As I have recently been reading “Thoughts on the Revelation,” I have been led to contrast the manner in which I formerly read the Bible, the Revelation in particular, with the flood of light and glory which shines from the inspired volume at the present time. When a child, I read the Bible a great deal, especially the historical part, the gospels, and the Revelation. The last-mentioned, charmed me, with its wonderful imagery and sublimity, but there was little of it that I could understand. I had not been instructed concerning the things written in this book, and I took it for granted that events must be written in their chronological order. I seldom asked questions about things I did not understand, for I did not like to be laughed at for my ignorance.
I thought that in the thousand years, it was said that Christ would live on the earth with his people. A minister who lived near, expressed the view that this great event was near. I pondered this matter much, and sometimes it would rush to my mind with great force. The preaching I heard did not supply my wants. I tried to reconcile it with what I read, so as to gain a general understanding of the Scriptures; but the more I tried, the more I was mystified. In studying the Revelation, I understood that two classes were brought to view; the just and the unjust. The third angel’s message, in connection with what is said of the deceptive power of the two-horned beast, made a great impression upon my mind. I understood from this that God would have his people worship him by adhering to a true doctrine, and this I was not sure I had. I did not believe God would punish any one for receiving the mark of the beast who had not had an opportunity to know better.
Sometimes, before a shower, when there was loud thunder, and a great display of lightning, I have watched the clouds and thought of the wonderful things spoken of in the Revelation, and have sent up an earnest prayer to God that when consternation should overtake the wicked, I might be protected by his power. I thought if I only knew the way, I would willingly walk in it. Little did I comprehend that every part of that book, which looked so mystical then, would be explained to my satisfaction.
I wish to mention here some features of my early training, which were destined to be of great advantage to me when the truth should be presented to me. I was required to obey, and taught that the truly brave will do right, whatever may oppose; also, my father always discouraged in me any desire for display, or the company of vain and trifling persons, and urged me to gain a well-stored mind, as the riches which no change of fortune could take from me.
Dear friends, we are greatly favored as a people. Much light is given us, and much will be required of us.
I have seen few persons this winter outside of my own family, and have had much time to read and study. The REVIEW has been to me a living preacher, and through its columns I have enjoyed many a good conference with those of like faith; and the Bible reveals new beauties to me every day. Oh! let us earnestly strive for the heavenly inheritance.
ELLEN M. MORSE.
Emmett Co., Iowa.
Burying the Talent.
By J. F. Bahler
“But he that had received one [talent] went and digged in the earth and hid his Lord’s money.” Matt. 25:18.
ARE not we following the example of this unprofitable servant, when we cease to labor for the Lord? How often we hear it said, Let us get right ourselves before laboring for others. There cannot be a more unwise saying than this. It will cause us to settle down at our ease. And shall we not thus bring upon ourselves the woe pronounced upon those who are at ease in Zion? (Amos 6:1.) There is an utter impossibility of getting right when we neglect the important work of the Lord. Read the first twenty-nine verses of Matt. 25. If you desire to get right, make distributing God’s precious truth your practice; then you will grow in the graces of Christianity, and be enabled not only to pray, and bear your testimony in meeting, but you will have a living testimony.
Do you know what a living testimony is? You have seen springs of water called living springs. Just go to such a spring and try to stop the flow of its water; fill up its mouth completely. Very soon you will see the water bursting out somewhere else. It is constantly coming up, coming up, and it must flow forth to quicken and enliven its surroundings.
Just so with a living testimony; it must flow forth. What would you think of a general who was constantly talking of going into battle, and never entered into so much as a skirmish? Why, dear reader, you would say, This man’s fighting is all talk. Let not our professions of battling for the Lord be of this kind. Let us act, not talk, merely. We might better cease to ask the Lord to help us labor while never putting forth one effort; this is but mocking our dear Lord. Have you buried your talent, reader? If so, dig it up, and put it to use. J. F. BAHLER.
Order in Domestic Matters
There is nothing in domestic matters that tells more favorably than order.
THOUGHTS AT THE CLOSE OF DAY.
By M. A. Holt
How blest the evening’s peaceful calm,
When weary tasks are o’er,
When throbbing head and fevered pulse,
May drop the workman’s oar.
