Review and Herald, Vol. 22, No. 14.
The Tent Meeting in Memphis, MichPage 1
Earlier text: The Tent Meeting in Memphis, MichBEFORE we proceed further with the subject of the cleansing of the heavenly sanctuary, we must stop a moment to remove an obstruction that lies at this point, like a stumbling block directly across the path of many; and that is the idea, that there is anything in heaven to be cleansed. "What?" is their exclamation of surprise, "is there anything in heaven that needs cleansing? anything there that is impure?" And they are even ready to spurn the whole theory of the sanctuary, here presented, on account of this, to them, unpardonable feature. But let us look at the idea, and meet it fairly. Was there not a work of cleansing to be performed in the earthly sanctuary? There was. Where was the necessity for this? Into the most holy place, for instance, no man entered, except the high priest, and he but once a year. Was there anything there physically impure? All are obliged to confess there was not. And yet it had to be cleansed, the most holy, as well as the holy place. Why was this? Because the sins of the people had been transferred to it, and from them it must be freed. The work of cleansing was not the removing of physical uncleanness, but simply a ceremony by which the sins of the people were removed and borne away forever. So in the antitype. There is nothing literally impure or unclean in the heavenly sanctuary; but the sins of those who have sought pardon through the merits of Jesus, have been transferred there, and all the cleansing it is to undergo, is the removal of these. Simply this, and nothing more. No mind can fail to understand, and none need revolt at such an idea. But however objectionable any may still be disposed to make it appear, the question is settled by positive declarations of the apostle Paul, which there is no evading. He states in plain and unequivocal terms, that the heavenly sanctuary must be cleansed. Listen to his language. Heb. ix, 21-24. "Moreover he [Moses] sprinkled with blood both the tabernacle and all the vessels of the ministry. [Referring to the ancient sanctuary and its service.] And almost all things are by the law purged with blood; and without shedding of blood there is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these, [the blood of goats and calves, verse 19,] but the heavenly things themselves with better sacrifices than these." Nothing can be, we say it emphatically, nothing can be, plainer and more definite than this. The "tabernacle and vessels of the ministry," "patterns of things in the heavens," were cleansed with the blood of calves and goats. We have already noted its performance, through the ministry of the priesthood. It was necessary, says the Apostle, that it should be cleansed with these. Why? Because without the shedding of blood there is no remission. Remission, and not physical uncleanness, is the burden of the Apostle's argument. The sanctuary must be cleansed; the imputed guilt must be removed. He then goes on to argue that for the same reason, the heavenly things themselves, of which the earthly were a figure, must be cleansed or purified, but with better sacrifices than those of the type. What is this better sacrifice? The sacrifice of our Lord himself. Heb. ix, 13, 14, 26. Why was a better sacrifice needed? Because the blood of bulls and goats could not take away sin [chap. x, 4]; but yet the law was satisfied with that service for the time being, in anticipation of the great and effectual sacrifice which was thus prefigured. The blood of this better sacrifice does take away sin. It is this blood that is ministered in the heavenly sanctuary in behalf of man, and by this at last, that the heavenly holy places themselves are to be purified and cleansed. Those, therefore, who object to a work of cleansing in heaven, take issue with Paul, not with us; and those who contemn and ridicule the idea, are heaping their contumely and reproach, not upon us, but upon the inspired language of that holy apostle. There is another idea which may lie with weight in some minds against the existence of a sanctuary in heaven; and that is the fact, that Daniel speaks of its being trodden under foot. How, it has been asked, can a sanctuary in heaven be trodden under foot? And it has been urged as one of the greatest recommendations of the view that the earth or land of Canaan is the sanctuary, that they are both eminently susceptible of being in that condition. We inquire, then, How much does the prophecy comprehend in the