye take too much upon you." In reply, we would say that Bro. Over-cautious reminds us of the brakeman who supposed that all that was necessary to run a train of cars was to use the brake well. We would also suggest that he and others of the same views and feelings, try to run a train by the use of brakes. Their success in standing still would, we think, teach them the necessity of having an engine, wood, fire, water, steam, as well as brakes. Bro. Confusion makes a most egregious blunder in calling system which is in harmony with the Bible and good sense, Babylon. As Babylon signifies confusion, our erring brother has the very word stamped upon his own forehead. And we venture to say there is not another people under heaven more worthy of the brand of Babylon than those professing the Advent faith who reject Bible order. Is it not high time that we as a people heartily embrace everything that is good and right in the churches? Is it not blind folly to start back at the idea of system, found everywhere in the Bible, simply because it is observed in the churches? True, the Bible does not say in so many words that we should have yearly meetings; neither does it say that we should have a weekly paper, a steam printing-press, that we should publish books, build places of worship, and send out tents. Christ says, "Ye are the light of the world. A city that is set upon an hill cannot be hid," "Let your light so shine before men," &c. He does not enter into the particulars just how this shall be done. The living church of God is left to humbly move forward in this great work, praying for divine guidance, and acting upon the most efficient plans for its accomplishment. Men of the world lay their plans wisely and well, combine their strength, and prosecute them vigorously. And should not the church, aided by the principles of the word, and the influence of the Holy Spirit, act as wisely in their high and holy calling? "But," says Bro. Do-little, "Christ says that the children of this world are in their generation wiser than the children of light." Very true; but he does not say they should be. So far from it, that his words are a cutting rebuke on Bro. Do-little, and all his careless, disorderly brethren. It will be seen that these men have wound themselves up in a kind of cob-web argument, and have lain down in an easy position; but we design to tear off the cob-webs, and stir them up to find their place in the church of Christ. There are two extremes which should be shunned; one is for human wisdom alone to combine its feeble strength to carry on the work of God; the other is to leave with God what he has left with us, and sit down with his idea of waiting for special providences before moving. If such move at all, it is independent of the views and feelings of others, each individual constituting an independent church. Some may cry, The Spirit! the Spirit! and others, The word! but our cry shall be, The word and the Spirit. The word presents the form of doctrine, and requires systematic, united action, and the Spirit sanctifies the judgment, gives vitality to the body, and efficiency to the work. It leads into all truth. Read the doings of the apostles in the book of Acts. Notice in particular the conference at Jerusalem recorded in chap. xv. Certain ones had been teaching circumcision as necessary to salvation, and had caused trouble in the churches. Paul, Barnabas, and certain others went up to Jerusalem to help settle the matter. After some contention with Judaising teachers, Peter, Paul, Barnabas and James made scriptural and experimental remarks. Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company with letters to the Gentile churches in Antioch, Syria and Cilicia, containing the decision of the Jerusalem conference, which commences as follows: "For it seemed good to the Holy Ghost, and to us," &c. What life-giving words at the very opening of this conference address. They speak forth union among the brethren, and the testimony of the Holy Ghost. No wonder that Luke records the fact that the Gentiles "rejoiced for the consolation." We presume that Bro. Confusion and Bro. Do-little would have said, "Leave these Judaising teachers with the Lord. He will take care of them. You must not abridge their religious rights." And the church would have been rent asunder if it had been left to the care of these unfaithful men. But Paul and his brethren stood forth in the counsel and strength of Christ, as the shepherds of his flock, and the guardians of his truth, and the Holy Spirit was with them to testify to the judgment of the whole assembly of saints, and to bring the unhappy dissension to a most happy settlement. We wonder if the friends of extreme free discussion and confusion were never shocked at the word "decrees," applied to the Jerusalem-conference documents, in Acts xvi, 4. In conclusion we would say that it is too late to be afraid of gospel order merely because others have gone into the creed business; too late to run off the bridge to one side, simply because the water roars on the other. Some may feel rebuked in this article; well, perhaps they need it, though this has not been our object, so much as to wake up thought on the subject of yearly Conferences, and systematic action of the entire body. Lessons for Bible Students.