When children’s noisy mirth is hushed,
And jarring sounds are still,
We may recline with thankful hearts,
To read or dream at will.
How blest the night’s refreshing sleep,
Which tunes the weary brain
With health and vigor to renew
The self-same task again.
The self-same task—yet not the same,
For every moment brings
Us nearer to the trial hour
Of grave and sterner things.
How blest the hope which looks beyond
The eager, yawning grave,
To yon sweet clime which never feels
A breath from death’s cold wave.
How blest the love which giveth light
Along our slippery way,
When foes without and foes within
Would lead our feet astray.
How blest the rest faith sees afar,
In yonder kingdom fair,
That happy place of love and bloom,
Where Christ and angels are.
Where life’s enduring tree is set,
Where balm and cordial meet,
And life’s pure river, sparkling free,
Runs through the golden street.
For these, thank God, my heart is glad,
For all his mercies given,
His care along my rugged way,
And promised rest in Heaven.
M. A. HOLT.
The Exhaustless Theme.
By L. A. Cartwright
Our Saviour’s love, his pity, his condescension, his sufferings, and death for our fallen race, have employed the tongues of men and angels. And yet the half was never told. “Great is the mystery of godliness. God manifest in the flesh.” Overwhelmed with the greatness of the subject, we love to particularize, to dwell upon some of the minutiae of the wondrous whole, and to think of some of the reasons that make Christ so very precious to the repentant sinner, and to all the poor and suffering ones of earth. How many houseless, homeless, starving ones think of their “elder Brother,” who for their sakes became poor, and with a closer pressure to his pitying heart, love the dear Saviour who knows by experience their sad condition? And of the sorrowing, grief-stricken ones, those called to drink the bitter cup of anguish, whose only human comforters are Eliphaz, Bildad, and Zophar, how many find in “the Man of sorrows and acquainted with griefs,” their only consolation? And of the tempted and tried, against whom are cast all the fiery darts of the adversary, for whom are set all the wiles of Satan to accomplish their destruction, how many feel that they have a High Priest who can be touched with the feeling of our infirmities, who has been tempted in all points like as we are, yet without sin, and knows just how to succor the tempted?
“Thanks be to God who giveth us the victory through our Lord Jesus Christ.” There is no upbraiding, no reproach, with the blessed Saviour. To the repenting sinner, he says, “Go and sin no more,” while with open arms, he cries, “Him that cometh to me I will in no wise cast out.” “Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” Said a troubled one, “If Jesus had not been poor, if he had not known sorrow and temptation, he would have been no Saviour for me.”
The self-righteous may gather up their robes and keep aloof; Jesus did not so. “He came not to call the righteous, but sinners to repentance.” To every possible condition of suffering humanity he comes with his matchless love, and, though all others forsake, holds them closely to his yearning bosom, and leads them beside the still waters, and into green pastures, so that in every case we love Jesus because he first loved us.
“He drew us and we followed on,
Charmed to confess his power divine.”
Are any poor? Come to Jesus; he will give you the true riches. Do your friends despise and forsake you? Jesus is “a friend that sticketh closer than a brother.” His love never fails, for neither principalities, nor powers, nor life, nor death, nor any other creature, shall be able to separate you from the love of God in Christ.
“Love so amazing, so divine,
Demands our hearts, our lives, our all.”
May we love Christ more and serve him better. L. A. CARTWRIGHT.
Bringing Our Mind to Our Condition
It is not in our power to bring our condition to our mind; but it is our duty to bring our mind to our condition.
The Vail of the Sanctuary.
Has the heavenly sanctuary but one vail? Did Christ, when he ascended from the earth, enter within that vail into the most holy place? Has he been carrying on the work of cleansing the sanctuary, ever since his ascension?
These questions are equivalent to a few others which may be expressed as follows: Did the 2300 days, at the end of which the sanctuary was to be cleansed, end before or at the time of Christ’s ascension? Did all prophetic time then end? Have the special movements based on prophetic time, Rev. 10 : 6 ; 14 : 6, 7, been fulfilled? In short, is all our present system of prophetic interpretation, and the whole advent movement, a farce and deception?