term, "to tread under foot?" The same text [Dan. viii, 13] speaks of treading the host [the worshipers connected with the sanctuary] under foot also. Does this mean that people would literally get them under their feet and stamp upon them? By no means. What then does the expression mean? We shall define it, to oppress or perform any act prejudicial to the interests of another; and this definition the following quotations will sustain: 1. The same prophecy [Dan. viii] represents the little horn as casting the truth to the ground, and casting down the stars, and stamping upon them. We all know what this means; or if not, verse 24 of the same chapter furnishes an explanation; namely, "he shall destroy wonderfully the mighty and the holy people." 2. Paul shows us that wicked men, apostates, even tread "under foot" (this is his expression) the Son of God, who is minister of the heavenly sanctuary. Heb. x, 29. They do it by setting him at naught, counting the blood of the covenant wherewith they were sanctified, an unholy thing, and doing despite unto the Spirit of grace. Why may not the heavenly sanctuary itself, in an equal sense, and in an equal degree, be trodden under foot also? The agencies through which Satan has all along stood up against the worship of God, are the daily, and transgression of desolation, or Paganism and Papacy. He has done this by erecting rival sanctuaries to the sanctuary of Jehovah, and endeavoring to turn mankind away from the worship of the true God to the unsanctified rites of heathenism. For instance, in the days of Samuel and the judges, one of Satan's rival sanctuaries was the temple of Dagon where the Philistines worshiped. Jud. xvi, 23, 24. After Solomon had erected the glorious temple upon mount Moriah, Jeroboam erected a rival sanctuary at Bethel, and drew away ten of the twelve tribes to the worship of golden calves. 1 Kings xii, 29-33. In the days of Nebuchadnezzar, the rival sanctuary of Satan was found in the temple of old Belus at Babylon; and great was his triumph when he was able to deposit the sacred vessels of Jehovah's tabernacle in the palace of his heathen deity. 2 Chron. xxxvi, 7. And still later, a sanctuary of the Devil turns up at Rome, under the name of the Pantheon, or "asylum of all the gods." Dan. viii, 11. And when the gospel dispensation was ushered in, when the shadow reached the substance, and the type gave place to the antitype, and the sanctuary in heaven took the place of the tabernacle on earth, how did Satan change his mode of opposition? He baptized his heathen deities, and called them Christian. The Pantheon, or "asylum of all the gods," easily became the "sanctuary of all the saints;" and the statue of Jupiter, by an easy metamorphosis became that of Paul or Peter. But more than this: he here set up in his temple at Rome, a blasphemous being, a monster Man of Sin, who should exalt himself above all that is called God, and turn away mankind from the mediation of Christ in the heavenly sanctuary, by pretending to dispense those favors which are the prerogative of Deity alone. Thus the Papacy has trodden under foot the "host," the "holy city," the sanctuary above and its minister, by wearing out the saints of the Most High, and lifting up his voice in blasphemy against God, his tabernacle and them that dwell in heaven. Rev. xiii, 6. With the conviction that this objection is now entirely removed, we turn again to our subject, the cleansing of the sanctuary. The nature of this cleansing we now understand. It is accomplished by blood not by fire. We understand also the ceremony by which it was performed, through a change in the ministration from the holy to the most holy place. We conclude, then, that at the end of the 2300 days, when it was said that the sanctuary should be cleansed, the ministration in heaven was changed from the holy to the most holy place: in other words, that in 1844, in the autumn of that year, our great High Priest, commenced the last act of his priestly ministration in the most holy place of the tabernacle above. Are there any to whom it seems presumption to pretend to understand what is being accomplished in heaven? Of such then we would inquire, Have not the 2300 days ended? and was it not said that at their termination the sanctuary should be cleansed? and are we not to reason concerning the sanctuary, from these objects and from that work, which the voice of inspiration declares to us, were the shadow which it cast on earth? Of what use is a type, if we may not, from it, derive some knowledge respecting its