p. 1 | Review and Herald, Vol. 23, No. 5. (12/29/1863)

Review and Herald

Dec 29, 1863

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Dec 29, 1863

The Time of Rewards and Punishment.

By B. F. Snook

BY B. F. SNOOK.

HAVING previously proved the mortality of man, and that in death he is not conscious, neither rewarded for his obedience, nor punished for his disobedience, we will now proceed to point out the time when God will render to every man according to his deeds. Upon this subject we submit the following proposition:

I. That the retribution, or giving rewards and punishments, will take place under the sounding of the seventh angel. In the book of Revelation, the Christian dispensation is divided into seven periods, represented by seven churches, seven seals, and then by seven angels sounding seven trumpets. The last of each of these represents the last days of this dispensation. The period measured off by the sounding of the seventh angel, comprehends the times of rewarding the righteous and punishing the ungodly, and hence must span the thousand years, at the end of which the wicked will be destroyed. Rev. xx, 5.

The time when the seventh angel sounds next claims our attention. That is, when the mystery of God begins to be finished. Rev. x, 8. The mystery of God is the salvation of Jews and Gentiles on the same conditions. Eph. iii, 2, 6, 9. To finish this mystery is to make the atonement, or cleanse the heavenly sanctuary. Heb. viii, 2, 9; vi, 23; Dan. viii, 14. The sanctuary was to be cleansed at the end of the 2300 days. The 2300 days, which are symbols of years—Ex. iv, 6, ended in 1844, for they began in the autumn of 457 B. C., and hence terminate at that time. Therefore, as the seventh angel sounds when the mystery of God begins to be finished; and as the mystery of God begins to be finished when the cleansing of the heavenly sanctuary begins, and as that begins at the end of the 2300 days, and as they terminate in 1844, we conclude that the seventh angel began to sound at that time.

We are now prepared to consider the testimony upon the subject of retribution. "And the seventh angel sounded, and there were great voices in Heaven saying, The kingdoms of this world are become the kingdoms of our Lord and of his Christ, and he shall reign forever and ever. And the nations were angry, and thy wrath is come, and the time of the dead that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and to them that fear thy name small and great, and shouldest destroy them which destroy the earth." Rev. xi, 15–18.

The import of this very significant scripture appears to be as follows: 1. At the close of probation all the wicked nations and individuals of earth are given into the hands of Christ. Ps. ii, 9. 2. The nations become angry and vent their fury in destructive warfare upon each other. Joel iii, 9. 3. In the same period is the time of God's wrath. 4. In the same time he will reward all his faithful people, and destroy the corruptors of the earth. The giving the nations into the hands of Christ, the anger of the nations, and the wrath of God, the salvation of the saints, prophets, and all who fear his name and the destruction of the wicked, are events which must occur in that period measured off by the sounding of the seventh angel, which began in 1844. The fact is therefore herein demonstrated that the popular theory of rewards and punishment being given at death, is incorrect.

II. The saints of God will not be rewarded till the resurrection of the dead. The Scriptures are very explicit upon this point. Indeed, they are so very clear that it is a great wonder that any one who has ever read them should believe in such a doctrine as that the righteous go to Heaven and receive their reward, as soon as they die. The Lord said in reference to the time of reward, "And thou shalt be blessed; for they cannot recompense thee; for thou shalt be recompensed at the resurrection of the just." Luke xiv, 14. "Marvel not at this; for the hour is coming, in the which all that are in their graves shall hear his voice, and shall come forth, they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation." John v, 28, 29. "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." Dan. xii, 2. These three important texts are sufficiently clear and pointed to prove our proposition. And upon the authority of this very plain and well-sustained position we hesitate not in saying that the popular theory contradicts the word of God. This doctrine so clearly taught is entirely set aside by the theology of our day. For if the righteous go to heaven at death, there certainly can be no benefit in the doctrine of the resurrection. If the saints can have their reward without it, there is no need of it; and as a result of the general belief on this subject, we discover that the churches generally have no faith in the doctrine of a literal resurrection.

III. The resurrection will take place in connection with the second coming of Christ. The time is coming—the bright morning will soon dawn, when the many millions of saints who are yet sleeping will awake from their dreamless slumbers; when the chains of death by which they have long been held in the land of darkness and forgetfulness, will be forever broken, and they will live to die no more. This happy event will occur as described by Christ and the apostles. "And then shall appear the sign of the Son of man in heaven, and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other." Matt. xxiv, 30, 31. "For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel and with the trump of God, and the dead in Christ shall rise first." 1 Thess. iv, 16. These scriptures connect the resurrection of the just with the second coming of Christ. This introduces another proposition.

IV. The saints will be made immortal, receive their crowns, and be rewarded with eternal life, and appear in glory at the second advent of our Lord and Saviour Jesus Christ.

