It does not appear to have been the design of Christ that his ministers should become stationed, salaried preachers. Of his first ministers it is said, immediately after receiving their high commission, that "they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following." Mark xvi, 15-20. We do not suppose, however, that they were to go hurriedly through, preaching but one discourse in a place, regardless of the movements of their fellow-laborers; for such a course would produce confusion, and accomplish but little for the cause of Christianity.
Paul was not what is now called a "settled pastor," yet at Corinth "he continued a year and six months, teaching the word of God among them." Acts xvi, 1, 11. These early teachers of Christianity remained in one city, or place, till their testimony aroused the people, and they had brought out a body of believers, and established them in the doctrine of Christ. Things were then set in order so that these disciples could sustain the worship of God. And then these ministers would pass on to a new field of labor. These churches were not carried upon the shoulders of their ministers, but were left to sustain the worship of God among themselves. Occasionally would they pass through and visit the brethren, to exhort, confirm, and comfort them. These were frequently seasons of weeping and rejoicing. Here are two brief quotations from Luke's report of Paul's labors:
Acts xiv, 19-27. "And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead. Howbeit, as the disciples stood round about him, he rose up, and came into the city; and the next day he departed with Barnabas to Derbe. And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.
"And after they had passed throughout Pisidia, they came to Pamphylia. And when they had preached the word in Perga, they went down into Attalia, and thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles."
Chap. xviii, 22, 23. "And when he had landed at Cæsarea, and gone up and saluted the church, he went down to Antioch. And after he had spent some time there he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples."
How refreshing the visits of such a minister, perhaps the very one from whose lips they first heard the gospel. How precious his words of instruction. Then as he goes out from them to labor in the world-wide gospel-field they bless him with the good things of this life, and follow him with their prayers.
We do not read in the book of Acts of stated salaries; and we conclude that ministers putting themselves into the gospel market to be sold to the highest bidder, was unknown to primitive Christianity. Neither do we read in that book that Paul, Barnabas, Silas, Peter, James, John, or Jude, or any of Christ's first ministers, had donation-parties. But no sentiment is more definitely taught and enforced in the New Testament, than that it is the duty of believers to support with their worldly good those who give themselves up to labor in the gospel. The churches are addressed upon this subject as follows:
Rom. xv, 27. "For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things."
1 Cor. ix, 7-14. "Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man? or saith not the law the same also? For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.
"If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel."
Gal. vi, 6. "Let him that is taught in the word communicate unto him that teacheth in all good things."
Phil. iv, 15-18. "Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity. Not because I desire a gift; but I desire fruit that may abound to your account. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God."
1 Thess. v, 12, 13. "And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you, and to esteem them very highly in love for their work's sake. And be at peace among yourselves."
1 Tim. v, 17, 18. "Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The laborer is worthy of his reward."
But Paul boasted that he was not burdensome to his brethren. He at times labored with his hands, setting the example to others, that their own hands should be actively engaged, ministering unto their own necessities, when not especially engaged in the gospel. The following from the apostle should be regarded as a cutting rebuke to those indolent, lounging preachers who ride upon the benevolence, and sometimes wear the patience, of their people, and never think of engaging in labor from that which to them is a very solemn consideration, namely, they are ministers of the gospel. Such men generally make about the fourth-class preachers, and frequently lose their health. What a miserable life to rust out. Activity is conducive to health, and in the preacher promotes mental and spiritual growth. But we will hear Paul.
2 Thess. iii, 7-9. "For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; neither did we eat any man's bread for naught; but wrought with labor and travail night and day, that we might not be chargeable to any of you; not because we have not power, but to make ourselves an ensample unto you to follow us."
2 Cor. xi, 7-10. "I have preached to you the gospel of God freely? I robbed other churches, taking wages of them, to do you service. And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia."
1 Thess. ii, 5-10. "For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness: nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. But we were gentle among you, even as a nurse cherisheth her children: so being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. For ye remember, brethren, our labor and travail: for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. Ye are witnesses, and God also, how holily, and justly, and unblamably we behaved ourselves among you that believe."
