Earlier text: WHY GOD EMPLOYS FEEBLE MEANS TO PRODUCE GREAT EFFECTSIN Matt. xxii, 1-14, our Saviour utters a parable of solemn import. It is designed to give us both instruction and warning in reference to a time which concerns us above all else—a time when the final decision shall be passed upon us either for the endless joys of light and life or for the horrors of everlasting death. The parable represents that a certain king made a marriage for his son. The guests were bidden and came. When the king came in to see them, one was found who had not on the wedding garment. He was bound hand and foot and cast into outer darkness. To comprehend the full extent of this man's offence, we must bear in mind the custom relative to such occasions which was prevalent at the time when this parable was spoken. It is this: "Every one that came to the marriage feast was expected to appear in a handsome and elegant dress, which was called the wedding garment. This was frequently a white robe. Where the guest was a stranger, or was not able to provide such a robe, it was usual for the master of the feast to furnish him with one; and if he who gave the entertainment was of high rank, and great opulence, he sometimes provided marriage robes for the whole assembly. It must be remarked also that it was in a very high degree indecorous and offensive to good manners, to intrude into this festivity without this garment." This guest's not being furnished, therefore, was the result either of gross neglect or of a positive refusal on his part to avail himself of the king's proffered hospitality. He had no excuse for his situation. No wonder he was speechless. He was "cast into outer darkness." In this sentence we read too clearly to be mistaken, the fate of those who are found unworthy at last to stand before the Son of man. They fall for the lack of something which is to them what the wedding garment was to the man in the parable; and hence the inquiry becomes paramount in importance. What is this? How may we ascertain whether or not we have it? And how may we obtain it if we are without it now? Can we tell what this wedding garment is? We believe we can with the utmost definiteness and certainty. In reaching this point we shall be aided by tracing out the application of the parable in some of its other particulars. 1. "A king made a marriage for his son;" so has God for his Son Jesus Christ. This event is called the "marriage of the Lamb." It is yet future, taking place in close connection with the fall of great Babylon. Rev. xix. And John was commanded to write, "Blessed are they who are called to the marriage supper of the Lamb." Verse 9. 2. What is this marriage? Marriage is a special union consummated between a bridegroom and a bride. In the marriage of the Lamb, Christ is of course the bridegroom. He is so called. Matt. ix, 15, &c. Who or what is the bride? The Bible answers this question and tells us plainly that it is the New Jerusalem, the city which is above. In Revelation xxi, 9, 10, we have the following unequivocal testimony: "And there came unto me one of the seven angels that had the seven vials full of the seven last plagues, and talked with me saying, Come hither and I will show thee the bride the Lamb's wife. And he carried me away in the Spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God." The Scriptures elsewhere speak upon this point and maintain a beautiful harmony throughout. Paul speaking of this same city, the Jerusalem above, and contrasting it with the earthly Jerusalem, which is in bondage with her children the Jews, says, "But Jerusalem which is above, is free, which is the mother of us all." Gal. iv, 26. And he makes this declaration on the authority of the prophets, backing up his words with that conclusive sentence, "For it is written." Where is this written? In Isa. liv, which in verse 4, contains this pointed language: "For thy Maker is thy husband." Compare this with the language of Christ when he told his disciples [Jno. xiv, 3], that he was going to prepare mansions for them. Mark the harmony of these figures: Paul says that Jerusalem which is above, is free, and is the mother of us all; we then of course are the children. Christ is called in reference to his people, the "everlasting Father." Isa. ix, 6. In Christ, the New Jerusalem, and the saints, we thus have the figure complete, of Father, mother and children. The same harmony and consistency is carried out in the figure of the marriage of the Lamb: Christ is the bridegroom, the city is the bride, and we, the church, are the guests. It will not do to call the church the bride as some have done: for the church has another place assigned it, and another part to perform, which must not be confounded with the position of the bride: they are the guests which are bidden to the marriage, and not one of the parties, between which the marriage is consummated. As we have now before us, all the parties concerned in the marriage of the Lamb, it is easy to conclude in what that marriage consists: it must be some more intimate relationship which Christ assumes toward the holy city. This city, descended