Review and Herald, Vol. 32, No. 4. (7/14/1868)

Review and Herald

Jul 14, 1868

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jul 14, 1868

CONVERSION

By D. T. Bourdeau

BY ELD. D. T. BOURDEAU.

(Concluded.)

TEXT.—“At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of Heaven? And Jesus called a little child unto him, and set him in the midst of them, and said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven. Whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of Heaven.” Matt. xviii, 1–4.

At this point in the investigation, we would briefly show the bearing of the law of God on this subject. The Psalmist says, “The law of the Lord is perfect, converting the soul.” Ps. xix, 7. “By the law,” says Paul, “is the knowledge of sin,” Rom. iii, 20; and with him agrees the beloved disciple, when he says, “Sin is the transgression of the law.” 1 John iii, 4. The law is of service to show us the nature of sin, and to convince us of sin. It is also indispensably necessary, as a rule to work by, in developing character. We do not look to the law for justification from our past sins. If we should, we would have to take the position that our future obedience to the law can be better than what the law requires, and, therefore, that the law is imperfect. As no future acts of ours can more than answer to the requirements of God’s perfect law, it is in vain for any to look to the law for justification from the past. The law cannot justify the sinner. If it could, it would be changeable, first saying one thing, and then another. We, therefore, look by faith to the Lord Jesus Christ, who died for our sins, for pardon and justification for the past; and as far as we, by the grace of God, obey the law in the future, so far are we justified by it. See Rom. iii, 20; ii, 13.

We are often told by those who would evade the force of the claims of God’s law upon them, that we should preach repentance and faith. This is what we are trying to do. Pray tell us what repentance is. What do we repent of? Of our sins, is the ready answer of all. And what is sin? “The transgression of the law,” as inspiration tells us. So we must use the law in preaching repentance, after all. Again, why do we exercise faith toward the Lord Jesus? For the remission of our sins, or transgressions of the law, and for grace to bring our beings in subjection to God’s holy law. Hence the force of the apostle’s language: “Do we then make void the law through faith? God forbid; yea, we establish the law.” Rom. iii, 31. Remove from us the law of God, and you also remove repentance and faith, and the necessity of the death of Christ, and prove universal salvation.

In this position we agree with the reformers, and with all the leading authors of the various Protestant denominations. And here we cannot refrain from quoting the following extract from Dr. Clarke’s comments on Rom. vii, 13:

“Thus it appears that a man cannot have a true notion of sin, but by means of the law of God. And it was one design of the law to show the abominable and destructive nature of sin, as well as to be a rule of life. It would be almost impossible for man to have that just notion of the demerit of sin, so as to produce repentance, or to see the nature and necessity of the death of Christ, if the law were not applied to his conscience by the Holy Spirit. It is then alone, that he sees himself carnal, and sold under sin; and that the law and commandments are holy, just, and good. And let it be observed that the law did not answer this end merely among the Jews in the days of the apostles; it is just as necessary to the Gentiles, to the present hour. Nor do we find that true repentance takes place where the moral law is not preached and enforced. Those who preach only the gospel to sinners, at best only heal the hurt of the daughter of my people slightly.”

And why do men deviate from this consistent and scriptural position when additional light shines from the law of God? We know of no other reason than that given by the Saviour, “Men love darkness rather than light, because their deeds are evil.” It is like a man looking in the glass in a dark room. He sees some of the defects of his person, and removes them. Shortly, an individual comes in with a light which he places between the man and the glass, saying, “Now look in the glass.” He looks, and discovers more defects about him than he did the first time, and turns away, saying, I am all right; for I removed all I saw amiss and untidy before. All would agree in pronouncing such a person filthy, and would concur in the position that he should rather have said, I see more of my defects, and I shall put them also away as I did at the first.