He who goes out to labor in the gospel should have a good degree of modesty in regard to entering fields of labor prepared for them by others. Says Paul,
Rom. xv, 20. "Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation."
2 Cor. x, 15-18. "Not boasting of things without our measure, that is, of other men's labors; but having hope, when your faith is increased, that we shall be enlarged by you, according to our rule abundantly, to preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand. But he that glorieth, let him glory in the Lord. For not he that commendeth himself is approved, but whom the Lord commendeth."
In no way can a preacher so well prove himself as in entering new fields. There he can see the fruits of his own labors. And if he be successful in raising up churches, and establishing them, so that they bear good fruits, he gives to his brethren the best proofs that he is sent of the Lord. Paul, in testifying that those who were brought to the Christian faith by his labors were the seal of his apostleship, says,
1 Cor. ix, 1, 2. "Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord."
Some who join the Seventh-day Adventists commence at once to preach to the brethren, many of whom are far in advance of them. And our brethren often err in urging such to spend their time in preaching to them. Let such ministers first be suitably instructed by those of experience in the message, then let them go out into new fields, trusting in God for help and success. And when they shall have raised up churches, and shall have properly instructed them, then those churches will support them. If they cannot raise up churches and friends to sustain them, then certainly the cause of truth has no need of them, and they have the best reasons for concluding that they made a sad mistake when they thought that God called them to teach the third angel's message.
Those who first led out in this cause had to trust in God. They were penniless, and so were nearly all who first embraced the message. With only two or three imperfect tracts (which have long since gone out of print), they went forth in the fear and strength of God among strangers, and bitter, determined opponents; now resting awhile to write some one of our publications; then entering new fields, until we see the cause wide-spread and prosperous. Let those who now engage in the proclamation of the third message show a like faith, zeal, courage, and devotion to the cause, and they will be encouraged by seeing the cause prosper under their labors. They will grow strong in the work, and will find themselves enjoying the confidence and love of their brethren.
Now we have publications and friends, and the state of the world was never so favorable to impress the hearer with the fulfillment of prophecy, and the truthfulness of our position as now. Where are the men who feel the burden of the work? that woe is unto me if I preach not the message? The present state of the cause calls for men who walk with God, and feel the worth of souls. If such men go forth with their faith embracing all the blessings of the high commission of the great Head of the church to his ministers, they will be sustained in their labors, and shielded from the assaults of Satan, by the power of Him who has said, "And lo, I am with you alway, even unto the end of the world." And they will gather around them devoted friends of the message who will with pleasure fully sustain them.
Our ministers lack faith, and our people lack faith. God lives, brethren, and is careful to fulfill all his promises. Walk out by faith, brethren! Venture out, and give God a chance to show his faithfulness in157the fulfillment of his word. If our ministers act, preach, and pray faith, our people will have faith.
Those among us who give evidence that the Lord is leading them out to teach the message should be encouraged to improve their gift in preaching as the way opens, then actively laboring with their hands to promote health, and to sustain themselves. They should not be deceived in regard to the work, and think it an easy life to teach the message. If they start out with this impression, they will certainly fail of success. Those who commence to preach and then settle down content to visit the brethren, spending a week or two in a place where there are half a dozen brethren or less, sharing their hospitality, and spending precious time in idleness, show that they have started wrong, and that they have not the spirit of the message.* And unless they can be reformed from such indolent habits, they will prove a curse to the cause. If they have a message, let them go and proclaim it. If not, they should understand it, and turn to some laudable employment.
A young man who had stated in an assembly that he had a message from the Lord to sinners, at the close of the meeting said to the deacon, "I thought I would go home with you, deacon, and stay a week or two." The good deacon replied, "If you have a message from the Lord, instead of coming to my house, go and proclaim it. If you have not a message from the Lord, I have no employment for you just now." If our brethren would take a similar course with those who deserve reproof, instead of indulging them in a wrong course, it would be far better for them. Do they want time to study, let them have it, and not hinder them with your chit-chat. Are they feeble, be tender of them, and induce them to exercise much in the open air. It is a mournful fact that many young preachers of good constitutions break down early for want of out-door exercise. Some constitutions require hard labor, when not enduring the fatigue of traveling and preaching, in order to maintain firmness of constitution.