1. The trumpet that awakes the dead will sound when the Lord makes his appearance; and when the trumpet sounds the dead will arise. "Behold, I show you a mystery; we shall not all sleep, but we shall all be changed in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed; for this corruptible must put on incorruption, and this mortal must put on immortality." 1 Cor. xv, 51–53. Then those who have long been seeking immortality will receive it through the second Adam. "For as we have borne the image of the earthy, we shall also bear the image of the heavenly." Verse 49.

2. Then, and not at death, will the saint receive his unfading crown. "And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." 1 Pet. v, 4. It was this bright promise that filled the heart of the apostle Paul to rejoicing, in his last moments. He looked at death as the termination of his earthly sufferings. He said that he was ready to be offered; and well did he know that then his martyrdom was near. But he looked beyond these light afflictions of momentary endurance, to the second advent of Christ for his crown. He said of this, "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day (the day of death? No), and not to me only, but to all them also that love his appearing." 2 Tim. iv, 8. The hope of receiving a crown of glory at death, was no part of Paul's hope. He was content to await God's appointed time, until his change should come.

3. "For the Son of man shall come in the glory of his Father with his angels, and then shall he reward every man according to his work." Matt. xvi, 27. "And behold I come quickly, and my reward is with me to give every man according as his work shall be." Rev. xxii, 12. How brightly does the Lord's blessed word shine around this subject. There is light here that shines so brightly that none can now be excused

for living in ignorance. Not in one single place in all the Bible is there an intimation of a promise of salvation before the Lord comes. The promises all stand in connection with that event.

4. In this world it is appointed to man to suffer and to die; but when Jesus comes and immortalizes his saints, they shall have eternal life, and never suffer any more. Praise the Lord! The Christian's sufferings are all this side of the first resurrection. "And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel's, but he shall receive an hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions, and in the world to come eternal life." Mark x, 30.

5. After Christ informed his disciples that he was going away to his Father, and would leave them in this world to suffer and at last to die, he told them plainly that they could not follow him whither he was going! John xiii, 33. This bereaved them of all their joys; and for their consolation he said to them, "Let not your heart be troubled; ye believe in God, believe also in me. In my Father's house are many mansions. If it were not so I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you unto myself, that where I am there ye may be also." John xiv, 1–3. How full of sweet consolation the blessed promise in this, must have been to the weeping, sorrowing disciples. The world was dark, but all beyond was bright and resplendent with glory to them.

The apostle Peter presented the same promise to the brethren in his day, to induce them to greater acts of faithfulness in the cause of God. He said to them, "When Christ who is our life shall appear, then shall ye also appear with him in glory." Col. iii, 4. Again, Christ, when speaking of the harvest, the end of the world, his coming, and the burning of the tares, said, "Then shall the righteous shine forth as the sun in the kingdom of their Father." Matt. xiii, 43.

We must desist, or we shall burden our subject with testimony. The foregoing propositions we have sustained with a mass of testimony that no honest man will attempt to gainsay or question. Our final salvation—our eternal all—adheres to, and is dependent upon, the second coming of Christ, which may the Lord hasten, and prepare us for, is our prayer. Amen.

Something for Thee.

SOMETHING, my God for thee— Something for thee ! That each day's setting sun may bring Some penitential offering. In thy dear name some kindness done— To thy dear love some wanderer won— Some trial meekly borne for thee, Dear Lord for thee.

Something, my God, for thee— Something for thee ! That to thy gracious throne may rise Sweet incense from some sacrifice; Uplifted eyes, undimmed by tears— Uplifted faith, unstained by fears, Hail each joy as light from thee, Dear Lord, from thee.

Something, my God, for thee— Something for thee. For the great love that thou hast given— For the dear hope of thee and heaven, My soul her first allegiance brings, And upward plumes her heavenward wings Nearer to thee.

The Schemes of Louis Napoleon.

A WRITER in one of the circular issues of New York, dated Sept. 5, 1863, publishes that, in 1857, he made the acquaintance of a gentleman of somewhat distinguished character, who had been the intimate friend of a certain Mr. Muller, the companion and counsellor of Louis Napoleon, in the days of his banishment, and from whom he obtained possession of some very remarkable Napoleonic secrets, which we repeat.

It appears from what he thus elicited, in accordance with all the accounts, that the dream of Louis Napoleon's whole life was his accession to the throne of France; and that such was his aptitude for reverie, and facility for speculative development, that he had three large volumes, at the time he was in this country, filled with his plans for attaining the grand aim of his ambition. The secrets referred to, are contained in the general run of this imperial programme, framed so long in advance, and in the filling out of which thus far there has not occurred a single variation.