As we look at the history of God’s people in the past, we see that they frequently backslide and lost sight of the truth, making it necessary for God at different times to raise up men who used great plainness, crying aloud and sparing not, showing the people their transgressions, that they might repent and reform. And in almost every age, there has been a tendency in the majority of God’s professed people to fall back on their dignity, profession, and past blessings, to shun the pointed testimony. Such was the case with Israel in the days of Moses. Although they were the descendants of faithful Abraham, yet they had greatly apostatized, and needed conversion. And what course did Jehovah pursue, to effect a change in them? He first pointed out their sins by preaching the moral law in person, and by causing his servant Moses to teach it faithfully, and apply it to their consciences, and to point them through types and shadows to the Lamb of God, who would come to take away the sins of the world. But through pride, unbelief, stubbornness, and disobedience, most of them fell in the wilderness. Such was also the case in the days of the judges and in the days of the prophets. We see the same faithfulness on the part of God’s servants in those times, in declaring the plain testimony and enforcing the law of God. In every instance they preach the law. They made use of no other means to convince the people of sin than the preaching of the commandments. Elijah, Isaiah, Jeremiah, and as many as were called of God to reform and convict the people, pursued this course, and at the same time extolled the mercy and grace of God. And in every instance, there were many that arose against the faithful instruments who were reproving them, accusing them of being troublers in Israel, while they were the ones who were troubling Israel in breaking the commandments of their God.

John the Baptist was a plain preacher. He laid the ax at the root of the tree, calling upon his hearers to bring forth fruits meet for repentance. He preached the law and repentance, so did Christ; and for their pointed preaching, in which the law filled a prominent place, they lost their lives. In Peter’s first sermon after the crucifixion and after his conversion, he preached the law—that they had slain the Prince of life—by which thousands were pricked in their hearts, and said, Men and brethren, what shall we do? And Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins. Acts ii, 23, 37, 38. The law of God was also instrumental in converting Paul. Hear him give his experience: “What shall we say, then? Is the law sin? God forbid. Nay, I had not known sin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet. . . . For I was alive without the law once; but when the commandment came, sin revived, and I died.” Now hear him conclude: “Wherefore the law is holy, and the commandment holy, and just, and good.” Rom. vii, 7–12. Successful Paul wrote more about the law than any other New Testament writer, and he preached as he wrote, defending and enforcing it. By it he died in repentance, and by it he tried to live after self had been slain.

The reformers also taught the law as far as they understood it, in connection with faith, restoring a great portion of it to its proper position in the plan of God. They did the work that was entrusted to them, and did it well; and many were converted to the Lord. And has the law accomplished its work? Are there no sins to repent of in these last days? I leave you to judge. The Scriptures represent the last generation as being more sinful than any preceding it, and the

church in this age as being in a backslidden state, having greatly departed from the Lord and from the truth. And may we not expect that the law of God and the faith of Jesus will be revived and enforced to reprove the sins of this age, that people may repent and be converted? Accordingly, the last message of mercy develops a people keeping, and consequently teaching, the commandments of God and the faith, or teachings, of Jesus Christ. Rev. xiv, 12. And under this message the Sabbath truth is being restored, by which many are as truly converted as Paul was by the commandment which says, Thou shalt not covet.

We would not use the truth as a lash, but speaking it in love and with the feeling with which Christ wept over Jerusalem, and with which Jeremiah said, “Oh! that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people,” we would beseech men to be reconciled to God, and flee from the wrath to come. For God means what he says, and he is not less particular with us now than he has been with men in ages past. Remember that the professed people of God in the past have always been inclined to overlook and neglect the truths and duties applicable in their day and age. It was so in the days of the going away of the Jews into Babylonish captivity; and it was so with the Jewish church at Christ’s first advent. They were not so much disposed to reject past truth. They fell back on father Abraham and past blessings; blamed those who slew the prophets, saying that if they had lived in their day, they would not have been partakers with them in their evil deeds, while they were rejecting Christ, and refusing to be converted to the truths then present. And we may expect it will be so even now. Past truths will be believed, but, practical prophecies and duties that cluster around Christ’s second coming, will, as a general thing, be disbelieved. But God will no more excuse us for doing this, than he did the Jews for pursuing the same course. As to past blessings, they were bestowed upon us because we were doing the best we could, according to the light we then had, and they should teach us to live up to all the light now shining on our pathway, that we may enjoy present blessings.

In showing some of the advantages of bowing to God in conversion, I shall close my remarks. And,

1. One advantage is that the Lord will look to us. “But to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.” Isa. lxvi, 2. This is not a distant look, with which the Lord beholdeth the proud afar off; neither is it a casual look: but it is an approving look which is blended with special care and great interest, that numbers the hairs of our heads, and watches over us for good in all that concerns us.

2. He will hear our prayers. “He forgetteth not the cry of the humble.” “Lord, thou hast heard the desire of the humble.” Ps. ix, 12; x, 17. All that we ask according to his will, he will grant us. The heavens will not be brass over our heads. If we cry unto God, he will answer. Even our desire will be heard. Is not this a rich promise?