The times call for activity. A general stupor in religious matters rests everywhere. Ministers and people must take higher ground, and with redoubled energy push the battle. God will help every man who will in faith help himself, and move out upon his promises.
THE TRUTH ABROAD.
By F. Morrow
Bro. White: It may be interesting to the readers of the Review to know how much the present truth is thought of in foreign lands, and how hard the enemy tries to circumscribe its limits. He does not want it in any of his dominions. I take the liberty to send you the following extract from a private letter from Ireland, believing its insertion will be for the good of the cause. The counsel of a mother to her dear sons will show that the truth is received without any caviling. O that we all might receive the truth with the same childlike simplicity.
F. Morrow.
“I do hope my dear sons that you are striving to obey God with all the heart. I am sorry my dear J. that your last letter gave me little reason to hope that you had given up error for truth; but I believe you sincere, and can only pray the Father of infinite mercy to remove your prejudice, and reveal to your understanding the sweet and glorious light of present truth.
“Dear son, read your Bible prayerfully, laying aside all your preconceived opinions. Ask your heavenly Father for the promised aid of the Holy Spirit to show you what is truth. Then act up to the light given, and I trust soon to hear that you are numbered with God's dear people, who are obeying him by striving to do his will on earth. I have examined the plan of organization laid down in the Review, and also the doctrine and discipline of the Seventh-day Adventist people, and wonder how any sincere child of God could raise an objection. If you compare it with apostolic faith and practice, you cannot fail to see the harmony and consistency of their position. I have read sister White's visions, at least a part of them, and will only say, my heart glows with gratitude to God, the bountiful giver of all good, for the revelation of light and truth given to his dear remnant church through the instrumentality of Bro. and sister White. For my part I feel no inclination to reject, nor dare I come, dear son, to your conclusions. I believe the light to come from God, and that nothing but the power of the Most High could prepare weak mortals for such a great and glorious work, and sustain them through all the trials and privations through which they have passed. Beware, my dear children, how you treat the solemn message sent you from heaven. It corresponds with Bible truth, and those that reject it, I fear will also reject the most solemn warnings of the Bible. We live in an evil time, when the world, it may be truly said, ‘by wisdom knoweth not God.’ O may we be enabled by divine grace to yield ourselves unreservedly to the Lord, obeying all his divine requirements,158and looking forward with joyful hope for the appearing of our dear Saviour, who will soon appear “without sin unto salvation.” O may we be gathered, an undivided family, into his everlasting kingdom is my daily and earnest prayer.
“S. has received the Hymn Book you promised in your last letter. It came with Spiritual Gifts Vols. 1 & 2, from the Review Office. But the Devil and his angels would not have let us get them if we had been easily conquered. When they arrived there were £2, 8s, postage to be paid. We wrote to the general P. O., and they were returned with twenty shillings, British postage, on the Hymn Book. They said that it was over weight. We gladly paid the amount rather than not get them. Although the books were in separate packages, they would not let us have part, unless we paid for the whole.
“I conclude with earnest prayer, my dear sons, that if we are not permitted to meet here, we may all meet on that blest shore where parting will be no more. I commend you to God and the word of his grace to keep you from falling. O may he preserve you blameless unto his coming and kingdom.
“Your ever affectionate mother,
“Margaret Armstrong.”
THE TEN KINGDOMS.
By Uriah Smith
SOME of the readers of the Review seem to think our views on the kingdom are unsound for the following reasons: viz., the feet and toes of the image symbolize the ten divisions of the Roman kingdom. The prophecy says that in the days of these kings shall the God of heaven set up a kingdom. Now they say these kingdoms have long since passed away, and other kingdoms have taken their places. More than ten kingdoms now exist. Were these ten divisions to exist till the coming of Christ, no more and no less? Please give us some light on the above subject through the Review.