to the earth is to be the metropolis of Christ's everlasting kingdom. Rev. xxi. When he receives his kingdom he receives the metropolis; and the receiving of the metropolis is the receiving of the kingdom. Christ is now associated with his Father on his throne. Rev. iii, 21. He there occupies the position of priest-king. Zech. vi, 13. But the time is coming when he will give up his present position, his associated rule, and take his own throne. Luke i, 32, 33; xxii, 29; 1 Cor. xv, 24; Rev. iii, 21. This is the union which is to take place between Christ and his kingdom, on the holy city, the metropolis of his kingdom; hence it is to this that the term marriage is applied. This is the marriage of the Lamb. 3. When does this marriage take place? It takes place previous to his second coming; for we are commanded to be in readiness for our Lord when he shall return from the wedding. "Let your loins be girded about, and ye yourselves like unto men that wait for their Lord when he shall return from the wedding." Luke xii, 35, 36. The next verse is likewise so much in point that we must transcribe that also: "Blessed are those servants whom the Lord when he cometh shall find watching; verily I say unto you that he shall gird himself, and make them to sit down to meat, and will come forth and serve them;" the evangelist might have added, at the marriage supper of the Lamb. We will refer to one more text which shows no less distinctly that the marriage of the Lamb, or his reception of his kingdom takes place previous to his second coming. To correct certain misapprehensions of the Jews, about the setting up of the kingdom of God, Christ, likening himself to a nobleman, said: "A certain nobleman went into a far country to receive for himself a kingdom and to return." Luke xix, 12. "And it came to pass that when he was returned, having received the kingdom," &c. Verse 15. Who can doubt that by the nobleman's going into a far country, is here meant the ascension of Christ from this earth into heaven, and that the returning, is his second coming? But he does not return till after he has received the kingdom. To be still more definite on this point, he not only receives the kingdom previous to his coming, but almost immediately preceding it. He does not of course leave his present position on the throne of his Father, till the time comes for him to take his own throne; but so long as he occupies his present position, he performs the office of priest, and mediator for the human race. When therefore he takes his own throne probation ends. But between the ending of probation, and the second coming of Christ, but a short space of time can elapse, not more than a year, according to Isa. lxiii, 4. Furthermore, the saints are to be guests at the marriage supper; but they are not gathered till the Son of man shall appear and send his angels with a great sound of a trumpet, to gather them from the four winds; from one end of heaven to the other. We have now found an application of the parable of Matt. xxii, in three particulars: We have learned, first, to what personage it applies; second, what is meant by the marriage; and third, when it takes place. We now inquire, 4. What is meant by the King's coming in to see the guests? The marriage of the Lamb takes place as we have seen, at the close of probation; and the last work of Christ before this event, his last service as mediator is the finishing up of the ministration of the heavenly Sanctuary, in which he now ministers at the right hand of the throne of the majesty in the heavens. Heb. viii. Looking back to the type we find that the last service of the sanctuary, called its cleansing, was the putting away, in figure, of the sins of the people. Lev. xvi. Rev. xiv, 18. The law of types bids us look for such a work, in fact, as the closing act of the ministration of the sanctuary in heaven. But this work involves an examination of character. In the book of God's remembrance, is found a record of all lives; and men are to be judged at last, by those things which are written in the books. Rev. xx, 12. The Scriptures many times speak of sins' being blotted out. They speak of it, too, not as figurative, but literal. Peter was not dealing in figures, when he said, "Repent ye, therefore, and be converted, that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord," &c. Acts iii, 19. These sins must therefore have been recorded in the book of God's remembrance, or in that book out of which men are to be judged according to their deeds. Repentance on our part will cause them to be blotted out at a certain time, namely, the time of refreshing from the presence of the Lord. But the putting away or blotting out of sins, is the very work that constitutes the cleansing of the sanctuary. And this is the last work that is accomplished before Christ lays off his priestly robe for his kingly vesture. It will be further seen, on a moment's consideration, that a certain decision must be passed upon mankind, before the coming of Christ; for when he appears, of all the living multitudes, those only who are his are to be changed and