antitype? In the light of these facts of what infinite importance does the subject of the sanctuary become! The whole plan and work of salvation for a lost world is involved therein. How momentous the subject of its cleansing—the final close of the Saviour's redeeming work! And if this last act in the great scheme is now being accomplished, what truth could more vitally concern our perishing race! This finished, the final decision will have passed upon all men; the fiat of the Almighty will have gone forth, "He that is filthy, let him be filthy still, and he that is holy, let him be holy still." Rev. xxii, 11. Momentous period! May he whose mediation for a rebel world is about to close, deeply impress our hearts, with those emotions which this mighty truth is calculated to inspire. The ministry in the most holy being finished, it yet remained for the priest to bear out the sins from the sanctuary, place them upon the head of the scape-goat and send him away by the hand of a fit man into a land not inhabited. Lev. xvi, 20-22. This ceremony as performed in the type we have already noticed. We now inquire, what service connected with the more perfect tabernacle, answers to this, and to what being shall we look, as the one shadowed forth anciently by the literal and typical goat, as, loaded with the sins of Israel, he went forth from the camp to be heard of no more forever? This point demands more particular notice, as here, again, we are led to differ very materially from the views which have generally obtained upon this subject. Because John says, [chap. i, 29,] "Behold the Lamb of God which taketh, (margin, beareth,) away the sins of the world," and because it is said of the scape-goat that he "shall bear upon him all their iniquities into a land not inhabited," [Lev. xvi, 22,] it has been concluded, by some, that the latter is a type of the former. From the view, however, that Christ is the antitype of the scape-goat, we are compelled to differ, for what we shall offer as very plain reasons: 1. If Christ, in bearing the sin of the world, fulfilled the antitype of the scape-goat, he must have accomplished it at the crucifixion; for Peter says of him, "Who his own self bare our sins in his own body on the tree." 1 Pet. ii, 24. But in the type the goat was not sent away till after the cleansing of the sanctuary; hence the antitype of this work cannot be performed till after the termination of the 2300 days; for it is not till after those days have ended that the sanctuary is cleansed. Dan. viii, 14; Heb. ix, 23. It is therefore impossible to carry this work back to the crucifixion of Christ, which was even before he commenced his ministration in the sanctuary above; and therefore he cannot be the antitype of the scape-goat. 2. Christ is our great High Priest, the minister of the sanctuary; but the goat is something to be sent away by the priest; therefore he cannot be the priest himself; in other words, he cannot in this dispensation be Christ; but he must be a being whom Christ, after he has loaded him with the sins borne from the sanctuary, can send away into a land not inhabited. 3. The goat was sent away from Israel into a land not inhabited, to be heard of no more forever. But Christ will dwell in the midst of his people, the true Israel of faith. 1094. It is impossible that two goats, one of which was chosen by the Lord and is called the Lord's, and was for a sin-offering, while the other is not so called, but was left to perform an entirely different office;—it is impossible that these both should typify the same person. From these considerations we think it must be evident to every one that Christ cannot be the antitype of the Levitical scape-goat. Who then can be? We answer, The Devil; and our reasons for this position are at hand: 1. We know of only two beings which any one has ever thought could possibly be typified by the scape-goat; and these are Christ and Satan. We have shown above that the goat cannot be a type of Christ; we must therefore look to the Devil for its fulfillment. 2. The Hebrew word for scape-goat, as given in the margin of Lev. xvi, 8, is Azazel. On this verse, Jenks in his Comprehensive Commentary remarks, "Scape-goat. See diff. opin. in Bochart. Spencer after the oldest opinion of the Hebrews and Christians, thinks Azazel is the name of the Devil; and so Rosenmüller, whom see. The Syriac has, Azzail, the angel (strong one) who revolted." The Devil is here evidently pointed out. Thus we have the definition of the Scripture term in two ancient languages, with the oldest opinion of the Christians in favor of the view that the scape-goat is a type of Satan. 