THE tabernacle of the old dispensation had two apartments and a ministration in each. The first apartment had its seven golden candlesticks, table of showbread, and altar of incense. The second apartment had the ark of the covenant, or testimony, over which was the mercy-seat, and in which were the tables of the covenant, or the tables of the testimony, upon which were written the ten commandments by the finger of God.
Why was the Lord so particular in requiring Moses to make the sanctuary according to the pattern shown him in the mount, and in having the worldly sanctuary and its furniture so carefully described in his word?—Evidently it was that we may learn concerning the tabernacle in heaven and its furniture. This must be so, because it is expressly stated that the worldly sanctuary was a "pattern of things in the heavens" (Heb. 9:23), and that its holy places or apartments "are figures of the true" (verse 24.)
The Tabernacle in Heaven as Seen by John.
The true tabernacle was seen by John while in holy vision on the Isle of Patmos. In the Revelation it is called the tabernacle of the testimony (Rev. 15:5); therefore it must contain the tables of the testimony, upon which God engraved his testimony, the ten commandments (Ex. 31:18; 32:15; Deut. 4:12, 13), the great original of those placed in the tabernacle built by Moses. He saw the throne of God and seven lamps of fire burning before the throne (Rev. 4:1, 2, 5), evidently the antitype of the seven golden candlesticks which were placed in the first apartment of the ancient tabernacle. John also saw the altar of incense and the golden censer. Rev. 8:3-5. These were both articles of furniture in the tabernacle of the old dispensation.
Another important statement which John makes is that "the temple of God was open in heaven, and there was seen in his temple the ark of his testament." Rev. 11:19. The original word for "testament" in this and every other passage in the New Testament is identical in meaning with "covenant," being always translated from the same Greek word, diathēkē. This ark we recognize at once as the antitype of the ark of the covenant, which contained the tables of the covenant upon which God's covenant, the ten commandments, were written. It will be remembered that those tables were placed in the most holy place of the earthly sanctuary. See Deut. 4:12, 13; 9:9, 10; 10:5, 8; Ex. 40:17-21; Heb. 9:2-4.
The Use of the Words "Tabernacle," "Sanctuary," and "Temple."
These words are sometimes applied in the Scriptures to other things, but this in no way nullifies or weakens the positive testimony of the scriptures which have been cited. We will refer to a few texts where these words are used in a secondary sense, or are applied to other objects to illustrate the truth of the above statement. On the mount of transfiguration Peter said to his Master, "Let us make here three tabernacles; one for thee, and one for Moses, and one for Elias" (Matt. 17:4); that is, a dwelling place for them. In Isa. 8:13, 14 it is said that the Lord of hosts "shall be for a sanctuary," that is, a dwelling place for his people, who are said to dwell or abide in him. See John 15:4-7. Again
God's people are spoken of collectively and individually as a house or temple of God, because God dwells in and among his people by his Spirit. See 1 Peter 4:17; 2:5; 1 Cor. 3:16, 17; 6:19; 2 Cor. 6:16; Eph. 2:19-22. Because God's people are built up a spiritual house and a holy temple, in which he dwells by his Spirit, is no argument against his having a real literal dwelling place, where his throne is located, for we have the positive declaration that his sanctuary or dwelling place is in heaven (Ps. 102:19), that he has a glorious high throne (Jer. 17:12), and that it is in the heavens (Heb. 8:1, 2).
The Two Thrones.
The throne of the Majesty in the heavens is the throne of God the Father. Christ occupies that throne with his Father at the present time (Rev. 3:21), and as Christ rules upon his Father's throne, and is a priest upon his Father's throne (Zech. 6:12, 13), we know that Christ's present office and work is that of a priest-king. The "counsel of peace is between them both," the Father and the Son. While Christ occupies this position as priest-king on the throne of his Father, that throne is called "the throne of grace" (Heb. 4:14-16), but when Christ comes again, "then cometh the end, when he [Christ] shall have delivered up the kingdom to God, even the Father" (1 Cor. 15:23-25). Then Christ's reign as a priest-king on his Father's throne comes to a close, and Christ is crowned King of kings and Lord of lords, and takes his own throne, the throne of his father David, on which he will reign forever, for "of his kingdom there shall be no end." Luke 1:31-33.