B. MCCORMIC.
REPLY.—It is certain that the ten toes of the image denote the ten kingdoms that were to arise out of the Roman empire; and it is also certain that this division was not fully accomplished till the year A. D. 483. Hence the setting up of God's everlasting kingdom is an event to take place this side of that year. Now will those who object to our views of the kingdom, show us any kingdom of God that has been set up since the ten kingdoms arose out of the Roman empire? They cannot do it; and, therefore, if those kingdoms have passed away, the word of God has failed. We leave them to get out of this dilemma—a dilemma into which we do not choose to run—as best they can, while we proceed to show that the ten kingdoms do still exist, and will exist till the coming of the Son of man—till the stone cut out of the mountain without hand shall smite the image upon the feet and dash it to atoms.
Not only are we told that there should be ten toes on the image, and ten horns on the Roman beast, but the existence of those horns, for no small length of time, is plainly predicted. The setting up of God's kingdom is the destruction of all these powers; therefore we cannot look for the setting up of that kingdom in any period during which these powers or horns are predicted to exist. We turn then to Dan. vii, and learn that among these horns there was to come a little horn which should grow up to be stouter than his fellows. To this horn is given dominion for 1260 years. The indubitable testimony of history is, that this horn was fully established in 538, and bore sway till 1798. Then we look this side of that date for the destruction of the beast with this and the other horns.
Two things, then, are declared in these prophecies. 1. That the ten kingdoms that sprang from the Roman empire were to remain till this side of 1798. 2. That in the days of these kings the God of heaven should set up a kingdom. Now we ask, If the ten horns were in existence in 1798, as they must have been to meet the prophecy, are they not in existence now? Every one must answer, Yes; for there has been no material revolution in the kingdoms of Europe since that time.
On the subject of the ten horns, Scott remarks: "It is certain that the Roman empire was divided into ten kingdoms: and though they might be sometimes more and sometimes fewer, yet they were still known by the name of the ten kingdoms of the western empire."
Nelson, in his treatise on Infidelity, takes notice of the objection under consideration, as follows: "Some have asked how it could be said that ten kingdoms have existed, to represent ten horns, in a part of the earth once under the dominion of Rome, when so many changes have been constantly going on in Europe, and when so many of them have been at times, as it were, consolidated into one. We might reply at any time to such an inquiry, very fairly, that the ten horns have been there; that making a kingdom tributary does not take away its existence. If there should have been, at times, eleven, twelve, or more horns there for half a century or longer, this does not make it untrue that ten were there. Such inquiries as have been made, and such objections as have been urged, seem to many unworthy of an answer; but if a puerile cavil should appear weighty and important in the view of the unthinking, or the uninformed, for his sake it needs an answer. Let us then pass briefly through an illustration which may aid us in understanding each other.
"Suppose some feeble people should be suffering from the almost constant invasions of numerous and ferocious enemies. Suppose a powerful and benevolent prince sends them word that he will, for a number of years—say thirty—maintain for their safety along their frontier ten garrisons, each to contain one hundred well-armed men. Or suppose he is actuated by different designs and moved by other motives; no matter how this is, so that his word is out for the support of a given number of fortifications containing a thousand soldiers. Suppose the forts are built and remain a few years, when two of them are burned to the ground and re-built without delay; has there been any violation of the sovereign's word? No, there was no material interruption in the continuance of the walls of strength; furthermore, the troops, the most important part of the safeguard, are still there. Again, suppose the monarch sends and has two posts of strength demolished, but adjoining the spot where these stood, and immediately, he has other two buildings erected, more capacious and more desirable; does the promise still stand good? We answer in the affirmative, and we believe no one would differ with us. Finally, suppose that, in addition to the ten garrisons, it could be shown that for several months during the thirty years, one more had been maintained there; that for one or two years out of the thirty, there had been there eleven instead of ten fortifications; shall we call it a defect or a failure in the original undertaking? Or shall any seeming interruption, such as has been stated, destroy the propriety of our calling these the ten garrisons of the frontier? The answer is, No, without dispute.