3. In the common acceptation of the word, the term scape-goat is applied to any miserable vagabond who has become obnoxious to the claims of justice; and while it is revolting to all our conceptions of the character and glory of Christ, to apply this term to him, it must strike every one as a very appropriate designation of the Devil, who is styled in the Scriptures, the accuser, adversary, angel of the bottomless pit, Beelzebub, Belial, dragon, enemy, evil spirit, father of lies, murderer, prince of devils, serpent, tempter, &c., &c. 4. Our fourth reason for this position is the very striking manner in which it harmonizes with the events to transpire in connection with the cleansing of the heavenly Sanctuary, as far as revealed to us in the Scriptures of truth. We beheld in the type, 1. The sin of the transgressor imparted to the victim. 2. We see that sin borne in by the priest in the blood of the offering, into the sanctuary. 3. On the tenth day of the seventh month we see the priest with the blood of the sin-offering for the people, remove all these sins from the sanctuary, and lay them upon the head of the scape-goat. 4. The goat bears them away into a land not inhabited. Answering to these events in the type, we behold in the antitype, 1. The great offering for the world made on Calvary. 2. The sins of all those who avail themselves of the merits of Christ's shed blood, by faith in him, in that blood are borne into the sanctuary. 3. After Christ, the minister of the true tabernacle, Heb. viii, 2, has finished his ministration, he will remove the sins of his people from the sanctuary, and lay them upon the head of their author, the antitypical scape-goat, the Devil. 4. The Devil will be sent away with them into a land not inhabited. If we want a description of this event in plain terms we find it in Rev. xx, 1-3: "And I saw an angel come down from heaven having the key of the bottomless pit, and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more till the thousand years should be fulfilled." But if Satan is the antitypical scape-goat, it may be objected that he shares with Christ the honor of making the atonement. Not at all. The atonement is all made, the servants of God are pardoned and their sins all removed from them, and from the sanctuary, before the Devil is brought to take any part in the transaction. And what is the part he there performs? Simply receiving upon himself the infinite weight of sins which he has instigated, and being sent away under their intolerable load. And here we would ask, What could be more fitting than that the author and instigator of all sin should receive the guilt of those transgressions which he has incited mortals to commit, but of which they have repented, back upon his own head? And what could be a more striking antitype of the ancient ceremony of sending away the scape-goat into the wilderness, than the act of the mighty angel in binding Satan and casting him into the bottomless pit at the commencement of the thousand years. This is a point of transcendent interest to every believer. Then the sins of God's people will be borne away to be remembered no more forever. Then he who instigated them, will have received them back again. Then the serpent's head will have been bruised by the seed of the woman. Then the "strong man armed," (Satan,) will have been bound by a stronger than he, (Christ,) and the house of the strong man (the grave) spoiled of its goods, the saints. Matt. xii, 29; Heb. ii, 14. Then will the work of the enemy, in sowing tares among the wheat, [Matt. xiii, 24-30,] be forever remedied, the tares will have been gathered into bundles to burn, and the wheat gathered into the garner. Then our great High Priest will have come forth from the sanctuary to pronounce the everlasting blessing upon his waiting people. Then shall we have come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels. Then will the redeemed, placing the foot of triumph upon the world, the flesh and the Devil, raise their glad voices in the song of Moses and the Lamb. O glorious day! May the Lord hasten it in his good time. Who would not, in view of this, take up the petition of the beloved John, "Even so, come Lord Jesus!" These are scenes to which the children of hope in this lower world love to look forward. On these hang their brightest anticipations. These are the very portals to the glorious city, and to their eternal inheritance. About that "Grave Charge."
By J. H. W.