Christ a Priest after the Order of Melchizedek.
Christ's reign as a priest-king, that is, performing the twofold office of priest and king, was illustrated and set forth in the priesthood of Melchizedek. See Heb. 6:20. Melchizedek was king of Salem, which signifies king of righteousness, and king of peace. Heb. 7:1, 2. Salem, or Jerusalem, often includes God's people as well as the city. See Matt. 23:37; Luke 19:41, 42; Ps. 147:12; Isa. 52:1; 62:1. So Christ reigns as king of Jerusalem, his people, ministering righteousness and peace to them, and as our Advocate he pleads the merits of his shed blood as a propitiation for their sins; and thus God can "be just, and the justifier of him which believeth in Jesus." Rom. 3:24-26. As King he exercises his own power in behalf of his people, giving them life, righteousness, peace, strength to resist temptation, and power to overcome all inward and outward foes. As our Advocate, he exercises his love and mercy in pleading the cause of his people, for "if any man sin, we have an Advocate with the Father, Jesus Christ the righteous." 1 John 2:1.
We would again call attention to the statement found in 1 Corinthians 15, in regard to Christ's present reign as priest-king. We read that when Christ comes again "then cometh the end," that is, the end of Christ's reign with the Father as priest-king on the throne of grace. Then the kingdom and throne are delivered up to the Father. "For he [Christ] must reign [with the Father on his throne], till he [the Father] hath put all enemies under his [Christ's] feet." Verses 23-25. When Christ is crowned King at the close of his priestly work, he is given the throne of his father David. Luke 1:32, 33. This is the time when the Father puts all Christ's enemies under his feet, that is, he6gives Christ power and authority to rule the world. In other words, he is set as king, and the heathen are given him as an inheritance, and the uttermost parts of the earth as a possession. Ps. 2:6-8. This kingdom is an everlasting kingdom, and will include the whole earth. Dan. 2:34, 35, 44; 7:13, 14, 27.
His power, as the King or Prince of Peace, to convert and save his enemies while he reigns as a priest-king will be exerted to the uttermost, but some will not yield to his mild scepter; so he lays off the priestly robes, is clothed with kingly attire, and he leads forth the armies of heaven to execute judgments by delivering his people (Dan. 12:1), and destroying his enemies (Rev. 19:11-21). It is at this time that he smites the nations, and rules them with a rod of iron (Rev. 19:15; 12:5; Ps. 2:9), and they are swept away as the chaff (Dan. 2:34, 35, 44), and his enemies are devoured as stubble fully dry (Nahum 1:2-10). Then the saints will inherit the kingdom (Matt. 25:34), and sit down with Christ in his throne, as Christ now sits with his Father in his throne (Rev. 3:21).
His Mercy Endureth Forever.
We are not to conclude that after Christ completes his work as our Advocate, and leaves the throne of his Father, and his enemies are placed under his feet, God's throne is no longer a throne of grace, and that God is no longer merciful and gracious, for his mercy endureth forever. His character and his attitude toward all his creatures remain the same. The attitude and character of those who have refused his mercy, slighted his love, trodden underfoot the Son of God, and done despite to the spirit of grace, will have changed.
God will still minister his grace, and pardon the sinner, but his offers of mercy have been rejected. His gracious invitations have been refused, and the gentle pleadings of his Holy Spirit have been resisted and silenced. Thus the finally impenitent are lost and go to perdition simply because they neglect and refuse the great salvation. "Ye will not come to me," says Jesus, "that ye might have life." Hence it is evident that those who will not accept Christ and receive life in him, take the responsibility of deciding their own fate. As they refuse Christ's righteousness and life, they choose sin and death, and God permits them to have their choice.