(History of the Sabbath, pp. 138-147.) HAVING given his last discourse relative to the Sabbath, what soon happened to the Lord of the Sabbath? At what point of prophetic time did this event take place? What did he cause to cease by his death? How does Paul describe the abrogation of the typical system? What was the object of this action? Paul uses three expressions in describing the abrogation of the hand-writing of ordinances; what are they? What language is used to show the nature of the hand-writing of ordinances? What were the things contained in it? What is the whole declared to be? Had the law proclaimed by the voice of God from Sinai any resemblance to this? Where was the law of carnal ordinances deposited? Note, p. 139. Would it be at all proper to speak of tables of stone being nailed to the cross, or of blotting out what was engraven on stone? What would it be to represent the Son of God as pouring out his blood to blot out what the Father had written? What would it be to represent the ten commandments as contrary to man's moral nature? Of what would Christ be the minister if he died to utterly destroy the moral law? Does the man keep truth on his side who represents the ten commandments as among the things which Paul says were blotted out? Can we without absurdity call the moral law a shadow? That the Sabbath of the Lord is not included among the new moons and sabbaths of the ceremonial law is shown by several considerations; what is the first of these? This text is worthy of especial attention; first, how does it treat the fourth commandment? Second, what renders it the most remarkable case of Sabbath observance in the whole Bible? What does it show in the third place? Of what is it a direct testimony? On what day of the week did Jesus probably rise from the dead? What change do some suppose took place at this point? An examination of each mention of the first day of the week by the four evangelists, will determine this point; what is Matthew's testimony? How does Mark write concerning it? What is the language used by Luke? How does John speak of it? What are these texts supposed to prove? These are the only texts that relate to the first day of the week at the time when it is supposed to have become sacred; if, then, such an institution as the Christian Sabbath, as commonly understood, exists, where must we look for its foundation? But do these texts mention any change of the Sabbath? Do they not carefully discriminate between the Sabbath of the fourth commandment, and the first day of the week? Do they apply any sacred title to the first day of the week? Do they state as a fact that Christ rested upon that day; an act which would be essential to its becoming a Sabbath? Do they relate any act on the part of God, of taking the blessing from the seventh day, and placing it181 upon the first day; or any act of hallowing the first day at all? Do they mention that Christ did anything to the first day, or even took its name into his lips? Do they give any precept in support of the first day of the week, or offer any hint how it can be enforced by the fourth commandment? Should it be contended from the words of John that the disciples were met together on the evening of that first day of the week, to honor the day of the resurrection, what scripture immediately comes up to refute that assertion? The Scriptures affirm that God cannot lie; can the fourth commandment be changed to support the first day of the week, without changing the truth of God into a lie? How should the fourth commandment read to support the first day of the week? Does such an edition of the fourth commandment exist? Are such titles as these anywhere in the Scriptures applied to the first day of the week? Did the Law-giver bless and hallow that day? Is such a change of the fourth commandment on the part of God possible? After such a change, would any part of the original Sabbath remain? To yield to the passions is to give up the struggle, and to acknowledge ourselves beaten; but to contend to the last is to earn the reward of the faithful. The Lion and the Lamb.