As a general thing the editor and correspondents of the Review have spoken in very respectful terms of President Lincoln. This I hold to be right. All of the Seventh-day Adventists, so far as my knowledge extends, who voted at the last Presidential election, voted for him. No one could have shared our sympathies more deeply than he has, in his trying position. It has been, and I trust will be, our effort to look at things candidly and impartially; to state facts as they are, and to make the applications to the fulfillment of prophecy as we think fitting and just. When I read the comments of the Providence Post, as quoted by Bro. Foote, I did not regard them favorably, as I thought they were calculated to carry a wrong impression. The fact that no Spiritualist has been placed under arrest, admits of quite a different construction from that placed upon it by the Post. It is well known that Spiritualists claim to be reformers: and in the free States they are anti-slavery, with few exceptions: and therefore could not be expected to have any peculiar sympathy with this pro-slavery rebellion. Of course they would not be likely to incur liablity to arrest. This is the construction I have placed upon the fact referred to, and I yet think I am right in this. Beyond this, I do not sympathize with the fling made at the President by the Post concerning arrests. The President is a sworn officer; by the suffrages of the people great responsibilities have been placed upon him. No loyal man, who prizes the privileges which our government confers upon its citizens, can find it in his heart to complain of the President for arresting a few individuals who were loudly talking treason under the protection of our government. A government of any value at all is entitled to respect, and recent events in New York show that we are not free from danger from enemies of our rights, even in the North. But there are other facts that claim our attention. Slavery is not the only enemy of right and truth with which we have and shall have to contend. The "sure word of prophecy" gives us to understand that Spiritualism will do much to give form and character to the conflict between truth and error which is now impending. In this we think we cannot be mistaken. Under its influence the world will settle more deeply into a system of false worship now prevailing to a great ex-tent. (Rev. xiii, xiv.) Under its influence the kings of the earth will be deceived to their final overthrow. (Rev. xvi.) Gov. Tallmadge, in the introduction to the "Healing of the nations," remarks that Spiritualism will yet become popular, and then nothing will be able to resist its influence. In many places it is already popular, and claims among its adherents the first in intelligence, in station, and even in professions of piety. Many clergymen have become its open advocates; while others, eminent for learning, are said to be favorably inclined to it, which we can readily believe from the tenor of their popular discourses. I think in this manner it is preparing for an outbreak that will greatly astonish those who have not observed its progress. Sometime since I read in a Spiritualist paper published in New York, an account of the progress of Spiritualism, claiming as its adherents most of the great men of the nation. Amongst the names there given I remember those of B. F. Wade, J. R. Giddings, Wm. H. Seward, Charles Sumner, &c. About a year since, in a congregation in Iowa, I referred to this article, adding that I had much respect for President Lincoln, and hoped they had not got him. A well known Spiritualist then present assured me that Lincoln was a Spiritualist. Since that I conversed with a Methodist minister, who said, that while in Chicago, he met with a female lecturer, who told him she was personally acquainted with Mr. Lincoln; that when in Springfield she made his house her stopping place, and that he was a spiritualist. This minister was one of a committee chosen to investigate the phenomena in Cincinnati; he had paid considerable attention to the subject, and he said he had no doubt her statement was true. It has been currently stated in the papers many times. Several accounts of "circles" have been published, said to have met at Washington, where the President was present. Now if friend Summerbell, or any other one, can give reliable information in regard to these statements, I for one would be much gratified. From the best information I can get I am led to believe that the most prominent statesmen in the land, President included, with some of our leading Generals, are spiritualists. If these things are so, they are certainly worthy of remark, as a sign of the times. And a few errors in detailing circumstances, or wrong conclusions drawn by political editors will neither destroy the facts, nor their significance. I hope some one whose opportunities are better than mine will ascertain how far the claims of the spiritualist papers above referred to are correct. It is due to the individuals, as well as to the cause we advocate, that we be able to speak advisedly on this subject. If any one can furnish the desired information he will confer a favor on me, as I doubt not he will on all our brethren. Quarterly Meeting in Minnesota.