If the first three questions can be answered in the affirmative, the rest must be. Nevertheless, regardless of consequences, some contend that there is no vail but that which divides the holy from the most holy place, and that Christ entered the most holy, when he ascended.
The only text urged in favor of this position, is Heb. 6 : 19, 20: “Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the vail; whither the forerunner is for us entered, even Jesus, made an high priest forever after the order of Melchisedec.” That this text refers to the entrance of our Lord into the sanctuary above, there is probably no question. And the only thing necessary to be shown to disprove the position above stated, is that the sanctuary has a vail at the entrance of the holy place, as well as the vail which divides between the holy and most holy, so that when Christ ascended and commenced his ministry in the first apartment of the heavenly sanctuary, or holy place, he had then entered within the vail, as Heb. 6 : 19, 20, states.
In Heb. 9 : 3, Paul calls the vail which divides between the holy and most holy place, “the second vail.” A second necessarily supposes a first; and our minds are at once carried to the door of the first apartment for the first vail. To say that the second vail is only the other side of the one vail, is too far removed from good common-sense to demand a moment’s notice.
Now let us inquire whether the door of the sanctuary is ever called a vail. If we find that it is, it will be making assurance doubly sure. Kitto, under the word tabernacle, says:—
“The entrance was turned toward the east, and was closed by means of a splendid curtain of byssus into which figures were woven. This curtain was supported by five wooden columns, which were plated with gold. . . . The holy of holies was ten cubits square and ten high, and was separated from the sanctuary by a curtain into which the figures of cherubim were woven and which was supported by four columns plated with gold.”
Here Kitto calls the hangings at the entrance, of both the holy and the most holy place, curtains, showing that he regarded them as the same; if one could be called a vail, so could the other.
Josephus (Jewish Antiquities, book iii, chap. 6) gives a description of the Mosaic tabernacle. After describing the vail that divides the holy from the most holy place, he says:—
“Another vail there was which covered the five pillars that were at the entrance. It was like the former in its magnitude, and texture, and color.”
Here he calls the hanging at the entrance a vail, just like the other, applying to it the same term, and giving of it the same description. In book viii, chap. 3, he gives a description of the sanctuary after it was incorporated into the temple of Solomon. He says:—
“Now when the king had divided the temple into two parts, he made the inner house of twenty cubits [every way], to be the most secret chamber, but he appointed that of forty cubits to be the sanctuary; and when he had cut a door place out of the wall, he put therein doors of cedar, and overlaid them with a great deal of gold, that had sculptures upon it. He also had vails of blue, and purple and scarlet, and the brightest and softest of linen, with the most curious flowers wrought upon them, which were to be drawn before these doors. . . . And he added doors to the gate of the temple, agreeable to the measure of the height of the wall. . . . He also had curtains drawn over these doors, in like manner as they were drawn over the inner doors of the most holy place.”
This testimony shows that what was placed at the entrance of one apartment, was placed at the other. They were alike. Whatever one could be called, the other could be called, also.
But the reader may say that this is only human testimony, and nothing will be decisive on the question but the evidence of the Scriptures themselves. It shall be furnished. The word used for vail in Heb. 6 : 19, and 9 : 3, where Paul speaks of the second vail, is katapetasma. This is defined by Robinson as follows: “A covering, vail, which hangs down. In Septuagint, a vail, curtain, of the tabernacle and temple, of which there were two, viz., one at the entrance of the outer sanctuary, Ex. 26 : 36; 40 : 5; and the other before the holy of holies, separating it from the outer sanctuary. Ex. 26 : 31; 27 : 21; 40 : 3.”
In the passages referred to in Exodus, our translators have called the first curtain, a “hanging,” and the second, a “vail.” But they are all from the same original word in the Septuagint, and should all have been rendered vail. Had they been so rendered, we should have had at least three instances in the Bible, in which the curtain at the entrance of the first apartment would have been called a vail.
In the Hebrew, two different words are used, but both are defined by Gesenius, a vail, or curtain.
The School Again.
By Gen. Conf. Com.
Last week we referred to this enterprise, and gave the impression that more would soon be said and done concerning it. In this short article we mean mainly to report progress. Very soon a call will be made for our brethren to come up and take hold of this important matter with their means.