translated; and of all the dead, those only who have died in him are to have part in the resurrection. How is it to be determined who these are? Omniscience, to be sure, would have no difficulty in knowing; but he has seen fit to reveal to us the fact that a book of records is kept, and that it is by that record that men are to be judged, and by that record their characters determined. An investigation of these records must therefore take place previous to the coming of Christ. The sins of those who have repented will be blotted out, and their names retained in the Lamb's book of life; while the sins of those who have not sought forgiveness and pardon, will stand against them, and their names will be blotted out of the book of life. This investigation of character, this blotting out of sins, is, as we have seen, the last work performed in the heavenly sanctuary previous to the close of probation, and the marriage of the Lamb. This is the coming in of the King to see the guests—to determine, as characters pass in review before the great tribunal of heaven, who they are, who are worthy of translation, and a part in the first resurrection when the angels are sent forth to bring those who are prepared, to the marriage supper of the Lamb. We will here add, though it is a portion of the subject upon which we have not space in the present article to give the evidence, that this work of investigation and examination is now going forward, having commenced at the termination of the 2300 days in 1844. Those who are not familiar with the evidence on this point we refer to the tract on the subject of the sanctuary. In this examination, whoever is not found having on the wedding garment is to be cast into outer darkness. We now inquire, 5. What is this wedding garment? It is that which the faithful and true Witness now counsels us to buy of him. Speaking to the last, which is the present, stage of the church, he says, I counsel thee to buy of me white raiment, that thou mayest be clothed. Rev. iii, 18. Why this special counsel at the present time? Because the King is coming in to see the guests, and none will be accepted but those who are found clothed in this white raiment, or having on the wedding garment. And what is this white raiment? It is defined in Rev. xix, 8. The fine linen, clean and white [white raiment, the wedding garment], is the righteousness of saints. Righteousness, then, or right doing, is the wedding garment in which we must be clothed to find acceptance, as our characters pass in review before the King of kings. In this righteousness we behold obedience to the commandments of God and the faith of Jesus. We behold it in those graces of the Spirit, which the apostle Peter commands us to add, one after another, to our faith. 2 Pet. i, 5-7. We behold in it157that fruit of the Spirit which we are commanded to bring forth abundantly. Gal. v, 22, 23. In Rev. ii, 6, there is a promise to the overcomer which reads, "The same shall be clothed in white raiment, and I will not blot out his name out of the book of life." The same shall be clothed in white raiment; he shall be furnished with the wedding garment, and shall be an acceptable guest at the marriage supper of the Lamb. Behold in the counsel of the true Witness the goodness of God, and the tender concern of Christ for his people. He does not let us pass on in ignorance, and consequently in carelessness, till the King suddenly comes in to see the guests, and finds us unprepared. But he sheds forth the light of divine truth, revealing to us, at once, both his position and our own, showing the age of the world in which we live, and the part of his ministration in which he is now engaged. Nor does he leave us here; but when the time draws near for the King to come in and see the guests, the time when we must be found with the wedding garment on to be able to stand, he sends us special counsel to robe ourselves immediately in the white raiment, and be ready for the final test. Those who either neglect or reject his counsel, he will spew out of his mouth, and blot their names out of the book of life; or, in other words, he will bind them hand and foot, and cast them into outer darkness, where there shall be weeping and gnashing of teeth. Second to no other is this subject in importance and solemnity. The lights and shades of approaching eternity already envelop it. The crisis is right upon us. Decision must now be made for eternal life or everlasting death. But none need despair. The wedding garment is at our command. It is offered freely without price. Righteousness is the only purchase-money required in exchange. We have yet time to procure it; and He who does not trifle with his people by counseling an impossibility, counsels us to obtain it now. If we neglect, the startling demand will soon be made of us, "Friend, how camest thou in hither without a wedding garment?" And, like the man in the parable, we shall be without excuse and speechless. The Lord help us to escape this sad condition. In the impressive language of the hymn we would say, "Souls for the marriage feast, Holy must be such guests— WESTERN TOUR.