3. He will guide us in judgment, and teach us the way we should go. “The meek will he guide in judgment; and the meek will he teach his way.” Ps. xxv, 9. “If any man will do his will, he shall know of the doctrine.” John vii, 17. How often we are brought to our wit’s end, and find that our judgment and wisdom fail us. We know not what to do nor where to go. To have our judgment sanctified, then, and know just the path we should walk in, is no small blessing. But even this is freely given us, if we are humble, and become like little children. But this is not the end of God’s favors to the humble, converted ones.

4. We read that he will dwell with them, and revive them. “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” Isa. lvii, 15. This is by his Spirit, of course; the same, in substance, that is meant by Christ’s supping with us, and we with him. The idea of God’s dwelling with us implies more than an occasional visit; it means that he will take his permanent abode with us. If we keep humble, this is our privilege. And can this blessing be too highly prized? Can there be a sacrifice too great for us to make, that we may obtain it? If God is with us, there will be a close intimacy between him and us. He will be a never-failing friend, constantly by our side; and we will be a host—more than a match for our inward and outward foes. We will have the ministration of good angels. As Christ says of the “little ones,” “Their angels do always behold the face of my Father.” If God, our Father, be for us; if we are adopted into his family, who can be against us? And what can separate us from his love? He will certainly revive us, give us new life and strength, and make us more than conquerors through Christ who hath loved us.

5. We shall find rest to our souls. “Learn of me,” says Jesus; “for I am meek and lowly in heart: and ye shall find rest to your souls.” Matt. xi, 29. This rest is not a dead calm, in which we have no interest in the things of God; but it is that rest which grows out of a victory over self. As long as self is alive, there is a conflict and discontent. “There is no peace to the wicked,” says the Lord. And again, they “are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.” Isa. lvii, 20, 21. They have lost their balance, their hold on God, and cannot rest. They find nothing that really satisfies them. But not so with the humble. They have bowed to, and settled on, God, in whom they find lasting satisfaction; and they enjoy that peace which passeth all understanding, and is worth more than any earthly treasure.

6. God will honor and exalt us. You are familiar with the scriptures that prove this. Whom God honors, will be honored indeed. The honors that he gives, are greater and more lasting than those that mortal man can heap upon us. What are worldly honors, if they deprive us of the honor that comes from God? What will they avail us in the day of wrath? They will then cease, while the honor that comes from God, will continue as long as eternal ages last. Those who obey God, will have a name better than of sons and daughters, an everlasting name that shall not be cut off. Isa. lvi. The honor that God gives, will come in due time, when we are prepared to receive it; when we reflect all the blessings we receive, upon God, and give him all the glory. I want this honor, and would wait until God is willing to give it; until I can bear it and use it aright.

7. If we get converted, we shall be in a condition to strengthen our brethren. An unconverted man has only his own strength to fall back upon. God cannot strengthen him; for he would take the glory to himself. He is, therefore, left where he himself needs strength, and how can he strengthen others? This truth is well illustrated by the case of Peter. He thought he was strong, but in the hour of trial he found his strength to be but weakness, and had not a strengthening and encouraging word for his poor brethren; on the contrary, his words and example had a very weakening effect. But when he had wept bitterly over his sins, and thoroughly repented; when, having realized his weakness and experienced a true conversion, the Holy Spirit and power from on high rested upon him, then could he stand in the strength of God, and strengthen his brethren, and the Lord worked through him mightily.

8. As an inducement for us to repent and be converted, we have the promise that our “sins will be blotted out when the times of refreshing shall come from the presence of the Lord, and he shall send Jesus Christ.” Acts iii, 19, 20. The blotting out of sins does not take place, in a final sense, when we repent, as many have supposed, but in the time of refreshing, or the latter rain, just before the coming of Christ. If our sins were blotted out when we repent, then they would have to be written against us again in case that we backslide; and as many have been known to repent and backslide several times, there would have to be a constant work of writing and blotting out, doing and undoing, the propriety of which we fail to see. We do not even understand that the Lord forgives us, in a final sense, when we repent, though he does not hold our sins against us. He forgives us on condition that we persevere unto the end. If we do not persevere, then our sins are held against us as truly as if we had never repented. The righteousness of Christ is not imputed unto us, and our sins rest upon us. So in the heavenly records, pardon must be written against the sins of the righteous who have persevered in well-doing; and thus the books stand until the time when the end of all things is at hand, and when Judgment has commenced at the house of God. I Pet. iv, 7, 17. Then the refreshing comes, not to do for us a work that we are now to perform in developing character, but to give force to the message, to help us to work mightily for the salvation of men, and to brace us up in our physical, mental, and moral natures to pass through the time of trouble.