By H. F. Lashier
Bro. WHITE: The appointment in the Review for our Quarterly meeting did not reach us in season for us to hold the meeting at the time appointed. We therefore held it Sabbath, Aug. 15. We had a good attendance, and a very good meeting. In the evening after the Sabbath we met to celebrate the ordinances of the Lord's house. The Lord was with us, and we felt encouraged and strengthened to go on our way together to the kingdom, and when we realize how near the coming kingdom is, truly it is time for us to press forward unitedly, and be engaged in gaining an inheritance in the bright world to come, and athough in this hour of trials and trouble, darkness may sometimes surround us, yet we look forward but a little while, and see the time of deliverance, when God's people shall be gathered together to separate no more forever. May God give us grace that we may hold out unto the end, and be saved in his kingdom at last. Yours in hope. H. F. LASHIER. P. S. Our next monthly meeting will be held the first Sabbath in September. H. F. L. No case can be desperate if application is made to the Lord Jesus. “Resist the Devil and He will Flee from You.”
By Martha D. Amadon
THE Christian is represented in the word of God as a soldier on the battle-field. He is often ignorant of when he may be attacked by his foe, though he knows by his often-repeated endeavors to destroy him, that he has such a foe, powerful and cunning. His work in this world is to overcome this enemy. Satan very well knows this, therefore his efforts are many and strong to seduce and lead astray the Christian. He does not come in the same way repeatedly if once defeated, but all his plans are deceitful and sly. Those only whose minds are set to serve the King of heaven, and whose eyes are anointed with the heavenly eye-salve, can discern and avoid them. Every one who enlists to fight this fight of faith will have contests with the enemy. Not one will be exempt. All will have the conflict to endure, and only as victory is gained from time to time, through Him who once conquered him, will they be free from the attacks of this dreadful foe. His constant employ is to deceive and destroy mankind, to tempt and seduce God’s people; and all share alike in his temptations who strive to be Christians. But notwithstanding the danger into which we are thrown by this enemy, we have weapons so sure that however close the contest, or great the danger, we may escape them. We have rules, which if followed, will guide us safely amid any temptation. The apostle Paul tells us that no temptation hath taken you but such as is common to man, “but God is faithful who will not suffer you to be tempted above that ye are able, but will with the temptation make a way of escape, that ye may be able to bear it.” Peter also says, “Whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your brethren which are in the world.” Like a lion greedy of his prey, is our adversary, the Devil, walking about seeking whom he may devour. Then our work, if we would overcome, is to watch and be vigilant, to resist and overcome him. The promise is, He will flee from you. But some ask, How do we know his temptations? The child of God, if watchful, can easily tell a suggestion of the enemy. They are very unlike the good impressions of the Spirit of God. They throw the mind into confusion, betray the heart, and ultimately lead to sin, while the operations of the holy Spirit always lead the mind nearer to God, and impress it with a greater sense of his holiness and greatness. To some he may come as an angel of light, and at others he will hurl his fiery darts of hatred and malice. To some he will offer all the kingdoms of the world and the glory of them, as he did to the Son of God; others he would lead into low channels of vice and sin. But notwithstanding all this, we may resist his first approach. We need not wait till caught in his snare, and then have to battle with him; but in His strength who has overcome, who will send heavenly messengers on winged speed to aid us, we may overcome and keep at bay the powers of darkness. The wise man said, very wisely too, that “the little foxes spoil the vines;” so it is little sins that finally cause greater ones. Perhaps we neglect a duty. It seems very small to us. The cross is there, and we hear something say, Wait till next time. This is so congenial to our feelings that we wait, but Satan set the trap, and next time it is no easier. We listen again, and grieve the Holy Spirit. Our own souls are wounded, and others also. No Christian is without burdens and cares. And what if our pathway is rough? What if now and then discouragements come? We are taught to take for an example of suffering, afflictions, and patience, the apostles and prophets. Have we passed through all they have? Were Moses, Elijah, David, or Jeremiah, here, could we tell of an example of suffering like theirs? Were those holy apostles who laid down their lives for Christ’s sake here, would we compare our trials with theirs? Were Jesus walking with men now, would we complain to him of trials? I think we would not venture. What will be our reward at last, if we think the way hard now? What will be the words which will greet our ears, when the Judge shall pass sentence upon all the world, if we are continually looking back into the world to idols sacrificed for the truth? Will it not be, “Thou wicked and slothful servant?” We are certainly having new evidences that trying scenes are just upon us. Are we girded with the heavenly armor, so that the evil one toucheth us not? or are we often stung and wounded by his fiery darts? Some are seemingly fulfilling the testimony, “Waiting for something to move them.” Perhaps trials deep will come to do it, or it may be they will be spued out of the mouth of God. We have omens that trials are upon us. Some have already entered the crucible. Oh may we be prepared for all that our heavenly Father sees that we need, that we may at last stand with that company who come up out of great tribulation, and plant their glad feet upon mount Zion with the Lamb.