By James White
The Marion (Iowa) Conference was well attended by the brethren in Eastern Iowa. The people in town came out so that the court house was filled. We had more freedom in speaking than we expected, after the discouragements through which we had passed before leaving home, and the tedious journey. Mrs. W. spoke several times with usual freedom. We were happy to meet with Bro. and sister Snook, and found with them a most pleasant home during the meeting. Humility, patience, good common sense and neatness, are admirable qualities in a Minister's wife. There was perfect harmony of feeling and action in the business meeting. The brethren in Eastern Iowa seem fully determined to sustain the cause among them, and will be greatly disappointed if Bro. and sister Cornell do not join them this summer in labor to extend the cause of truth. After the conference had closed (2nd day), Bro. E. W. Shortridge arrived at Marion. He designed to be at the conference, but was detained. We were exceedingly glad to meet Bro. S. We had a profitable and agreeable visit with him at Bro. Snook's, and heard him preach third day eve. Fourth day morning he was immersed by Bro. Snook, and at a meeting at Bro. Benest's was set apart to the work of the gospel ministry among us by the laying on of hands and prayer. This was an affecting meeting. We felt that Bro. S. was one of us. Nor did we forget his family at home, but supplicated divine mercy and blessings upon them, that his wife and children might be strong in the truth and free in Christ, and be a support to him as he now enters upon his new and arduous labors. In the afternoon we took the stage to Fairview, Bro. S. accompanying us, where we met a good congregation, collected by short notice, to which we all spoke, dividing the time between Bro. S., Mrs. W., and self. It was rather a choice meeting. The brethren present raised ten dollars for Bro. S. Hope he will be used as well or better at every place he calls till his circumstances are improved. Fifth day we journeyed on to the Plum River conference. This meeting was small the weather being cold and the friends in this region few. This country has been cursed with age-to-come, and no-law-ism. The demoralizing influence of these heresies has been deeply felt, and the people are disgusted with the idea of anything new. There have also been unfortunate things with those who have labored to advance the cause of present truth, which have been miserably managed, and the cause is left in a low and rather discouraging state in this region. Our tried brethren are getting used to trials, and probably have never seen less than at the present time. Bro. S. Myers is having great care for us in taking us to and from the place of meeting, and he and his good family are making us happy at their home. J. W. "SABBATH; this word means REST. When God had made the heavens and the earth, in the space of six days, he rested on the seventh, and ordered it to be observed as a day set apart for himself, or occupied in the exercises of religion. Though it was really the seventh day to God, to man who was formed on the evening of the last day, it was the first and kept as such for ages, though called the seventh part of time. Gen. ii, 2, 3. In the first institution of the Sabbath, it was intended to call to mind the wisdom, power and goodness of God, as they are displayed in the creation of the world; but after the return of the children of Israel from their state of servitude and hard bondage in Egypt, that was urged as an additional object of recollection on the Sabbath day; and also as an additional motive to its observance. The day was at the same time changed, to correspond to that memorable event, and to preserve the Hebrews more effectually from idolatry, by making their day of worship different from that of the heathen. Deut. v, 14, 15. Under the Christian dispensation, which unites Jews and Gentiles, the Sabbath is altered back again from the seventh to the first day of the week, on which the Redeemer himself rose from the dead. On the first day of the week Jesus Christ made repeated visits to his disciples, who were evidently assembled together for religious purposes. John xx, 19, 26. On the first day of the week the disciples came together to break bread and hear Paul preach. Acts xx, 7. Upon the first day of the week the Corinthians were required to lay by their contributions for the poor. 1 Cor. xvi, 2. And the first day of the week is called THE LORD'S DAY. Rev. i, 10." Malcom's Bible Dictionary.
The above is a specimen of the presumptuous boldness and brazen-faced effrontery of those who are not afraid to break the commandments of God and teach men so. Men of the nineteenth century can manufacture historical facts for the antediluvian, patriarchal and Jewish ages, for which there is not the first particle of proof in any ancient record sacred or profane. Where is the record that during the first ages of the world, the Sabbath was kept as the first day of the week? or that it was called a seventh part of time in those days? Such record does not exist. It is a sheer fabrication. It is a mere invention to support the groundless theory of indefiniteness in respect to the day. In those ancient times the Sabbath was called "the seventh day." No necessity existed then for quibbling over the commandment by talking about "a seventh part of time," for such a thing as a change of the Sabbath had not then been thought of. The fourth commandment proves conclusively that the Sabbath was not changed when Israel came out of Egypt. It required them still to REMEMBER THE REST DAY. It tells them that THE SEVENTH DAY, not "a seventh part of time," is that rest day of the Lord, and also when he rested upon it; namely, when he had made the world in six days, and given this as the reason why God blessed the day and sanctified it. Think for a moment of setting apart a seventh part of the week and not determining which seventh part. We could not say whether the whole week was sanctified, or no part of it at all. The Sabbath is the sign and memorial of the true God [Ex. xxxi, 17], and consequently a guard against the worship of all false gods. But our writer seems to think that the heathen, who were departed from the true God, still kept the true Sabbath, and therefore it was necessary to change the day to separate the Hebrews from the heathen. It is true that the heathen, quite anciently, worshiped the sun upon the first day, consequently it was called Sunday. But there is no evidence that they kept it as the Sabbath upon which God rested. Had they remembered his rest day, they must have remembered the Creator, and consequently would not have worshiped the sun or any other created object. Our author says the Sabbath was the first day to