A SOP FOR PROTESTANTS.
"CARDINAL GIBBONS," says the Catholic News, "gives great encouragement to those who pray for Christian unity. In a sermon in the Baltimore Cathedral last Sunday (November 11) he said:—
"The conditions of reunion are easier than are generally imagined. Of course there can be no compromise on faith or morals. The doctrine and moral code that Christ has left us must remain unchangeable. But the church can modify her discipline to suit the circumstances of the case. If there are any within the sound of my voice who would wish to share in the inestimable blessings of the reunion, I would affectionately speak to them as to the losses and gains which this union would cause. You lose nothing that is worth possessing. You do not surrender your liberty or independence or moral freedom. The only restraint imposed upon you is the restraint of the moral law. The only yoke put upon you is the yoke of the gospel. To this yoke no reasonable Christian can object. You do not give up one jot or tittle of the positive truths of revelation you already possess."
THE GIFT MEASURED BY LOVE.
By Mrs. M. E. Durkee
BY MRS. M. E. DURKEE.
WHEN Jesus was here upon earth he visited all classes of people, the rich and the great, the poor and the lowly. He did not confine himself to those whom he "liked" the best; we do not read that he had any affinities; his love for all caused him to try to benefit all. When he went into the house of Simon, it was not for the purpose of partaking of a great feast, but for the opportunity there presented to teach important lessons. He knew what would there take place, and he wanted Simon to see himself in his true light, as a pardoned sinner, whose gratitude should have called forth generous expressions of praise and admiration of the love that prompted the costly, lavish gift of Mary. Her manner of bestowing it vexed Simon's proud heart. He would have done differently, and no doubt was jealous because he was condemned by the Master's approval of her conduct. Christ's subsequent rebuke proved this to be true.
Do we ever see a parallel to this case nowadays? How often do we hear the remark that certain persons "are fools for giving so much" to help the cause of God; "they might better help the starving poor, or lay up for a rainy day." There are many Judases yet who feel bad about the ointment.
There was once a dear sister whose love to God had received an awakening. She desired in some way to express her appreciation of the labors of the departed pioneer, Elder —. On decoration day she placed some of her choicest house plants upon his grave, and covered it with flowers, interspersed with appropriate texts of Scripture cut from the worn leaves of an old Bible, which was of but little value. The motive was all known to the Lord; it was only a loving tribute to the memory of one who had borne and suffered so much for the same dear Master that Mary loved. She did what she could, and felt that it poorly expressed her gratitude, and yet this act was severely criticised by some who had forgotten to bestow even a little tribute to the memory of this dear servant of God.
The gift is measured by the love that prompts it, be it much or little. Man sees the gift, the outward display, but Christ sees the heart, and will reward accordingly.
Battle Creek, Mich.
MORTAL OR IMMORTAL, WHICH.
By D. E. Scoles
BY D. E. SCOLES.
ARE we possessed naturally of an immortal entity, soul or principle?
This is a question of vital importance, though not realized as such by the masses of to-day. The mysteries of life around us but deepen our desires to know the truth upon this momentous question. Without the truth upon it, we are like a vessel at sea having lost its bearings, and without rudder, chart, or compass; for Satan has a thousand snares and delusions for the unwary, which it will be utterly impossible to avoid unless we are settled steadfastly upon the eternal Rock of truth.
Now as to man's nature. All we know of ourselves in this respect must come from the word of God. Science or reason alone can teach us nothing. But "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." 2 Tim. 3:16, 17.
God has revealed his character, and such parts of his plan as are necessary for our salvation, in his word—the Bible. Wrong views of God dishonor him, and since it is the studied plan of Satan to misrepresent God and cause us to have wrong views of him, it behooves us to follow Paul's advice, "Take heed unto thyself, and unto the doctrine." 1 Tim. 4:16.