By Jos. Clarke
THE lion is an emblem of all that is courageous. The lamb is a symbol of innocence, harmlessness, and peace. In Rev. v, 5, Christ is represented as the lion of the tribe of Judah: in the 6th verse the lamb is used as a representation of the same personage. Thus, we see, evidently, portrayed the union, in Jesus Christ, of the most sublime quality of dauntless courage, mingled with the patient innocence of the lamb. The patience and gentleness of the lamb without courage, would be only tame submission, and a defenceless state, pitiable indeed among a legion of howling wolves. The courage of the lion unmixed with other qualities, would only be a fierceness, a dread to all within his bounds. But the union of these qualities, a union so justly balanced, forms a noble subject of thought. The unstable person, of whom we have just now written, would do well to ponder upon this part of Jesus' character. Notice his undaunted demeanor, when in Herod's court, when questioned by Pilate, when insulted by the religious mob, when spit upon and buffeted. Did he flinch and draw back? Did he feel irresolute and ashamed? Did he say, Oh! this is too much! I can't bear all this! Did he cower and tremble? Did he long for ease at the cost of truth? Did he stop and smile, and half confess to the high priest, Ananias, and finally submit, and do as the mob demanded? Ah, no! the lion of the tribe of Judah never bowed to such a crew of religious bigots. No. It makes one happy to think how courageous the great kingly heart of Jesus was then! How noble, how gentle, too! There was the lamb-like gentleness and sweetness mingled with the courage of the lion. No angry stifled mutterings of suppressed indignation; no haughty superciliousness; but courage of the highest possible character, most justly balanced with the most perfect gentleness. O, what courage! For the joy set before him he endured. Courage, dauntless courage! How noble, when so sweetly blended with lamb-like innocence, gentleness, and peace. Think of it! Compared with this what are the colors of the rainbow, or the hues of the diamond? Imagine, if you can, the beauties of the celestial City; still you have in Jesus the glory that outshines all other glory, save the glories of Jehovah, who planned the scheme. Thank God, other witnesses have arisen who have partaken of these noble qualities. Daniel and the prophets all unknown to fear; Luther at Augsburg and at Worms, and Huss, his predecessor, and a multitude of others, lion-hearted as to fear and courage; martyrs who sang in the flames—no craven cowards were they, but lion-like men, with the gentleness of the lamb. Think of them, and love them, and be like them. Shame on this low cowardice which Peter felt, as he swore he was a stranger to the noble Jesus. Shame on this childish dread of public opinion, as the mob shower contempt upon God's holy law! Shame on the soul that, knowing God's requirements, fears to step forward upon the platform of truth, lest the contempt of families fall upon him. Who need fear, when doing right? when following him who is the Lion of the tribe of Judah, the Lamb slain, the bright and morning star? No; with such a leader as Jesus, we fear not the clamor or the cross. Insolvent Debtors.
By A. S. Hutchins
To ONE in whose heart it is written, "Thou shalt love thy neighbor as thyself," it would seem to be a sore grief to be placed by circumstances, beyond the ability of satisfying just demands held against him; to be where it is impossible to render an equivalent for that which he has used of another's. Yet some seem to make a very easy thing of their insolvency. How they can enter so little into the feelings of their creditors, or so little realize what the cause of God may suffer from their influence, we cannot tell. For one to allow years to pass after becoming involved beyond his ability to pay his debts, without ever expressing to his wronged creditors his regret for his circumstances, or a wish or desire to make them whole, certainly has the appearance of being contrary to the principles of the gospel, contrary to justice and equity, and most assuredly contrary to the penitent debtor's prayer in the parable of Matt. xviii. "Have patience with me," said he, "and I will pay thee all." If those who are thus involved have it in their hearts to satisfy their creditors if they could, or to do so if their circumstances should in the future permit, why not frankly inform them of it? "Out of the abundance of the heart the mouth speaketh." This might greatly relieve the injured mind. It might do much to remove the blight and mildew from the cause in some places. "Withhold not good from them to whom it is due, when it is in the power of thy hand to do it." "Provide things honest in the sight of all men." "That ye may walk honestly toward them that are without, that ye may have lack of nothing." Time is short. What we do for the salvation of souls must be done quickly. Let us feel this. I see not how the church can come into the unity of the faith unless its members are all right. O, then, let us make straight paths for our feet, lest that which is lame be turned out of the way: and hasten our escape "from the windy storm and tempest," and gain the haven of endless bliss. Inherent Immortality.