man, as he was created on the sixth day. Did he suppose that man kept the Sabbath before it was instituted—before it was blessed and sanctified? But it was not sanctified till after God had rested upon it. He blessed and sanctified it because he had rested upon it. The Sabbath was not "made for man" till the first seventh day was past. It was his duty to keep the next seventh day. Where are we informed that the Sabbath was altered back again from the seventh to the first day? It is probable, though not recorded, that Christ "made repeated visits to his disciples" on the first day; for he was seen of them forty days. But so far from their being "assembled together for religious purposes," on the only recorded instance, we are expressly informed that they sat at meat—they were eating their supper. And so far from celebrating the resurrection they did not believe that Christ was risen. Paul broke bread on the first day, and then started on a long journey the same day. Our writer says that the first day is called the Lord's day, and refers us to Rev. i, 10 for the proof. But this text does not mention the first day; and this is all the evidence there is in the New Testament that the first day was called the Lord's day. It only proves that there was a Lord's day at that time, and no other day of the week but the seventh is anywhere in the Bible called by such a title. How silly a creature is man! For a few centuries past a portion of our race have been laboring to prove one change of the Sabbath, but having signally failed in this for want of evidence, they have now undertaken to prove two changes, without any increase of their stock of evidence. R. F. C. REPORT FROM BRO. BOURDEAU.
By D. T. Bourdeau
DEAR BRO. SMITH: Since writing our last report, Bro. Evans, my brother and myself have held meetings in Sutton and Dunham, and have given some eighteen lectures. Our object has been to have the people hear more on our position, and to strengthen those who have recently embraced the truth. We have distributed quite a number of our English works, and also some of our French tracts; and the good Spirit of the Lord has been with us in our meetings, and our dear brethren have been strengthened and encouraged. Last Sabbath and first-day we had very important and interesting meetings in this place. Our beloved Bro. Stone was present, and spoke in demonstration of the Spirit and with power. He dwelt largely on living out the principles of the gospel, and on suffering with Christ. We hope that his remarks will long be remembered by the saints in this section. Several of the brethren and sisters from neighboring towns came to this meeting, and most of them were prepared to labor for the Lord. We had looked forward to this meeting with much anxiety, and with feelings of tenderness for those who have lately embraced the truth; and our expectations were met. Several interesting testimonies were given by the brethren and sisters, and another family decided to obey the truth. Others were deeply affected. May the Lord help those who have long been in the truth, and who should be fathers and mothers in Israel, to arise and understand the relations they sustain to those who have recently identified themselves with the remnant. At this meeting the church unanimously requested us to invite Bro. and sister White to hold a conference in this section, or in Franklin Co., Vt., on their tour East, and pledged themselves to defray their expenses. More anon. THE MYSTERY SOLVED.
By C. M. Shepard
Bro. Smith: I have read a few numbers of the Review which have been kindly loaned me by some of my sisters who believe and practice the present truth in this vicinity, and I feel that I must be a subscriber for it myself so as to have all the papers to send to my relatives and friends. I cannot resist the truth and I trust I never shall. In the year of 1844 I was firm in the faith that our Master was coming, and great was my disappointment. Of late I have been reading your work on the sanctuary and the 2300 days, and now it all looks clear to me, the past, the present, and the future. It had been such a great mystery to me that the people of the Lord should be so deceived as they seemed to have been in that movement. But no. The words of the Saviour are true. My sheep hear my voice and they follow me; a stranger will they not follow, for they know not the voice of strangers. It is to me a joyful thought that we are nearing the glorious morning of the resurrection when our faith will be lost in sight. Let us be courageous. A few more trials. A few more heart-rendings, just as much as we need to make us perfect and the victory is won. I pray that God will send forth laborers to awaken all the honest who are slumbering, and bring the light where all can see it. I trust I shall always love the narrow way, and be a victor. "WITH ALL LOWLINESS
By A. L. Guilford
AND meekness, with longsuffering, forbearing one another in love." What a lesson this for poor weak mortals to learn. Forbearing one another. Not with some lowliness and meekness, with a mixture of pride and self-sufficiency, but with all lowliness and meekness. No room for pride or any other evil passion, but with long suffering and in love. Fallen man of himself is not sufficient for the undertaking. The natural mind or nature must be slain, and a new heart created in an individual ere he can obey this requirement. When once the affections are changed, and the individual can exclaim with the sweet psalmist of Israel, "O how love I thy law, it is my meditation all the day!" then can he perform this requirement; for he will distrust his own ability, and will with child-like trust and confidence look to one who has all power for strength and wisdom to perform all his requirements, and God has promised—"The meek he will guide in judgment;" and again, "He that hath clean hands (clean from sin) shall grow stronger and stronger,"—stronger in the strength of God, stronger to perform all his requirements. This requirement then, difficult to perform as it might seem by one who did not expect help from God, is perfectly easy when the heart is just right before God. He has said, "My grace is sufficient for thee," and it is so. Alas! how prone we are to give way to impatience when those with whom we have to do, do not deal justly with us; or perhaps they have spoken evil of our name, representing us in a false light. O, if we would at such times struggle earnestly against any feeling of impatience or ill will toward the offender, and, imitating the example of our pattern, pray, "Father forgive them, they know not what they do," and with all lowliness and meekness bear with them, all would be well. May the Lord help us all so to do is my prayer. THE MEANS OF NATIONAL SAFETY
By B. F. CRARY D. D.