"So it is, and so it has been, respecting the ten horns which were to represent the ten kingdoms of Europe, once under the Roman scepter. They have been there for 1200 years. If several have had their names changed according to the caprice of him who conquered, this change of name did not destroy existence. If others have had their territorial limits changed, the nation was still there. If others have fallen while others were forming in their room, the ten horns were still there. If during a few years out of a thousand, there were more than ten—if some temporary power reared its head, seeming to claim a place with the rest, and soon disappeared, it has not caused the beast to have less than ten horns."
In addition to the foregoing, which is certainly sufficient to clear the subject of all difficulty, it would be no hard matter to trace the principal nations of Europe at the present day, back to the principal tribes which formed its first division out of the Roman empire. The ten horns are usually enumerated as follows: 1. The Huns. 2. The Ostrogoths. 3. The Visigoths. 4. The Franks. 5. The Vandals. 6. The Suevi. 7. The Burgundians. 8. The Heruli and Rugii, or Thuringi. 9. The Anglo-Saxons, and 10. The Lombards.
The Lombards settled in Lombardy, now a part of Italy; the Anglo-Saxons in England, from whom that nation has come; the Franks in France, in whom that country finds its name, and the French their origin; the Visigoths in Spain; the Suevi in Portugal; the Huns in Hungary, now a part of Austria, &c.
We cannot include Turkey and Russia in the kingdoms answering to the ten horns, because they belong to the body of the third beast, and consequently are no part of the territory out of which the horns of the fourth beast should arise. Neither can we include Norway and Sweden, for the fourth beast did not extend his jurisdiction over those countries. In the remaining portion of Europe the student of prophecy sees what he finds no difficulty in recognizing as the ten horns of the beast, and still waits for the fulfillment of the promise, that in the days of these kings the God of heaven shall set up a kingdom. U. S.
A WARNING SLIGHTED.
THE following article has been often published with the title, "A Well-authenticated Fact."
In the year 1814, the late Mr. and Mrs. Foster were acquainted with three sisters, residing in London, two of whom were serious, retiring women, and the third, gay and volatile. They were all elderly, which rendered the gaiety of the third less becoming, and also inclined her the more easily to take offense at any remarks made upon it; she hated the piety of her sisters, and opposed it in many spiteful, petty ways, though they endeavored to render the differences of their opinions as little disagreeable as possible. One night, toward the close of the year 1814, she had been out at an assembly very late, and the next morning at breakfast was remarkably different from her usual manner. Instead of her usual incessant chatter about every person she had met, everything they wore, and said, and did, she sat silent, sullen, and absorbed. The gloom upon her brow was a mixture of temper and distress, which seemed to indicate a fixed determination to pursue her own will, though it should lead her into trouble, rather than pursue the course she knew to be right, that would reduce her to submit to the control of another. As she ate nothing, one of her sisters asked her if she was unwell. No. What is the matter? Nothing. Had nothing distressed her? She had no idea of people's prying into what did not concern them.
The whole of the morning she spent in her own room, and at dinner the same scene as in the morning occurred. She ate little, never spoke but to answer uncivility, and then with an appearance of depression and melancholy, that spread their influence very powerfully over the cheerfulness of her companions. She retired to rest late, and with the spirit of one who expects from sleep neither alleviation nor refreshment.
The next morning she again scarcely tasted breakfast, and seemed in the same distressed, uncomfortable state of mind as on the preceding day. Her sisters again renewed their inquiries. She said, I am well, and nothing pains me. Then you have something on your mind; why will you not tell us? Do we not love you? Have we not the same earthly interest as you? and can we seek any good but yours in our anxious wish to share your sorrow? Oh, you have superstitions enough of your own without mine being added; I shall not tell you what ails me, so you have no occasion to rack your curiosity. I dare say you will think it some spiritual triumph, but I laugh at such things. I am not quite old enough yet to become the victim of dreams and visions. We do not believe in dreams and visions, Anna, was the reply. She answered harshly, No, and I do not intend you shall. The sisters looked at each other, and remained silent.