Since the last week's paper went to press, we have been consulting the law and preparing articles of Association, and by-laws, so that a society could be formed on a legal basis to hold property, elect trustees, and be the proper guardians of the school, and thus take it out of the anomalous condition it is in at present, being in the hands of the General Conference Committee, who have no time to attend to it, and who are in no condition to do the matter justice. The Committee feel a deep interest in the matter, and will ever esteem it a privilege to lend it all the assistance and counsel in their power. But not being able to give it that personal supervision that it needs, because of absence much of the time from the place of its location, and connection with other duties, and believing that some of those who have moved in should take responsibility in such matters, it seems very necessary that a society should be organized as stated above, to attend to those things which must have attention, and who will feel proper responsibility.
The law of Michigan requires that at least five thousand dollars be subscribed and at least one thousand be paid in, before such organization can take place and trustees be elected. Every one will see therefore that subscriptions of means must be made as the next step to be taken. We expect to hold a meeting the present week here at Battle Creek, and commence action. We expect soon to make a call for means to our people generally. And we expect to see the same liberality in responding in this enterprise that has characterized our people in other important undertakings. We have that faith in the intelligence and confidence of our people in this great and most important subject of education with special reference to this closing work and the duty which is upon us, that we have no doubt they will be even more ready than we are to carry this enterprise through. It must and will go. But we want it to go safely and surely, and to this end we shall labor. GEN. CONF. COM.
Objections to the Sabbath Answered.
By Dudley Marvin Canright
THIRTEENTH OBJECTION.
The ministration of death, written and engraven on stones, was done away. 2 Cor. 3.
Answer. We think an examination of the context will show that this text furnishes no proof for the abolition of the ten commandments. Paul says, verse 3, “Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written, not with ink, but with the Spirit of the living God; not in tables of stone, but in the fleshly tables of the heart.” That this refers to the decalogue, written on tables of stone in the old dispensation, is evident. And more: it is just as manifest a reference to the promise which God made in Jer. 31:31–34, that in the new covenant, the gospel, he would write that same law in the hearts of believers. Thus that promise reads: “After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts.” God’s law, which once was written on tables of stone, is now written on the tables of the heart by the Spirit of God.
Paul continues: “And such trust have we through Christ to Godward: not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God, who also hath made us able ministers of the New Testament; not of the letter, but of the spirit; for the letter killeth, but the Spirit giveth life.” Verses 4–6. Having in verse 3 spoken of the leading promises of the new covenant, namely, that of writing the law of God in the heart of believers by the Spirit of God, Jer. 31:31–34; Heb. 8:6–12, Paul next declares that the gospel ministry now have committed to them the most glorious work of aiding in the accomplishment of this object. Then he proceeds to compare this work of the gospel ministry with the work of the old Levitical ministry. “But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away; how shall not the ministration of the Spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.” Verses 7–9.
Now the answer to one simple question must determine the controversy between us on this passage. Is Paul comparing two laws? or two ministrations? the old law with the new law? or the old ministry with the new ministry? Our opponents claim that Paul is contrasting the old abolished law of ten commandments with the new law of the gospel. But there is no such idea nor words in the passage. “The ministration of death,” and “the ministration of condemnation,” he compares with “the ministration of the Spirit,” and “the ministration of righteousness,” declaring that one was glorious, and the other more glorious. Is “ministration” a law? No; it is the service, or work, of a minister. Thus Webster defines it: “1. The act of performing service as a subordinate agent; agency; intervention for aid or service. 2. Office of a minister; service; ecclesiastical function.” He quotes Luke 1:23, as an illustration: “As soon as the days of his ministration were ended.” It is plain, then, that it is the work, or service, of the ministers, which Paul is comparing; the Levitical ministry with that of the gospel ministry. The first was glorious, the second excelled in glory.