From the N. W. Christian Advocate. THE MEANS OF NATIONAL SAFETY.
WHAT is to become of us? Whither drifts the ship of state? These questions are suggested by the strange events of our times. The portentous upheaving of the land as in a mighty earthquake, the sudden disruption of old parties and the rapid increase of new ones, the wonderful lack of patriotism and superabundance of treason, all force us to ask, What is to be the result of this new chaos? Are we to have order, or dire confusion, ending in the wreck of all things? We confess our perplexity, and would be glad of clear day, or any day; yet amid the gloom we see "a glimmering from afar," and thankfully express our joy at the faintest hope of permanency in human things—our confidence in the "Divinity that shapes our ends." We are navigating unknown seas, and are drifting towards a lee-shore over the storm-swept billows. . . . That the times are lamentably sick no one will doubt; that death and decay may be the result, is possible; but that chaos generally is returning, we hesitate to believe. The dangers that beset us are manifold and apparent, but we hope not incurable. The country is torn by dissensions, rent by secessions, disgraced by dueling and barbarism generally. We are bored past endurance by conventions, slaughtered by congressional speeches, assassinated by pointless, witless, remediless lectures and sermons—all dolefully consigning us to unheard-of disasters. We are diseased from the crown of our head—the White House—to the soles of our feet—the principal post-offices and custom-houses. [The following paragraph shows that amid all this trouble and perplexity, the peace and safety cry is not forgotten—Ed.] We apprehend that the very worst picture we can truthfully draw of American society, is clearly reconcilable with the continuance of our government and the progress of Christianity. . . . The nation will be safe, and the church will prosper. REPORT FROM BRO. SANBORN.
By Isaac Sanborn
BRO. SMITH: I came here the 28th of March, and found the church in a lukewarm condition, which was brought about through the influence of a few contentious, jealous spirits, who had a scattering influence in the church. But the straight testimony of God's truth has separated the precious from the vile, and now the church stand united, and are again beginning to exert a good influence around them. This church have adopted Systematic Benevolence according to the plan laid down in Good Samaritan, No. 5. The amount of their benevolence for the year 1861, is one hundred and seventeen dollars. O how it has led me to rejoice to see this church act as though they thought that God is in earnest about these things. My prayer is that they may be faithful to the end. During my stay here, I have given fifteen lectures in Palmyra which I trust has had a good effect. One publicly confessed the truth to-day, and others have acknowledged in private conversation, with tears that these things are so. We pray and believe that they will obey. I go from here to Columbia Co., where I am to commence a course of lectures the 28th of March, in the town of Hampden, near Bro. Newcomb's. Brethren, pray for me.
Little Prairie, Wis.
ISAAC SANBORN. "MEEK AND LOWLY IN HEART."