The second day passed as the first. Anna was gloomy and moody, and her sisters from pity and anxiety, were unhappy. The third morning she again entered on the day as one who loathed the light, who has no object in living, and to whom the lapse of time, in the prospect of futurity, brings neither comfort nor hope. As her sisters looked on her, one of them suddenly said, Anna, what was your dream? Ha! what was it? You would give the world to know, but I shall not tell you. I thought you did not believe in dreams. Neither do we in general. We know them to be the offspring of a disordered stomach, confused images and fancies, when reason is dormant, and the memory of them passes away as soon as we engage in our daily avocations; yet there is no doubt some dreams are no more sent in vain than any other affliction or warning. There is a verse in scripture which mentions God as speaking "in the vision of the night when deep sleep falleth upon man." She laughed again. You have a verse for everything that suits you, but I do not choose to be warned in such a manner, and there is no doubt I shall get it out of my head in a day or two. Anna, we beseech you to tell us. If you really have a dream from heaven, you surely would not wish to forget it; and if not we will help you laugh it off. She answered, Well, if I must tell, I must; no doubt it was very extraordinary and very frightful; I should have thought it the effect of the ball, but that I never saw anything anywhere the least like it.
"I thought I was in the wide street of a great city. Many people were walking there beside myself, but there was something in the air which immediately struck me. They seemed thoughtful and cheerful, neither occupied with business nor with pleasure, but having about them such a dignity of repose, such high and settled purpose, such grace and such purity as never was stamped on mortal brow. The light of the city was also strange. It was not the sun, for there was nothing to dazzle. It was not the moon, for all was clear as day. It seemed an atmosphere of light, calm, lovely, and changeless. The buildings seemed all palaces, but not like palaces of earth. The pavements were all alike of gold, bright and shining, as clear as glass. The large and glittering windows seemed like divided rainbows, and were made to transmit none but the rays of gladness. It was indeed a place to which Hope may bend, and wherein Charity might dwell. I could not help exclaiming, as I passed along, Truly these are the habitations of righteousness and truth. All was beauty, bright and perfect. I could not tell what was wanting to make me wish for an eternity in such a place; and yet its very purity oppressed me. I saw nothing congenial, though looks of kindness met me in every face of that happy throng. I felt nothing responsive. I returned in silence their friendly greeting, and walked on alone, oppressed and sad. I saw that all went one way, and I followed, wondering the reason. At length I saw them approach a building much larger and finer than all the rest. I saw them ascend its massive steps, and enter beneath its ample porch, but I felt no desire to go with them, further than to the foot of the steps. I approached from curiosity. I saw persons enter who were dressed in every variety of costume of the nations, but they disappeared in the porch, then crossed the hall in white. O that I could describe that hall to you! It was not marble—it was not crystal—it was not gold, but light, pure light, consolidated into form. It was the moon, without its coolness, it was the sun, without its dazzling ray; and within was the staircase mounting upward, all of light; and I saw it touched by the snowy feet and white and spotless garments of those who ascended. It was indeed passing fair; but it made me shudder, and I turned away. As I turned, I saw one on the lowest step looking at me with an interest so intense, and a manner so anxious, that I stopped to hear what he had to say. He asked me in a voice like liquid music, Why do you turn away? Is there peace elsewhere? Is there pleasure in the works of darkness? I stood in silence. He pressed me to enter, but I neither answered nor moved. Suddenly he disappeared, and another took his place with the same look and manner. I wished to avoid him, but I seemed riveted to the spot. Art thou come so far, he said, and wilt thou lose thy labor? Put off thine own garments, and take the white livery here. He continued to press me till I got weary and angry, and said, I will not enter; I do not like your livery, and I am oppressed by your whiteness.