MARTHA D. AMADON.
Battle Creek, Mich. E. M. KILGORE
By E. M. Kilgore
BRO. WHITE: I for the first time, try to contribute a few lines to the pages of the Review. It cheers my heart when I read the testimony from the dear Brn. and sisters, scattered abroad. I believe that time is short, and we must awake to the message. I am striving to be an overcomer through the blood of the Lamb, and the word of my testimony. I am truly thankful that the Lord has permitted me to hear the sound of the third angel's message and has given me a willing heart to turn my feet into his testimony. One year has elapsed since I commenced keeping the commandments of God and the faith of Jesus. There are a few of us in this place who have embraced the truth. Our hearts beat in union with those of111like faith; for we believe the Lord is leading out a people zealous of good works, and preparing them for translation. We want to go with the remnant to the kingdom. We are striving to arise and come up to the help of the Lord; and bless his name, we have had a refreshing season. The Lord has poured out his Spirit upon us, and every soul has been encouraged to persevere. I want to have on the whole armor of righteousness, and have my robes washed in the blood of the Lamb, that when Jesus comes, I can with confidence appear before him. I care not what this world may say about me. With the grace of God, I am determined to strive on, and make my calling and election sure. It was a very hard task for me to overcome the fashions of this wicked world. I meditated on the subject awhile, and called to memory the sufferings that Jesus had borne for me, and thought that if I could not suffer the frowns and scoffs of this dark world a little, I could not reign with him in glory. I thank the Lord that he has taken me out of that fearful pit. I can say with the poet, "I waited for the Lord, my God,
And patiently did bear,
At length to me he did incline,
My voice and cry to hear. "He took me from a fearful pit
And from the miry clay,
And on a rock he set my feet,
Establishing my way." I thank the Lord greatly, that he has been so merciful to me; and yet I feel too unworthy to be called one of his children. I know that he is a merciful God and will pardon when we confess to him, and forsake our sins. I mean to overcome all my sins, and enter through the gates into the city. I desire an interest in the prayers of God's people, that I may stand firm to the truth, and discharge every duty. “All, All is Known to Thee.”
“WHEN my spirit was overwhelmed within me, then thou knewest my path.” My God, whose gracious pity I may claim,
Calling thee Father—sweet, endearing name—
The sufferings of this weak and weary frame
All, all are known to thee. From human eye 'tis better to conceal
Much that I suffer, much I hourly feel;
But, oh, the thought does tranquilize and heal,
All, all is known to thee. Each secret conflict with in-dwelling sin,
Each sickening fear I ne'er the prize shall win,
Each pang from irritation, turmoil, din,
All, all are known to thee. When in the morning unrefreshed I wake,
Or in the night but little sleep can take,
This brief appeal submissively I make:
All, all is known to thee. Nay, all by thee is ordered, chosen, planned—
Each drop that fills my daily cup; thy hand
Prescribes for ills none else can understand:
All, all is known to thee. The effectual means to cure what I deplore,
In me thy longed-for likeness to restore,
Self to dethrone, never to govern more,
All, all are known to thee. And this continued feebleness, this state
Which seems t' unnerve and incapacitate,
Will work the cure my hopes and prayers await:
That I can leave to thee. Nor will the bitter draught distasteful prove,
When I recall the Son of thy dear love:
The cup thou wouldst not for our sakes remove,
That cup he drank for me. He drank it to the dregs; no drop remained
Of wrath for those whose cup of woe he drained:
Man ne'er can know what that sad cup contained;
All, all is known to thee. And welcome, precious, can his Spirit make
My little drop of suffering for his sake.