What does God say? What are the teachings of the Bible upon man's nature? These are questions which ought to be given our most careful consideration. Does God say we have "an immortal soul," or a "never-dying spirit"? While such statements are heard frequently from the pulpit, uttered by men who ought to know better, yet we find that the word "immortal" is found but once in all the Bible. "Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory forever and ever." 1 Tim. 1:17. Here it is spoken of as an attribute of the great Jehovah, and has no reference whatever to man. The word "immortality" is used five times only in the whole Bible, and is spoken of as being something to be sought for "by patient continuance in welldoing." Rom. 2:6, 7. But why seek for that which we already possess? It is to be "put on" at Christ's second coming, for then "this mortal shall put on immortality." 1 Cor. 15:51-54. It is brought "to light through the gospel." 2 Tim. 1:10. And in 1 Tim. 6:15, 16 the statement is plainly made that God "only hath immortality." Now if he is the only one who has it, we certainly do not have it.
Christ tells us that he came down from heaven to bring life to us. "I am come that they might have life." John 10:10. Also in Rom. 6:23: "The wages of sin is death [not life in torment]; but the gift of God is eternal life through Jesus Christ our Lord." Hence the evidence is clear that we are not possessed in our natural condition of any eternal or immortal principle, and can only have it when God bestows the gift upon us through Christ.
But let us look at the conditions consequent upon its bestowal. "And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life." 1 John 5:11, 12. And again: "For ye are dead [the carnal nature], and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory." Col. 3:3, 4. Consequently the only life that can or will endure eternally is the life of Christ. This life comes to us through faith in the word of God, which to the believer is the incarnate word, Christ really dwelling in it; hence we are admonished to "let the word of Christ dwell in you richly." Col. 3:16. This is simply another way of saying, "That Christ may dwell in your hearts by faith." Eph. 3:17. By this means we lay hold upon him, and "have this treasure in earthen vessels," as it were in trust; then if by "patient continuance" we prove faithful to the trust, we will receive the everlasting reward at the appearing of the Saviour.
Therefore, inasmuch as Christ came to earth, suffered, and died to bring this gift to us, how we dishonor him and thwart his plans so far as we as individuals are concerned when we contend that we are already immortal. The fact is that this is only another scheme of Satan, in his long, dark rebellion, to dishonor Christ by making it appear that he came to earth on a useless mission. And the only authority in the Bible—or any where else—for natural immortality is the language of Satan himself. God said, "In the day that thou eatest thereof thou shalt surely die [not live on an immortal sinner, and never die]." Gen. 2:17. But in Gen. 3:4 Satan calls God a liar, and says to the human family, "Ye shall not surely die." Now which will we believe, God or Satan? If we trust Christ for immortality as a gift through the gospel, to be bestowed at Christ's coming, then we show our faith in God. But if, on the other hand, we believe we already have immortality anyway, and go to our reward at death, then we place our confidence in Satan instead of God. But the Lord says when we do this we trust in a falsehood. "Because with lies ye have903made the heart of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked . . . by promising him life." Eze. 13:22.
The legitimate result of a belief in natural immortality is a belief in a state of consciousness after death. But to believe this is to become a mere shuttlecock in the hands of Satan, to be tossed about hither and thither by his lying delusions. Satan and his demons have the power to transform themselves into what seems to be our dead friends. "And no marvel; for Satan himself is transformed into an angel of light." 2 Cor. 11:14. If we believe them in this form, they will teach us falsehood and lead us contrary to the Bible, for we will believe them because we think they are our loved ones, though their very manifestation is founded on falsehood. God says, "The dead know not anything." Eccl. 9:5. And when a man dies "he shall return no more to his house." Job 7:10. Hence the whole thing is a fabrication of error. It is in reality Spiritualism, or sorcery, that great masterpiece of Satan, which is taking captive not only the world, but the churches of the day as well, because of their belief in this Satanic fable of immortality and consciousness in death. And those who do not turn away from these errors to the truth of the living God, will sooner or later be so deceived and ensnared as to join with Satan and his host of demons in battle against the God of heaven. "For these are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty." Rev. 16:14.