It is evident that this involves the subject of the investigative Judgment of God’s people; for where there is a blotting out of sins, a final decision must take place; and where sin is blotted out, there righteousness must exist, and righteousness demands a reward. These ideas cannot be separated. See works on the Sanctuary.

Truly, we are living in a solemn time, when, as represented in Dan. vii, 10, and viii, 14, the sanctuary in Heaven is being cleansed, the Judgment has set, and the books are opened, and thousand thousands minister unto the Ancient of days, and ten thousand times ten thousand stand before him. The work of recording and ministering angels is here evidently brought to view, as the records of the lives of the sleeping saints are being examined. Solemn work! Angels, Christ, and the Ancient of days, all engaged in it! Finally the refreshing comes, and the cause of the living saints come up before God, to be examined by him, by Christ, and by holy angels, and to have their sins blotted out, that they may be rewarded according to their works. And how will it be with us then, my dear hearers? Shall we have repented and overcome our sins? Shall we be among those whose sins are blotted out to be remembered no more against them forever? God grant it. Shall we enjoy the refreshing? It may come when I and my fellow-laborer are far away; but God is no respecter of persons, and if we are faithful, we can have the latter rain in California while you are having it here. I want to go clear through, and to be so humble that God can deign to own and bless me as his child. I want to be one of the weak and foolish things that the Lord will be pleased to use to confound and bring to naught those who are great in their own estimation, that, as it is written, he that glorieth, may glory in the Lord. I expect thorns in the flesh to keep me humble. Paul, that eminent servant of God, who made such high attainments in holiness, and went forth with his life in his hand, to save souls, needed a thorn in the flesh to keep him humble; then, can I expect to go free? My prayer is, Lord, let them come; only prepare me to improve and bear up under them. Any way to be saved, and to be the means of saving others. Only let the strength of God be magnified and made perfect through weakness. “For when we are weak,” says the apostle, “then are we strong;” and, “We have this treasure in earthen vessels, that the excellency of the power may be of God.”

But what if we do not repent, and are not converted? Then our sins shall not be blotted out. They will pass over to be examined in the second Judgment, when “the saints shall judge the world,” I Cor. vi, 2, and will fall upon our heads with crushing weight in the execution of the final Judgment. O sinner! be entreated to turn away from your sins, and believe on the Lord Jesus Christ, accepting him as your portion. “Though your sins be as scarlet, they shall be as white as snow.” Delay not to give your heart unto Jesus. Mercy still lingers; he invites you. May it be said unto us in that day, “Well done, good and faithful servant; enter thou into the joy of thy Lord.” Amen.

TOLLING IN HOPE.

When sailing on this troubled sea, Of pain, and tears, and agony, Though wildly roar the waves around, With restless and repeated sound, 'Tis sweet to think that on our eyes A lovelier clime shall yet arise;— That we shall wake from sorrow’s dream, Beside a pure and living stream.

Yet we must suffer here below, Unnumbered pangs of grief and woe; Nor must the trembling heart repine, But all unto its God resign; In weakness and in pain made known, His powerful mercy shall be shown, Until the fight of faith is o’er, And sin shall vex the soul no more.

Beecher Says

BEECHER SAYS:—“Half the grace that's going is nothing but food. Good steak and light bread are benevolence. Coffee is inspiration and humor. Good tea is tenderness and sprightliness. Facts very humbling of our excellences; but they're facts.”

Neglecting to Correct Wrong

He who does not correct things which ought to be done away, commits them; and he incurs the guilt of a perpetrator, who neglects to amend what he might correct.

FREEMASONRY.—II

By Charles G. Finney

BY REV. CHARLES G. FINNEY.

In this number I must remind your readers of some facts that occurred about forty years ago; which, as matters of history, though well-known to thousands of your readers, are probably unknown to the great majority of them. Elderly men and women, especially in the Northern States, will almost universally remember the murder of Wm. Morgan by Freemasons, and many facts connected with that terrible tragedy. But, as much pains have been taken by Freemasons to rid the world of the books, and pamphlets, and every vestige of writing relating to that subject, by far the larger number of young people seem to be entirely ignorant that any such facts ever occurred. I will state them as briefly as possible.