He sighed, and was gone. Many passed by me with looks of mingled kindness and pity, and pressed me to follow on with them, and offered me a hand up the stairs which led to their mysterious change, but I rejected them, and stood melancholy and distressed. At length one bright young messenger came up to me and entreated me to enter, with a voice and manner that I could not resist. Do not turn away, he said, where canst thou go? Do not linger, for why shouldst thou weary thyself for naught? Enter now, and taste of happiness. Do not all tribes and colors enter into the hall? Are they not clothed, and washed, and comforted? He gave me his hand, and I entered along with him. Here I was sprinkled with pure water, and a garment of pure white was put upon me, and I know not how but I mounted the white staircase with my happy guide. O what a light burst upon me when I reached its summit! Mortal words cannot describe it, nor mortal fancy conceive it. Where are the living sapphires? Where are the glittering stars that are like the bright radiance in which I stood? Where are the forms, or the looks of love that breathed in the innumerable company before me? I sank down overpowered and wretched. I crept into a corner and tried to hide myself, for I felt that I had nothing in unison with the blessed creatures of such a place. They were moving to the harmony of sounds that never fell on mortal ear. My guide joined in raptures and I was left alone. I saw the tall forms all fair and brilliant, in their ineffable felicity, their songs and notes of gratitude forming the circumstances and differences of each. At length I saw one taller than the rest, one every way more fair, more awful—surpassing thought!—and to Him every eye was turned, and in His face every face was brightened. The songs and the praises were to His honor, and all seemed to drink from Him their life and joy. As I gazed in speechless and trembling amazement, one who saw me, left the company, and came where I stood. Why, he asked, art thou silent? Come quickly, and unite in the praises. I felt a sullen anger in my heart, and I answered with sharpness, I will not join in your song, for I know not the strain. He sighed, and with a look of surprising, humiliating pity, returned to his place. About a minute after, another came, and addressed me as he had done; and, with the same temper, I answered him in the same words. He seemed as if he could have resigned his own dazzling glory to have changed me. If Heaven knows anguish, he seemed to feel it: but he left me and returned. What could it be that put such temper into my heart? At length the Lord of the glorious company of the living forms of light and beauty saw me, and came where I stood. I felt my blood curdle, and the flesh upon me tremble, and my heart grew hardened; my voice was bold. He spake, and deep-toned music seemed to drop from his lips. Why sittest thou so still when all around thee are glad? Come, join in the song, for I have triumphed! Come, join in the song, for now my people reign! Love ineffable, unutterable, beamed upon me as though it would have melted a heart of stone, but I melted not. I gazed an instant, and then said, I will not join the song, for I know not the strain. Creation would have fled at the change in his countenance! His glance was lightning, and his voice was thunder! He said, Then what doest thou here? The floor beneath me opened—the earth quaked, and I sunk into tormenting flame. With the fright I awoke."
There was silence for a time, for the sisters were struck with awe. They considered the dream, the impressions it had made. Anna, said they, we cannot wish you to forget this dream; we surely believe it is from God. Your description of the holy city is much the same as we find in the Bible. The city hath no need of the sun, nor of the moon to lighten it, for the temple of God is there and the Lamb is the light thereof. All who enter there must put off their garments, that is, their own righteousness, and must be clothed with linen, clean and white, even in the righteousness of the saints, and "their righteousness is of me, saith the Lord." Those that walk in the heavenly temple are "those that have come out of great tribulation, and washed their robes and made them white in the blood of the Lamb." Wisdom daily waits on the steps to call the sons of men into that temple, and the people of God try to persuade their followers to tread159in their steps. O, dear sister, you know something of the way; do listen to the faithful warning. Join us, and walk in the path that leads to heaven.
Anna's brow was darkened, and she answered, I will do as I please; I do not intend you to preach to me. She continued in this state till the end of the week, and was found in her room a corpse! No one knew the cause of her death. She died without disease, and without change.—Christian Intelligencer.