Who will be on the Lord’s side?
TIME AND ITS STORY.
By Geo. E. Price
BY GEO. E. PRICE.
(Continued.)
X. THE FALLING AWAY.
THE falling off from God’s most sacred truth
Described by Paul, that Wicked soon produced:
A church apostate clothed with civil power,
To punish all dissenting from her rules
With forfeit goods, the dungeon, or the stake;
And now arise from all the winds of heaven,
Teaching the world will soon converted be,
A numerous class, whose sole idea is
To aid in hastening on this great event,—
The world to ready make for Jesus’ reign.
With things so mixed in all the affairs of life,
Their work makes progress slow upon the hearts
Through moral suasion only; but through law
They find a shorter road to all they wish.
With their religion popular in name,
Why not of this avail themselves? The nations all
Must be made kingdoms of their Saviour King.
A legal basis in the nation’s laws
For all that Christ commands, would thus secure
Their perfect recognition by the world.
Satan, great cunning by experience taught,
Assumes a seraph’s dress and form of speech
In his last conflict with the church of God.
What wonder then so many are deceived?
Strong parties now they form throughout the land
To this accomplish, nor of pains do lack—
What industry can match a bigot’s zeal?
But still to make their movement stronger yet
They hold out offers to the Church of Rome
If she will only aid them in their work.
And who more ready to sustain the claims
Of institutions founded by herself?
Why should she not now nourish her pet child,
Though it be fed in part by other hands?
And Spiritualism, taking on the form
Of dress and speech more godly, now can gain
Kind recognition oft before denied;
And greater power to lure, deceive, and snare
It gets from day to day. As all combine,
The churches of our land with spirits foul,
And those with Rome, they thus can bring about
The changes that they seek with so much zeal,
In preparation for the coming day—
The thousand years of temporal peace on earth.
Blind leaders of the blind, how manifest!
Blind guides, conducting those beneath their charge
Down to the realms of night, and specious pleas
Are whispered in their ears as they descend,
To quiet conscience and the truth hush up.
But how can pastors that in garb of lambs
Grow fat on blood their wolfish soul obtains
From God’s defenceless and misguided flock,
Expect to hide their deeds from his pure eye?
How can the stains of gore be wiped away
From skirts so spattered with the blood of souls?
Great God above! Why does thy Son delay
To hurl destruction fierce upon their heads?
Why longer lingers their destruction sure,
Or slumbers their damnation so deserved?
XI. THE LAST MESSAGE.
Ah, yes, another angel in midheaven flies,
And follows where the other two are gone,
Proclaiming one more message to the world,
The last of love and warning to the race!
Such is God’s mercy, such his tender love,
That it returns whence it was driven back,
To plead yet once again and light impart
Sufficient to show all the ways of truth.
And fitting this to mark probation’s close;
Most fitting now to ripen well the wheat
For heaven’s garner, and for Tophet’s fires
The tares to gather and the stubble dry!
No more terrific threatening can be found
In all the Book, nor more inducements given
To lead a life of fealty to God.
“The third them followed;” loud rings out the cry
Against the last defiance wicked men
Will hurl against the mighty power of God.
“If any man the leopard beast adores,
Or image made at second beast’s command,
Or in his hand, or on his brow engraved,
Receives this ten-horned beast’s unholy mark,
The same shall drink of God’s unmingled wrath,
Poured to the brim of indignation’s cup,
And tortured be in Tophet’s sulphurous fires,
Before the holy angels and the Lamb.
And unto ages in the face of heaven
Ascends the smoke of their unresting woe.”
O day of sifting, soon will come the test,
Mid great inducements on the side of each,
Greater than aught the world has seen before!
O conflict most tremendous, when such themes
Are agitating every mind and breast,—
Satan’s last chance to persecute the saints,
Christ’s saving, keeping power in full displayed!