By Mrs. M. W. HOWARD
SOMETIME ago an article of mine, "Rest in Hope," was handed by myself to one for whom it was partly written. Afterward the remark was gravely made to me that I was "confounding immortality and eternal life." My comprehension was too dull to catch at once the distinction, for I had ever accustomed my mind to regard them as synonymous terms. It was in a position that it might not then be discussed, pro or con, so I meekly received it, as it was designed, a poser, and laid it quietly aside for future examination. But after earnest thought I failed to discover my error, and made the following note as the result of my meditations. At conversion we come into possession of eternal life—not, however, in its maturity or consummation, but, as it were, in its germ or seed form, which in a future world is developed into immortality: and Christ seems to recognize this when he says of the water he gives, "It shall be in you a well of water springing up into everlasting life." I was again aroused to this subject by a recent sermon to which I listened intently, little thinking that interest was to be so soon intensified by readings in the Review. The text, "the thing that hath been, is that which shall be," was made to glide almost naturally upon the immortality question. The common arguments outside the Bible were adduced. That passage of Shakespeare, so familiar to all, was adduced: "It must be so, Plato, thou reasonest well. Else why this pleasing hope, this fond desire, this longing after immortality," &c. But the speaker had the frankness to admit that all this was no proof, for the words of inspiration were the only unerring guide. He had now come to the point, and my interest was complete, watching for what I knew he could not give upon divine authority. But in a moment he was off, with the bare assertion, that "if the Bible was full of immortality, that settled the matter incontrovertibly." Yes, said I, mentally, if. Did he use that "if" deliberately? Was he indeed so well informed that he must thus parry what he dare not fully meet? Had he read Olshausen's comments on 1 Cor. xv, 19, and on Luke xvi, 24-26? Had he met remarks on this from Luther, Dr. Dick, and others, whose sayings all Christendom venerates? I know not; the dodge alone was before me. Yet, as he was a Methodist, he could hardly have been unacquainted with the fact that Richard Watson in Institutes ii, 83, affirms that, "the Bible contradicts this supposed fundamental truth,"—man's natural immortality. It must be admitted that the public teachings of the pulpit and of the press have not given a uniform and certain sound, and not till people are educated up to investigating for themselves can we hope for their disenthralment from the opinions of men. But how is this to be expected of the masses, since they do not require religious theories to be backed by a Bible precept? Indeed it has come to be fashionable to decry a systematic study of the sacred volume, with intent to form opinions. Years ago, when attempting to convince a Romanist of the folly of praying to saints, he remonstrated, "but the holy virgin"—finishing the sentence for him, I added—"was a woman, a weak, erring woman, like myself." In dismay at my supposed blasphemy he crossed himself reverently, exclaiming, "Be decent woman, be decent!" Not unlike the poor Romanist is the feeling manifested by most Protestants when the subject of man's inherent immortality is broached. True, they admit that it is the gift of God, that by patient continuance in well-doing we are to seek for glory, honor, immortality, eternal life; for so says Paul to the Romans; but if you attempt to carry it farther,182 their ears are closed and an ominous silence reigns, except it be broken by the cry of heresy. And heresy is a sad thing, since persisted in it excludes its adversaries from eternal life. 2 Thess. ii, 11, 12. But it is well that it be ascertained truly what is heresy, for it is no new thing for what one age has regarded as the rankest heresy, to come to be considered the soundest orthodoxy; no new thing “That the heroes of to-day
Were the fools of yesterday.” Instance Galileo and Copernicus, little more than three hundred years ago, pining in a prison for teaching that “the world was round and turned around.” Rome and her minions raised the cry of heresy, and even the great reformer, Luther, had not sufficiently broken away from the fetters of error but he must leave on record, “That fool [Copernicus] will turn the whole art of astronomy upside down, but the Scripture teacheth another lesson, when Joshua commanded the sun to stand still.” But all the world knows it was reserved for science to demonstrate that Rome and all Christendom was wrong and Copernicus was right. A different demonstration may be in store for those who rush as recklessly to conclusions which accord with their wishes. How often do we hear assertions from such as claim immortality in sin, which are such gross exaggerations, as to lack every essential element of truth. As if to say that the wicked are to be raised to suffer the pangs of an eternal death, was equivalent to saying the wicked perish at death. And if it be intimated that an inability to discern a difference, subjected one to pity, how ready are they to retort with a tinge of resentment, “We ask not your pity,” words which have actually been addressed to the writer. Nevertheless, we reiterate, we pity those whose judgment is so warped and fettered that they can discern no difference between lying down to rise no more at all, and lying down to rise not again, till the heavens be no more, and then rising to “everlasting shame and contempt;” between suffering the vengeance of fire eternally, or suffering the vengeance of eternal fire according to the Bible. Jude 7. In dismay are any ready to exclaim, Here is the boldest infidelity—a striking at one of the foundations of all Christian belief, as I have heard? Well, I cannot help it. But let such, instead of turning away with hands uplifted in horror, think candidly, look carefully, that they may discover if “the very adverbs, the very terms used,” do not show a perfect cutting off from life, and hope, and immortality, rather than the continuance of the thing spoken of?
Mrs. M. W. HOWARD.
Malone, N. Y., April, 1863. Reply to Bro. Hutchins.