About forty years ago, an estimable man by the name of William Morgan, then residing in Batavia, N. Y., being a Freemason, after much reflection made up his mind that it was his duty to publish it to the world. He regarded it as highly injurious to the cause of Christ, and as eminently dangerous to the government of our country. He was aware, as Masons generally were at that time, that nearly all the civil offices in the country were in the hands of Freemasons; and that the press was completely under their control, and almost altogether in their hands. Masons at that time boasted that all the civil offices in the country were in their hands. I believe that all the civil offices in the county where I resided, while I belonged to them, were in their hands. I do not recollect a magistrate, or a constable, or sheriff in that county that was not at that time a Freemason.

A publisher by the name of Miller, also residing in Batavia, agreed to publish what Mr. Morgan would write. This, coming to be known to Freemasons, led them to conspire for his destruction. This, as we shall see, was only in accordance with their oaths. By their oaths they were bound to seek his destruction, and to execute upon him the penalty of those oaths.

They kidnapped him, and for a time confined him in the magazine of the United States fort—Fort Erie, at the mouth of Niagara River, where it empties into Lake Ontario. They kept him there until they could arrange to dispatch him. In the meantime, the greatest efforts were made to discover his whereabouts, and what the Masons had done with him. Strong suspicions came finally to be entertained that he was confined in that fort; and the Masons, finding that these suspicions were abroad, hastened his death. Two or three have since, upon their death-bed, confessed their part in the transaction. They drowned him in the Niagara River. The account of the manner in which this was done will be found in a book published by Eld. Stearns, a Baptist elder.

They also kidnapped Mr. Miller, the publisher; but the citizens of Batavia, finding it out, pursued the kidnappers, and finally rescued him.

The courts of justice found themselves entirely unable to make any headway against the wide-spread conspiracy that was formed among Masons in respect to this matter.

These are matters of record. They found that they could do nothing with the courts, with the sheriffs, with the witnesses, nor with the jurors; and all their efforts were for a time entirely impotent. Indeed, they never were able to prove the murder of Morgan, and bring it home to the individuals who perpetrated it.

But Mr. Morgan had published Freemasonry to the world. The greatest pains were taken by Masons to cover up the transaction, and as far as possible to deceive the public in regard to the fact that Mr. Morgan had published Masonry as it really is.

Masons themselves, as is affirmed by the very best authority, published two spurious editions of Morgan's book, and circulated them as the true edition which Morgan had published. These editions were designed to deceive Masons who had never seen Morgan's edition, and thus to enable them to say that it was not a true revelation of Masonry.

In consequence of the publication of Mr. Morgan's book, and the revelations that were made in regard to the kidnapping and murdering of Mr. Morgan, great numbers of Masons were led to consider the subject more fully than they had done; and the conscientious among them almost universally renounced Masonry altogether. I believe that two thousand lodges, in consequence of these revelations, were suspended.

The president of a Western college, who is himself a Freemason, has recently published some very important information on the subject, though he justifies Masonry. He says that, out of a little more than fifty thousand Masons in the United States at that time, forty-five thousand turned their backs upon the lodge, to enter the lodge-room no more. Conventions were called of Masons that were disposed to renounce it. One was held at Leroy, another at Philadelphia, and others at other places, I do not now remember where. The men composing these conventions made public confession of their relation to the institution, and publicly renounced it. At one of these large conventions they appointed a committee to superintend the publication of Masonry in all its degrees. This committee was composed of men of first-rate character, and men quite generally known to the public. Eld. Bernard, a Baptist elder in good standing, was one of this committee; and he, with the assistance of his brethren who had been appointed to this work, obtained an accurate version of some forty-eight degrees. He published also the proceedings of those conventions, and much concerning the efforts that were made by the courts to search the matter to the bottom, and also several speeches that were made by prominent men in the State of New York. This work was entitled “Light on Masonry.” In this work, any person who is disposed may get a very correct view of what Freemasonry really is.

Before the publication of this work, all the degrees that were published were read by Masons who had taken them, and they vouched for their correctness. An account of all these matters will be found in “Light on Masonry,” to which I have referred. In the Northern or non-slave-holding States Masonry was almost universally renounced at that time. But it was found that it had taken so deep root that in all New England there was scarcely a newspaper in which the death of William Morgan, and the circumstances connected therewith, could be published. This was so generally true throughout all the North that newspapers had to be everywhere established for the purpose of making the disclosures that were necessary in regard to its true character and tendency.