‘Tis surely coming; those who will can see
It looming in the distance even now.
But how deceived the world on all these things!
O bold presumption on the part of man
To choose allegiance to the powers of earth,
And thus defy almighty power above—
And that, too, when the end is now so near!
Oh, why give thought to what the beast can do?
At most he can withhold but temporal things,
Though life itself is forfeit, while above
Most glorious crowns await the victor’s brow,
Placed there by Christ’s own hand. But, praise his name,
Not one weak saint that trusts his faithful word
Will be abandoned to the powers of earth.
Oh, why then choose a course that surely ends
In that great torment that the message tells?
XII. SUBLIMEST HOUR.
Ah, truly ‘tis the grandest hour of time,
The most sublime that this old world has seen,
The day at which the countless lines converge
That, stretching back, inclose creation’s life;
The glad fruition of the church’s hope,
The day when sinners rise to meet their doom,
The fruit of seed which their own hands have sown!
What can compare? The day of Salamis,
Of Actium, or yet of Waterloo
Decided but a few brief hours of sway
When mortals strut in pomp. The conquerors there
Had fought for power or liberty. What then,
Did not the world still move the same? But now
Creation’s destiny is balanced high,
And God and angels watch the trembling beam.
Shall mortals not feel interest? Is earth’s doom
A smaller matter than a kingdom’s fall?
Oh, how the countless ages of the past
Grow restless in their dust, as now draws near
The time of their release! Their voiceless tongues
Proclaim their hopes of joy, their fears of wrath,
That shall be consummated in that day;
And yet their living fellows heed it not.
The hills and woods that now so bright appear,
The beauteous flowers, and the purling brooks,
All shout in exultation of that day
That changes their dull charms for Eden’s bloom.
And yet what dread attaches to that sound
In many minds who ought in it delight!
For all the land the hum and bustle rise
Of preparation for that last great day.
Satan and all his minions now prepare
With mighty power and strong delusion dire
For their last struggle ‘gainst the King of kings.
The Holy Spirit of our blessed Lord
Is richly showered upon his people true,
And bids them give his message to the world.
(Concluded next week.)
Religion and Understanding
By Benjamin Whichcote
THAT is not an action of religion which is not an act of the understanding, for that is not a religious act which is not human.—B. Whichcote.
Inward Goodness and Outward Perfection
By B. Whiteside
“OUTWARD perfection without inward goodness sets but the blacker dye upon the mind’s deformity.”
Prove All Things
"PROVE all things; hold fast that which is good." 1 Thess. 5:21.
A FORGIVING KAFFIR.
THAT religion is the most practical thing in the world is illustrated by a touching story related by a missionary:—
“A settler in South Africa, who lived some distance up the country, one day found a native lurking about his stable. He accused the man of trying to steal a horse. The captive reiterated his innocence, and explained that he was making home to his kraal. Despite his frantic struggles and efforts to escape, the poor Kaffir was dragged to a tree, and there, with one blow of an ax, his right hand was severed from the wrist.
“It was about three months after this tragic event that the settler found himself benighted while still far away from his home. He came to a Kaffir hut and asked admission. A tall native desired him to enter, and food was placed before him. Next morning when he rose to depart, his host confronted him, and, holding up his right arm, asked the white man if he knew it. The squatter turned pale—the hand was gone! He knew that he had been at the mercy of the man he had treated so cruelly. The Kaffir continued: “You were in my power. I could have killed you. Revenge said, ‘Kill the man who has maimed you for life,’ but I replied, ‘No; I am a Christian, and I will forgive.’”
Hope in Darkness
God loves thee not less in the darkness of sorrow;
He forgets not his child when the clouds lower
dark;
Then lift thy head, Christian, and hope for the
morrow;
'Tis Jesus, the Faithful, who guides thy frail bark.
LYING VANITIES VS. GOD'S MERCY.
By William J. Boynton
BY WM. J. BOYNTON.