By M. E. Cornell
I THINK the report in New Hampshire concerning what I said of the time of total eclipses, not exactly correct. I have usually reasoned about as follows: "The darkness of may 19, 1780, was not caused by an eclipse, 1. Because it was at the time of full moon, 2. Because a total eclipse does not occur, or could not occur AT THAT TIME, in the month of May." About the three months in which a total eclipse could not occur, I have no recollection. But whatever my statement was, it was made on the authority of a lecturer on astronomy with whom I conversed. I am glad it has been called in question, for I have never seen any necessity for any point of our faith to be supported by doubtful testimony. I shall take pains to ascertain the facts in relation to it. Does the lady you refer to claim that the phenomenon of May 19, 1780, was the result of an eclipse? If so, let her grapple with the well-known astronomical fact that the moon had just fulled, and that there never can be a total eclipse of the sun at the time of full moon. But if our main statement was true, and it cannot be disproved, it must be evident to every person that all this ado concerning a probable mistake in an incidental remark, not at all essential to the argument, is only for the sake of cavil, and to show a fault in the preacher because none can be found in the truth. Does the opposer imagine that the foundation of the house is gone, because a shingle has blown off the roof? While I regret that I should have brought forward doubtful testimony to support that which was already abundantly proven, I rejoice that truth rests upon its own immutable basis. Hoping to be so guarded in the future that I shall give no unnecessary occasion for our good to be evil spoken of, I shall still pray, "Truth is the gem for which we seek,
O, tell us where shall it be found?" Three States of Life.
By D. Hildreth
MAN in his primitive condition was superior in every respect to what he is now, both in physical and mental endowments. Behold the prototype of the race as he stands with large and powerful frame, not only strong, but symmetrical and beautiful, endowed with a constitution that a thousand years of Eden life would not impair; possessed also of a well-balanced and powerful intellect, such as is not known at the present time; surrounded with the comforts and luxuries of life, in the midst of a beautiful garden of fruits and flowers and singing birds, with a salubrious atmosphere and never ending spring. Such was the morning of Adam's life. But a change took place. The garden was taken away. The delightful, ceaseless spring was exchanged for extremes of heat and cold, sunshine and storms. Instead of spontaneous fruits the ground must be tilled and sown and reaped in the sweat of the face. Additional labor must be performed to keep in subjection the thorns and thistles added to the cup of sorrow. The healthful atmosphere becomes miasmatic. Inoffensive beasts become savage and dangerous. What is the effect of this change? That iron constitution finally yields to the sorrows and perplexities, heats and snows and labors of nine hundred and thirty years. And the effects of this universal curse continue and increase even to the present time. That majestic form has greatly dwindled in size. That powerful constitution which could endure nine hundred summers and winters, now scarcely endures three score and ten. It is a law of physiology that when the body is weakened and impaired the mind suffers with it. The conclusion is inevitable that successive generations of sickly and diseased bodies have greatly reduced the primitive power and strength of the mind. We then behold in contrast with Adam a race greatly reduced in size, in length of life, in strength of body and mind, a race which in the natural course of events would soon run out. But Christ is coming in this generation, and our unhappy condition will be changed for a state of life which we can contemplate with pleasure. The earth renewed and dressed in more than pristine beauty and loveliness is to be an everlasting home. That beautiful garden will be restored, and in addition to it the radiant golden City. The King of glory is to be here. Angels will be our visitors. Instead of our present decaying frames, we shall have bodies that will live forever. Instead of weakness, we shall have strength; instead of pain, pleasure; instead of sickness, health; instead of sorrow, gladness; instead of thorns and thistles, flowers and fruits; instead of an atmosphere filled with vapor and smoke, we shall have one clear and radiant, perhaps at times lit up with more than auroral splendor. One touch of omnipresence would place the earth in a position to insure eternal spring, and free it from storms and everything that would injure or destroy. And then every power of nature is to be greatly strengthened. Our present imperfect vision will be exchanged for perfect vision which distinguishes objects as clearly at a distance as near at hand. The rich anthems of praise to Jesus will be wafted afar on the gentle zephyrs over the New Earth's plains. The delightful fragrance of flowers and shrubbery will continually fill the air. A quickened taste will relish many delicious fruits. Quickened sensibilities will thrill the soul with a thousand exquisite pleasures. With finer, richer voices we shall sing praises to the Lamb. With stronger minds we shall more fully comprehend the depths of a Saviour's love. Every one will have a possession of their own which they can improve and ornament to their liking. Our present pace will be exchanged for angel speed, with angel wings, when all Israel, scattered over the face of the earth, will assemble in holy convocation every Sabbath. O brethren, do you not want to be there? Selections from the Psalms Arranged Alphabetically.