It was found that Masonry so completely baffled the courts of law, and obstructed the course of justice, that it was forced into politics; and for a time the anti-masonic sentiment of the Northern States carried all before it. Almost all Masons became ashamed of it, felt themselves disgraced by having any connection with it, and publicly renounced it. If they did not publish any renunciation, they suspended their lodges, had no more to do with it, and did not pretend to deny that Masonry had been published.

Now these facts were so notorious, so universally known and confessed, that those of us who were acquainted with them at that time had no idea that Masonry would have the impudence ever again to claim any public respect. I should just as soon expect slavery to be re-established in this country, and become more popular than ever before—to take possession of the Government and of all the civil offices, and to grow bold, impudent, and defiant—as I should have expected that Masonry would achieve what it has.

But I must say, also, that Masonry itself has its literature. Many bombastic and spread-eagle books have been published in its defence. Not that they have pretended to reveal its secret. But they have eulogized it in a manner that is utterly nauseating to those that understand what it really is. But these books have been circulated among the young, and have no doubt led thousands and scores of thousands of young men into the Masonic ranks, who, but for these miserable productions, would never have thought of taking such a step.

A CHARITABLE LESSON.

It would be uncharitable and severe to condemn for faults, without taking some little thought of the sterling goodness which mingles in and lessens them.

ANGLO-GERMAN POETRY.

The Kirchenfreund magazine, published at Mercersburg, and edited by the learned Professor Schaff, has a series of “Specimens of Anglo-German Church Poetry,” being translations into English of German hymns. We copy the English of one of them, from the pen of Professor James W. Alexander. The original is by Hartmann.

Now the crucible is breaking! Now my faith its seal is taking; Molten gold unhurt by fire, Only thus 'tis ever given, Up to joys of highest Heaven, For God's children to aspire.

Thus, by griefs, the Lord is moulding Mind and spirit, here unfolding His own image, to endure. Now he shapes our dust, but later Is the inner man's Creator; Thus he works by trials sure.

Sorrows quell our insurrection, Bring our members in subjection, Under Christ's prevailing will; While the broken powers he raises To the work of holy praises Quietly and softly still.

Sorrows gather home the senses Lest, seduced by earth's pretenses, They should after idols stroll. Like an angel guard, expelling Evil from the inmost dwelling, Bringing order to the soul.

Sorrow now the harp is stringing For the everlasting singing, Teaching us to soar above; Where the blessed choir, palm-bearing, Harps are playing, crowns are wearing, Round the throne with songs of love.

Sorrow makes alert and daring; Sorrow is the soul's preparing For the cold rest of the grave. Sorrow is a herald, hasting, Of that springtide whose unwasting Health the dying soul shall save.

Sorrow makes our faith abiding; Lowly, child-like, and confiding; Sorrow, who can speak thy grace? Earth may name thee Tribulation, Heaven has nobler appellation; Not thus honored all our race.

Brethren, these our perturbations, Step by step, through many stations, Lead disciples to their Sun. Soon—though many a pang has wasted, Soon—though many a death been tasted, Sorrow's watch of sighs is done.

Though the healthful powers were willing, All the Master's will fulfilling, By obedience to be tried, Oh! 'tis still no less a blessing, Such a Master's care possessing, In his furnace, to abide.

In the depth of keenest anguish, More and more the heart shall languish After Jesus' loving heart, For one blessing only crying; “Make me like thee in thy dying, Then thy endless life impart!”

Till, at length, with sighs all breaking, Through each bond its passage taking, Lo! the vail is rent in twain! Who remembers now earth's treasure! What a sea of godlike pleasure High in Heaven swells amain!

Now, with Jesus ever reigning Where the ransomed homes are gaining, Bathing in the endless light, All the heavenly ones are meeting; Brothers—sisters—let us, greeting, Claim them ours by kindred right.

Jesus! toward that hight of Heaven May a prospect clear be given, Till the parting hour shall come, Then, from pangs emerging brightly, May we all be wafted lightly By angelic convoy home!

Egotism

EGOTISM is a mere burning of personal incense, in which the egotist is at once altar, priest, censor and divinity.

Hearts That Open in Life’s Shadows

SOME hearts, like evening primrose, open most beautifully in the shadows of life.

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