WHILE calling upon a family a short time since, a friend of the lady who was visiting her began to talk against the Bible, introducing point after point which she did not believe, and concluded by saying: "Only an idiot could believe that whale story about Jonah."
I asked her if she did not think that a God who could create the world was able to make a fish that could swallow a man without killing him? She admitted that he was. I then turned to the record in the Bible, and read that God had prepared a great fish to swallow Jonah, and that Jonah's experience drew from him the acknowledgment that "they that observe lying vanities forsake their own mercy." If she could not believe that such an incident occurred, then she must also doubt that Christ ever existed, for he said that the men of Nineveh, who repented at Jonah's preaching, would rise up in the judgment and condemn those who rejected His miracles, because He was "greater than Jonah;" also that all the sign Christ gave the Jews was the sign of the prophet Jonah. "For as Jonah was three days and three nights in the whale's belly; so shall the Son of Man be three days and three nights in the heart of the earth." Matt. 12:40. Further, I said that God had recorded the past "for our learning, that we through patience and comfort of the Scriptures might have hope." Rom. 15:4.
The case of Jonah presents one of the most wonderful examples of God's mercy recorded in the Bible. Here was the prophet Jonah, who had been favored to see God's glory in holy vision, and God had signally blessed his warning messages from time to time.
Men had heeded his warnings, and thus received the benefit which God intended when he sent the messenger. But Satan through his agents had thus, as he is ever wont to do, misrepresented and maligned God's messenger, by saying, "He said destruction was coming, but it did not come." And so they taunted Jonah as he passed by, till poor Jonah lost, in a measure, the true object of God's warning message, viz., that those who are warned may repent, and live God's life among men, and so prepare for a happy future. Jer. 18:7-11; 29:11. And so he desired vengeance upon those upon whom judgment was pronounced, simply to vindicate himself before the maligners of God; and, finally, he decided not to give any more messages, and, therefore, when called to go to Nineveh, he went in an opposite direction from the orders of the Lord.
But God had seen all this in Jonah's heart in its first inception, and had prepared a lesson of mercy for Jonah, as well as for all the rest of mankind, by preparing the fish, and having this fish at hand in the tempest, to catch him when, at his own desire, the men of the ship should cast him into the sea.
God in his mercy preserved this rebellious prophet for three days, till he cried to heaven in faith, and plead God's mercy and also his power to help and deliver him. What, there in the fish at the bottom of the sea did the Lord hear him?—Yes. Jonah says: "I went down to the bottoms of the mountains. . . . When my soul fainted within me I remembered the Lord; and my prayer came in unto thee, into thine holy temple." Jonah 2:6, 7. Then follows the statement: "They that observe lying vanities forsake their own mercy. But I will sacrifice unto Thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the Lord." Jonah 2:8, 9. Jonah had now learned that it was the salvation of men, not their destruction, that the Lord was seeking.
What a cruel foe is Satan, to tempt men to disbelieve these illustrations of God's great mercy recorded in his word, when the very object of their being written and preserved was to strengthen the faith and hope of mankind when in deep trial and affliction!
I am glad "salvation is of the Lord." Sinner, will you accept this salvation?
Melrose, Mass.
I HAVE FINISHED MY COURSE.
By P. Giddings
BY P. GIDDINGS.
"I AM eighty years old to-day. I have exceeded the allotted span, threescore years and ten, by ten years. Much of it has been labor and sorrow. A few moments more and all will have passed, and I shall be gone—gone the way of all the earth." One of God's aged servants thus with solemn pathos began his address to those whom kinship had made most dear, who had gathered around his couch.
"I remember," he continues, "it seems as but yesterday, though sixty years ago, when I reached that point of my school life justifying that happy and ambitiously toiled-for exclamation, 'I have finished my course!' I felt like a man unskilled in the art of swimming, who had plunged from one shore of a river determined to reach the other; and with all the inabilities and obstacles that antagonized my efforts I reached it—much exercised but the happier for it. I was a graduate, and no monarch was prouder of his title than I of mine. The scene presents itself vividly to my mind's eye: A group of forty students, all aglow with evident but unspeakable ecstasy, sit on a platform before an admiring assembly. There are floral adornments, arranged with artistic skill, all around the stand and over our heads. In our hands are wreaths fragrant and beautiful. Laudatory words are eloquently spoken to us, and with a happy satisfaction we receive our diplomas.