Father, the cup I drink, the path I take,
All, all is known to thee, Our Meditations.
By J. Clarke.
“AND in his law doth he meditate day and night.” Suppose that David had meditated upon the foul sin of Absalom, the conspiracy and baseness of his darling son, or the treachery of Ahithophel or the cruelty of his father-in-law, Saul, and the trials of his eventful life; would he have written the book of Psalms, if he had allowed such meditations to press him to the earth? Doubtless he often thought of his dreadful trials, but he did not allow these things to weigh him down. No, his meditations were worthy of the man of God. Often, no doubt, these things came upon him with crushing weight; but he looked upward, and holy wisdom descended and filled his soul. Then the affairs of earth dwindled into insignificance, as the glories of eternity beamed brightly before his eye of faith and love. So let us look upward for light, for we shall not find it in these trials. Below is darkness, above is light. Immoderate and uncontrollable grief does not always prove either depth of mind, or largeness of benevolence; but it is as often the offspring of ignorance and superstition, as of love. Witness an Irish funeral, or an Indian dance. Piety and wisdom calm the passions, and grief is one of the passions; good, if well controlled; evil, when carried to an extreme. As the skillful workman tempers the steel for the keen, cutting blade, so should all our passions be well tempered, not too brittle, nor too soft, but just exactly right. Sunlight in the Family.
By Irena G. Camp
WHAT husband or wife, father or mother, does not wish to bring sunshine into their family instead of a cloud of darkness? And how guilty must that father be in the sight of heaven, who, after having been absent for days, and perhaps weeks, enters his dwelling and beholds the wife of his youth, perhaps feeble and even worn with the cares of the family, without a smile or even one consoling look or word. How must the heart of that wife and mother sink within her, as she beholds the companion of her youth, him whom she had chosen to be her counselor, adviser, and protector, enter his dwelling with a clouded brow! How, think you, could she live if she could not turn her mind to the promises contained in God's holy word. Think you that she is not glad that it is written that "Thy Maker is thine husband?" He is the widow's God and judge. And who, I ask, is a widow indeed, and desolate, more than she who is forsaken and frowned upon by the husband of her youth? Did I say Christian father? No, I would not apply the name to such a character. He may profess religion, but the Christian husband and father's heart is filled with that love which is the fulfilling of God's holy law, which will lead him to love and cherish the wife of his youth, and help to lighten her burdens and to take hold in earnest to train the dear children for God and heaven, and have their united cries take the kingdom of heaven by violence, as it were; while all their words and acts correspond with their profession, and lead their children heavenward. Such a husband and father would bring sunshine into the family, and honor our holy religion. Is it possible that the foregoing remarks will apply to any wife and mother? Oh, I fain would hope that every wife and mother would do all on her part to bring sunshine and the salvation of God into their families. God grant that it may thus be. Hardness of Heart.
By C. M. Shepard
Some brethren and sisters complain that their hearts are hard, and apparently they do not know the cause. I have often wondered why my own feelings were so senseless, and I have received some light on the subject. If I was more careful to resist every temptation in the least thing, and live with unceasing watchfulness and prayer, there would be no trouble about hardness of heart. Angels of God would be my companions, and the Spirit of Jesus would reign continually in my heart.
C. M. SHEPARD.
Markesan, Green Lake Co., Wis.