With this view, we can understand why he refers to the glory that rested upon the face of Moses. Moses was prime minister of that dispensation, stood at the head of all those ministers, hence represented them in their work. Therefore, when God honored him by putting his visible glory upon him, it was not as an individual, merely, but as the representative of that dispensation. If it were the law of which Paul was speaking, he should have referred, not to the glory that rested on Moses, a minister, but to the glory that rested on the law, or the ark containing it, or that which was manifest on Sinai in giving the ten commandments. In verse 12, Paul says: “And not as Moses, which put a vail over his face, that the children of Israel could not steadfastly look to the end of that which is abolished.” What was abolished? That which was covered by the vail over Moses’ face. This is too plain to be denied. Very well; were the ten commandments on the tables of stone covered by this vail? If not, then they are not that which was abolished. Turning to the record, Ex. 34:29–35, we read: “When Moses came down from Mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him. . . . And till Moses had done speaking with them, he put a vail on his face,” &c.
Thus we see that it was simply the glory which shone from Moses’ face which was covered by the vail, while the tables of stone were no way covered by it. Paul says that the vail covered that which was abolished, so that the Israelites could not see it. But the law was not thus covered from their sight by the vail. They could and did see that. If a person were not willingly blind, it seems as though he might see this.
I have seen it asserted that in this chapter Paul says of the law that it “was to be done away,” verse 7, “which is done away,” verse 11, “which is abolished,” verse 11, and “is done away in Christ,” verse 14. Certainly it would be a very strong case if all these phrases were applied to the law. But look at them. The first one, verse 7, instead of applying to the law, is applied directly to the glory that shone from Moses’ face—“which glory was to be done away,” are Paul’s words. The third one, verse 11, says that what was abolished was covered from sight by the vail over Moses’ face. Here, again, it could not be the law, as we have shown above. The fourth one, verse 14, says, “which vail is done away in Christ.” Here again it is applied to a very different thing from the law. The second one, verse 11, is the only one where it is not directly applied in the verse itself to something besides the law; and here the connection shows that it is the “ministration” which is done away, not the decalogue.
But does not Paul, in verse 7, say that this ministration, which is done away, was written and engraven in stones? We think not. Indeed, it would be nonsense to talk of writing a ministration in stones or in anything else. You cannot write a ministration. A ministration must be performed, not written. Why so? Because it is an act, a work, and not an instrument. Paul’s words are these, “But if the ministration of death, written and engraven in stones, was glorious,” &c. “For if the ministration of condemnation be glory,” &c. I understand Paul’s meaning to be this: The ten commandments were written and engraven in stones. The penalty for the violation of these was death. They caused death to be inflicted on those who transgressed them. Hence, as is frequent in the use of language, putting the cause for the effect, the decalogue is here called death. 2 Kings 4:40, is a good illustration of this use of the word death. By a mistake, poisonous gourds were boiled in a pot, to eat. When they discovered this, one cried out, “O thou man of God, there is death in the pot.” That is, there is that in the pot which, if eaten, will cause death. Hence, putting the cause for the effect, they said, death is in the pot, i. e., that which will cause death. So the apostle here. That written in stones, the decalogue, is called death, as it causes death to the transgressor.
Hence, it was “death” which was written in stones, and not the ministration of death. Suppose a case under the old dispensation. A man steals. The law condemns him to death. Now this death must be executed upon him, or administered to him by some one. This was done, as we well know, by the proper ministers of the law. Cannot all see that death is one thing, and the ministration of that death quite another thing? The ministration was the work, the act, the service, which the minister performed in executing the condemnation of the law. Hence, it is called “the ministration of condemnation.” So we repeat, it was not the ministration which was written in stones; but death was written there, and there were ministers of the law whose business it was to see this death properly ministered to the transgressor. Now the office, the work, the service, of these ministers, is what the apostle has up and is comparing with the office, the work, the service, of the gospel minister.
But what is the point which Paul has in view in making this argument in this chapter? A proper understanding of this will help us to correctly understand his argument. Is he laboring to show the greater excellence and glory of a new law as compared with the old one? Nothing of the kind appears in all his argument; but the one prominent point he all along keeps before his reader, is, the greater glory and excellence of the ministry committed to him as compared with that committed to Moses. Under that ministration, they condemned men and put them to death; under this, they proclaim pardon, life, righteousness, and the gift of the Spirit. If the former was glorious, how much more the latter? Thus he says: “For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.” Verse 9.
D. M. CANRIGHT.
Remonstrance to the Religious Amendment.