By E. A. Davies
CHRIST said, "Learn of me for I am meek and lowly in heart." We talk about meekness and pray about it, but are we not froward and self-willed? Our meekness is visible only in calm weather; but let a slight ripple stir the waters, and where is our meekness? Like the bubble, it is too hollow to endure. How often in the every-day cares of life are our passions stirred, and if not really indignant at some one, or something that has transpired, do we not fail to imitate the meek and lowly spirit of Christ? Now if we had really learned of Christ, would not meekness characterize us in the discharge of domestic duties, enabling us to bear one with another? When the disciples with Jesus were in the garden, and unseasonably slept, did he not excuse them by apologizing for them? Said he, The spirit indeed is willing but the flesh is weak. Can we not find excuse for our brethren and sisters? Perhaps we think we do; but if we really did, would we speak of them to this brother or that sister, and what is still worse, talk of them to those that are without? But, says one, are we not to show the erring their wrongs? Yes, if we have learned of Christ till we are meek and lowly enough to adopt the scripture rule. Matt. xviii, 15. But perhaps we say to ourselves, the fault is so small it is not really worth while to have a regular deal about it. Perhaps it is not. But have we any right to mention it to any one else? It says, tell him his fault between thee and him alone. And if we talk with the erring, and tell him his fault, have we any right to tell it to others? It reads, If he will not hear thee take with thee one or two more, that in the mouth of two or three witnesses every word may159be established. And if he shall neglect to hear them, tell it unto the church. Does not this show the meekness and wisdom of Christ? If we follow this rule how few would need be reported to the church! How few would know more about the faults of others, than about their own! It is one thing to talk meekness and another thing to possess it. It was a dreadful thing for Peter to deny the Lord; but we are not informed that the Lord frowned on him, neither is it anywhere written that he even chided him. But he turned and looked on him. It touched his heart. No doubt that look was a look of mingled pity and love. But how easily are our feelings injured; and if we do not show our resentment in words, do we not in our sour and sullen looks? O, for the meekness of Christ, whose every look was love! And when we meet with opposers of present truth, do we not often injure the cause of Christ by manifesting a hasty, overbearing temper? Where is our meekness? Can we treat the subject in that way that shows them that we really wish to do them good? O, for the spirit of Christ to sweeten our tempers and fill us with forbearance and love! How meek he was towards his enemies! Not an impatient word in return for all the indignation that they heaped upon him. When he was reviled he reviled not again. Now if we had learned of him, would we not follow the amiable example that he has set for us? He has bid us learn of him, and tells us why we should do so: "For I am meek and lowly in heart, and ye shall find rest to your souls." Is not rest greatly to be desired? But what is the reason that we do not learn? Now if we send a child to school one day, would it amount to anything? or even one day in a week? If we would come up to the perfect stature of men and women in Christ Jesus, we must learn in the school of Christ every day and every hour. And we shall have to apply ourselves closely and with untiring energy of body and mind; and we shall surely succeed, for he would not bid us learn of him if we could not. We must learn of him, if we would possess meekness and righteousness. Ps. cxix, 4. For the Lord taketh pleasure in his people; he will beautify the meek with salvation. Ps. xxv, 9. The meek will he guide in judgment, and the meek will he teach his ways. The child that daily follows the requirements of his teacher, soon acquires many of his qualifications and ways. And would it not be so with us, if we lose no time, but daily learn of Christ? Should we not very soon be moulded and fashioned like our teacher—in a word be Christ-like, our thoughts elevated, our words gentle and kind, our conversation holy? O, let us daily increase our diligence to learn in the school of Christ, that we may be made like him, and see him as he is. O transporting thought! to see Jesus! O let us be willing to learn of him, and he will teach us to cast all our care on him and he will give us rest. There is much that he can teach those that are meek enough to be taught of him. He is a pattern of meekness. All his sufferings he meekly bore. He bore them that we might find rest from the galling yoke of sin. O precious Saviour! we would learn of thee. HOPE TO THE END
By A. L. G.
Pilgrim is thy spirit sinking?
Is thy way with snares beset?
Hast thou been, and art still thinking
Satan may o'ercome thee yet?
Art thou sad, and often fearing
Lest thou shouldst be left behind?
Courage pilgrim! home is nearing;
Upward look, hope to the end. Though we meet with tribulation,
'Tis the path which Jesus trod.
Let this bring thee consolation,
It will lead thee home to God.
Blessed Jesus we would follow
In thy footsteps where they tend,
Leave this world so vain and hollow,
Looking, hoping to the end. Cheer thee pilgrim! signs fulfilling,
Tell us morning soon will dawn;
May sweet hope on thee distilling
Bid thy painful fears be gone:
Keep in mind that Jesus loves thee,
And is ever thy best friend,
Watch and pray as it behooves thee,
And in faith hope to the end.
A. L. G.