"The orchestra starts a strain—and, oh, how I seem to hear the echo swiftly coming back from that distant occasion! The music vibrates from wall to wall, from floor to ceiling, and my whole being, already attuned, answered to the sweet concert of sounds. I thought that I was happy that night, but to-night"—and he paused for a moment—"I am too happy for words.
"Yes, I have finished my course, but the diploma is not to be a perishable parchment, nor the laurels, fading flowers, but a golden crown bejeweled with precious stones, brilliant forever and ever. Ah, the echoes of yonder days are hushed, for even now methinks I hear harpers harping with their golden instruments music which no language on earth can describe!"
His face lighted up with a rapture of joy. For a while he seemed lost to all earthly surroundings. He gazed steadfastly upwards. His lips parted, and he smiled as he murmured: "Oh, the joys that await me there! In his presence there is fullness of joy!"
Recalling his attention to those around him, he continued: "This world is a great schoolhouse. Hard are the lessons, difficult the problems. Disappointments, trials, vexations, are some of the disciplinarians under whom you have to be tutored. Thank God I have learned my lessons. Many are the errors I made, but with a patience that bespoke a heart of unfailing love, my Teacher, Christ, bore and forebore until I had mastered the difficulty. It was inward pride sometimes, it was outward misconduct at others, but over the misdone or undone task, he gently led me back, and in his grace and with his help I mastered.
" 'They shall be all taught of God.' Let him be your Teacher. Let duty, under whatever form it comes, be your lesson, and so when life's tasks are over, and you arrive at this point whereat, in the presence of God"—and his voice broke, and the dam of their tears broke through, and streams coursed down the cheeks of all. "Let us not cry," he resumed, "this a solemn but a glad occasion. I was saying, when you arrived at this point, 'having studied to show yourselves approved of God,' you too may say, 'I have finished my course.'"
"And now farewell, my kinsfolk, farewell. It is needless on this my death bed to lecture. I have endeavored to do so, by the help of God, by my life's actions, and this occasion closes and ratifies it all. I have endeavored to write my life's essay by a godly life. It is done, thank God, and now I am just dotting the full stop with my death. God has helped me to show others—and he will show you—how a Christian might live, and now I die—and thus, too, may you—to show how a Christian dies. In it all to him be the praise. Farewell, farewell. 'O death, where is thy sting?' he triumphantly exclaimed. 'I have finished my course; . . . henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing.'"
Then, raising his head to heaven, he chanted in softest melody the tune "Dimittis,"—"Lord, now lettest thou thy servant depart in peace," and, bowing his head, he whispered sweetly, "Good-night!" and fell asleep.
May the writer and reader so order their daily walk and conversation as to have their prayer answered: "Let me die the death of the righteous, and let my last end be like his."
Life Is a Burden
By Father Ryan
LIFE is a burden—bear it;
Life is a duty—dare it;
Life is a thorn-crown—wear it,
Though it break your heart in twain,
Though the burden crush you down;
Close your lips and hide your pain;
First the cross and then the crown.
—Father Ryan.
God’s Love
By Edwin Arnold
God's love runneth faster than our feet,
To meet us stealing back to him and peace,
And kisses dumb our shame, nay, and puts on
The best robe, bidding angels bring it forth.
—Edwin Arnold.
Our Commission to Lead
WHO is it that has made us thus to differ?
What is it lifts us to such radiant height?
What greater "joy and crown" than our commission
To lead them to the Light?
But if we do not care and do not pity,
And do not think to send the help they need,
Will this release us from the obligation,
Or silence those who plead?