The Christian Statesman of March 22, 1873, publishes the following item of information:—
“On the 26th of February, the day when the National Convention to secure the Religious Amendment of the Constitution met in New York, the Counter-petition was forwarded from the office of the Index, by express, to the Hon. Charles Sumner. The total number of names appended was thirty-five thousand, one hundred and seventy-nine (35,179). We have seen no account of its presentation in the Senate.”
Some professed religious teachers and papers are disposed upon every possible occasion to represent our views upon the position this government holds in prophecy, as utterly absurd and ridiculous; and they sneer at the idea that the present movement on the religious amendment means anything or will ever amount to anything. But it seems from the above paragraph that somebody who took the trouble to get up a list of thirty-five thousand names, and the thirty-five thousand who put their names on that list, deemed that this matter gave sufficient promise of success to warrant some earnest effort against it. If this counter movement was merely negative, designing to leave things in their present state, it would not have the effect which we believe it is calculated to produce. But it is not merely negative; it is aggressive. It designs to sweep away every vestige of religion. And if there is anything that will arouse religionists to press the amendment project, it is such movements as this. Instead of this violent opposition being an evidence that the amendment will not succeed, it is one of the most convincing indications that it will.
Christ Makes His Subjects Kings
MANY kings make their subjects beggars, but Christ makes his subjects kings.
Gratitude Expressed.
By A. S. Hutchins
I WISH to express the gratitude of my heart for the privilege of attending the Conference of S. D. Adventists, recently held in this city. Never was my confidence in the spread and ultimate triumph of those truths which unite us as a people, stronger than at the present.
Reports from various parts of the great harvest field were of the most cheering character. To learn that many men of other nations, as well as Americans, men of piety, of ability, and of experience in the religion of the Bible, are being stirred up to a candid and prayerful examination of the truths we present, and that they are taking hold with energy and devotion to help bear the light to the nations of the world, is certainly cause for the most profound gratitude to God. Truly, he is fitting up a people for translation into the everlasting kingdom of his dear Son.
And the question comes home forcibly to my heart, Shall not those of us who have long professed a love for all the commandments of God, and a love for the second coming of Jesus, our dear Saviour, be awake, and diligently improve the fast-passing moments of probation? Shall not our works show our faith in these things? Abiding joy should fill our hearts, that we have or may have a part in this work. Upon a proper use of these precious moments, is suspended our hope of eternal life. Eternal life! Who can estimate its worth? Shall we forfeit it for the fleeting pleasures of time? Shall we not rather in all things render obedience to our heavenly Master, and secure it, with all of its inestimable blessings?
It is high time that each one of us was aroused to fully realize the weight of responsibility resting upon us. Let us arise to new activity and untiring energy in the cause, and help swell the last notes of warning mercy to the world.
It was indeed gratifying to meet Bro. and Sr. White, on their return from California, with so good health and buoyancy of spirit. During the long years of their connection with this work, they have, in sacrifice, self-denial, and arduous labors, given the most satisfying evidence of their devotion to it. Those best acquainted with them best know this fact. It is the most reasonable conclusion that God has chosen servants to lead out in his cause, and to encourage the people forward. May we all stand by them, and feel that union in our hearts which sanctification of the Spirit and belief of the truth secure. May we heed the counsels and admonitions of Heaven, and may it not be said of us, “Ye have set at naught all my counsel, and would none of my reproof.” May we rather hearken unto the voice of the Master, that we “may dwell safely, and be quiet from the fear of evil.” “And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.”
A. S. HUTCHINS.
Battle Creek, Mich., March 26, 1873.
Only Believe.