By D. E. Gardner
All the paths of the Lord are mercy and truth, unto such as keep his covenant and his testimonies. 25: 10. Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord. 31: 24. Cast thy burden upon the Lord, and he shall sustain thee; he shall never suffer the righteous to be moved. 55: 22. Defend the poor and fatherless; do justice to the afflicted and needy. 52: 3. Evening, and morning, and at noon, will I pray and cry aloud; and he shall hear my voice. 55: 17. For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me upon a rock. 27: 5. Give me help from trouble; for vain is the help of man. 60: 11. He healeth the broken in heart, and bindeth up their wounds. 147: 3. I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread. 37: 25. Justice and judgment are the habitation of Thy throne: mercy and truth shall go before Thy face. 89: 14. Know ye that the Lord he is God; it is he that hath made us, and not we ourselves; we are his people and the sheep of his pasture. 100: 3. Let Israel hope in the Lord; for with the Lord there is mercy, and with him there is plenteous redemption. 130: 7. Many are the afflictions of the righteous; but the Lord delivereth him out of them all. 34: 19. Now know I that the Lord saveth his anointed; he will hear him from his holy heaven with the saving strength of his right hand. 20: 6. O fear the Lord, ye his saints: for there is no want to them that fear him. 34: 9. Precious in the sight of the Lord is the death of his saints. 116: 15. Quicken me after Thy loving-kindness: so shall I keep the testimony of Thy mouth. 119: 88. Rest in the Lord, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to183 pass. 37: 7. Shall not God search this out? for he knoweth the secrets of the heart. 44: 21. The Lord is nigh unto all them that call upon him, to all that call upon him in truth. 145: 18. Upon the wicked He shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup. 11: 6. Vow and pay unto the Lord your God; let all that be round about him bring presents unto him that ought to be feared. 76: 11. Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright, will I show the salvation of God. 50: 23. Xalt ye the Lord our God, and worship at his footstool; for he is holy. 99: 5. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. 23: 4. Zion heard and was glad; and the daughters of Judah rejoiced because of thy judgments, O Lord. 97: 8. It was the evening appointed for prayer-meeting. The moon was shining bright and full; the air was soft and pleasant, and the roads smooth; and I thought while riding along, There will be a good turn out to-night; but I was disappointed; for only six were present; enough however to claim the promise, and the blessing was not withheld. But we were not satisfied. Where were our brethren? Had they become so entangled with the world that they could not get away to prayer-meeting? Had they forgotten the injunction to exhort one another daily, and so much the more as they should see the day approaching? Or did they see the day receding? Have you, dear brethren, lost your love for the cause which calls us to press together? The time has come when we must press together, when we must sacrifice something for our Jesus; if we cannot sacrifice enough to spend a few hours in the midst of the week to attend prayer-meeting, I fear we never shall sacrifice enough to gain an entrance into the city of Him who sacrificed his only Son for us. What is the matter? What keeps you from the prayer-meeting? Is it Satan? He will bring up something and say it demands your attention, and thus keep you away if possible till you lose all love for that sweet season when our souls are refreshed. He well knows if he can make you neglect the prayer-meeting that he is keeping you from one feast where you would gain strength to resist temptations of his. Come, dear brethren, we want you to share the blessing with us; let us rally and together, heart and hand, face our foe. Then we shall conquer. M. J. C.
Mill Grove, N. Y. Let Earth be Drear.
By E. W. Darling
THERE'S bane for all below,
Some cankering grief, some woe,
Some poison drops to flow
From every fountain.
Yet this relieves us still,
Soon free from every ill,
Glad notes our hearts shall thrill
On Zion's mountain. Then let this earth be drear,
We are but pilgrims here;
That better land is near,
We soon shall gain it.
For all that do endure,
A home in heaven is sure,
So lovely and so pure
No ill can stain it.