By A. M. Lindsley
The difficulty with many honest souls in getting out into the light seems to be in not comprehending, in its simplicity, the channel by which the grace of God is brought to the soul. And it may be asked, in view of God's willingness to bless and save, if this is not one of the chief hindrances to the growth of those professors who have long been in the way. Do we not too often approach him with a set form of requests for things that we feel that we stand in need of, without a very definite expectation that we shall receive the petitions we desire of him? It is very much the case with a reading of the Bible, that we pass in a careless, formal manner over important passages and ideas, from which we might glean a rich harvest of good, if read with an anxious desire to apprehend truly the lessons they were designed to convey. So in prayer, we may bring, as the heathen do, vain repetitions before God, and fail to receive because we ask amiss. It would be out of his order to work for us and bless us largely, while not in harmony with his divinely instituted way. No doubt our Saviour, seeing the proneness of the natural heart to unbelief, took occasion to illustrate the necessity of faith, and by demonstration exhibited his power to forgive sins, heal the sick, cast out devils, raise the dead, still the tempest, &c., to fix the attention, and lead the minds of his followers to this fundamental truth. Without faith, it is impossible to please God; and he that cometh to him, must believe that he is, and that he is a rewarder of such as diligently seek him. Now if we come to him in his appointed way, by repentance and confession, we are to take him at his word, and by simple faith lay hold of his promises and claim them as ours—believe, and receive. So surely as we are in earnest in seeking him, just so surely shall we receive a blessing at his hand.
“Prayer was appointed to convey
The blessings God designs to give.”
Often the burdened soul goes mourning for months, and years even, while seeking God as the chief good, knowing there is nowhere else to go for help; and instead of laying his burdens down, or rolling (margin) them on God, if, from their crushing weight, he be not able to lift them to cast them on the Lord, he continues to carry them, not apprehending that help has been laid on One mighty to save, even Jesus, the Burden-bearer. It is quite as pleasing to God that we believe, and trust, as that we should turn at all from our evil ways, for even after we do this, if we struggle along in our own strength to overcome, we are in great danger of falling of the grace of God. Our own strength is weakness, our wisdom, folly. Let us give to God, so to speak, the benefit of all our weakness, our folly, our doubts and fears; and moving only in his strength, trusting only his wisdom, let such confidence spring up in our hearts toward him that we can lie passive in his hands, trusting him in the darkness as in the light. We are in the furnace. The great Refiner is watching our cases with all that love and interest, that sent him down from the courts of Heaven to earth, to die for us. He will only by these tests prove our faith till he sees it is enough. By-and-by, he will say, Child, come up higher.
Said a dear sister to me, a few days since, Sister L., I am in Christian's slough of despond. Well, dear sister, I have been there too, and not only there, but, for a period of years, in the worse than iron-bound castle of giant despair—bound as it were with chains to the wall of his dungeon, forgetting, meanwhile, that I carried in my own bosom the key by which I ought to effect my escape.
“Be not afraid, only believe,” said Jesus to Jairus, the ruler of the synagogue, and believing, he received his daughter restored to life, by a word from the Life-giver. So, at the grave of Lazarus, he mildly reproved Martha for her unbelief: “Said I not unto thee, that if thou wouldest believe, thou shouldest see the glory of God?” Troubled soul, would you find rest? If you ever do, it will be by grace, through faith. Doubting, fearful one, do you want an assurance of your acceptance with him? “Bring forth fruits meet for repentance.” “Fear not, but believe only.” Perhaps Satan will tempt us to think our unworthiness is so great that freedom and salvation are not for us. Do not listen to his insinuations. Think how much has been done for us. That our Heavenly Father should condescend to answer our requests, is wonderful, yet it is nevertheless true.
Careful one, burdened and overcharged with the cares of this life, who think you can see no time for prayer, do not let this snare of the enemy prove effectual. It is his device to occupy all your energies. Stop at once. Bid your cares to wait, while you go and pray yonder. Time must be devoted to this work, or you will not be prepared to overcome. Do not give up with a slight effort, or think that at some future time you will not be so crowded; for if he knows so well how to hinder you now, he will not be at a loss how to continue to attract your attention. To the sinner I would say, There is an open fountain for sin and uncleanness; angels of God are troubling the waters. Only believe in their efficacy—step in and be healed. The car of salvation is on its way to the heavenly city; the last and only through train, carrying the third angel's message, propelled by the angels of God and his Holy Spirit, is on its way. Believe, and act accordingly. “Get on board, get on board,” secure a through ticket at once by a consistent faith. Honor God and save your own souls, and as many others as you can pluck from ruin. “Be not afraid, only believe.”
“Ye weary, heavy laden, come,
Will you go? will you go?
In the blest house there still is room,
Will you go? will you go?
The Lord is waiting to receive,
If thou wilt on him now believe,
He’ll give thy troubled conscience ease,
Come, believe! Come, believe!”