The attempt to take France with about sixty followers, in the steamboat City of Edinburgh, was distinctly marked out in these volumes. The calculation was, that the electric fire which always runs in the French veins, and which is known as "glory," would burst into a universal glow at the watchword of Napoleon; while the counter view and calculation for defeat, was contained in a marginal note, to the effect, that should he fail, the conviction that he was an easily-handled, soft-brained fool, would make him only the more eligible with the scheming sharpeners of European politics, as a future candidate. It was to help this latter calculation entirely, that the performance with the same eagle was thrown in. "The eagle," said Muller, "will catch the fools, if we succeed; it will catch the sharpeners, if we lose. In playing for the minds of men, we must never forget the two divisions of society." This latter calculation was undoubtedly justified by the manner in which the intriguing leaders in French politics afterwards seized upon Louis Napoleon, almost by common consent, as their candidate for the position of Prince President. "They thought they had the man of the same eagle," said Muller; "but they got nothing better than the Corsican wolf."

Muller did not go back to Europe with Louis Napoleon; but he confidently expected to be sent for as soon as his protégé should arrive at power. When, however, he found himself neglected, nay, forgotten by his aspiring pupil, in the grand dazzle of events which always buzz and sparkle round a throne, he sunk into a deep dejection. About a year after Louis became Emperor, Muller died in obscurity and poverty in Howard Street, in 1853.

Coming into possession of these Napoleonic ideas only second hand, this writer says that he did not attach much importance to them, till he saw the opening portion of them come exactly true in the Italian campaign. That was Louis' second great move toward the unity of the Latin race. His first was his endeavor to raise Spain to the grade of a first class European power. "Now, as to the Italian campaign," says this writer, "I saw the programme come exactly true, and particularly saw that unexpected peace, which was tendered in the full flow of triumph, laid down as a double victory, inasmuch as in addition to feats of war, it conquered an alliance and friendship from a powerful and otherwise implacable foe. The object of the war was to make an alliance with Austria, and bring Italy so under his control, that he might unify her when he would."

Louis Napoleon's darling idea is to establish a dynasty. The Latin race is to compose the body, and France the head. As early as 1857, he commenced preparing the mind of France for the union of the Latin race, by pamphlets from various writers on that subject. And in all cases these pamphlets spoke sneeringly of the Anglo-Saxon race, and indicated that Catholicity, properly applied, was the synthetic bond and impulse that would carry the Latin race to the resumption of its early empire over the world. "Without that synthetic idea," said one enthusiastic writer, in 1859, "we never can make France mistress of the world!"

And what comes still closer home, this writer informs us that Muller frequently declared, that Louis Napoleon intended to divide this republic into two conflicting parts: and that after we had become so weakened as to be unable to assist England, which is our natural ally, he intended to attack her. That it was to be his first policy, to ingratiate himself with England—to show a continual unwillingness to act without her co-operation, but always to deceive her. This idea was expressed in the Napoleonic manuscript by the term of "flattering the old ox"—these words being chosen probably because Bull was at last to be slain.

The number of soldiers set down in the Napoleonic manuscript for our invasion was 75,000—a force which, under the then condition of affairs, might be considered as equal to 200,000 now. With these, it was Louis' notion to get a footing in Louisiana, which he claimed to be really the property of France, by virtue of the non-fulfillment of the conditions of the cession. He used to say, that the greatest mistake his uncle ever made, was the sale of the vast territory of Louisiana to the United States—it should be the aim of France to recover that territory, and, by way of doing so, and of holding it in our despite, the slaves were to be made free and converted into soldiers. "I want no better material than is to be found in them," said Napoleon; "and so long as they are not emancipated by the United States, there is an empire ready in that quarter for whoever can give them liberty and arms. Once mine, I shall never dread losing them or the territory they defend."

With these ideas in his mind over twenty-six years ago, it is not difficult to believe that the Southern rebellion was in part inspired by Louis Napoleon, and that it has been through some secret understanding between him and its leaders, that the latter have counted so firmly, from the start, on foreign intervention. It was stated previous to the rebellion, in two of the Richmond papers, and in one in Alabama, that Louis Napoleon would help the South in a war against the North.

To show how well settled this idea of dividing the United States was with Napoleon, we have the word of Pierre Soulé that Louis once seriously asked him "how he would like to become President of a Southern Republic!" He was then undoubtedly dreaming of its ultimate seizure for himself! The Napoleon manuscript, which was written more than twenty-six years ago, avowed, that as soon as he, Louis Napoleon, should obtain control over the South, he would abolish Slavery.

The remark of Napoleon to Pierre Soule, which was made during a visit of the latter from his legation at Madrid, to Paris, suggests that Louis, more than likely, gave impulse to the Ostend diplomatic meeting. He certainly inspired the raid on Cuba, and incited the insult to our flag on the Black Warrior; but he did not press the matter on the Spaniards, because events were not ready for his purpose. It was necessary, before he began to wrestle with the Great Republic, that he should first secure allies, and, in fact, effect a great coalition against it. His theory on this point, as originally laid down in the manuscript, was to begin first with Russia, next Austria, next Spain—fighting each in detail, if it were necessary, to effect the kind of alliance he wanted, but wheedling England all the while—to use his own words—"feeding the old ox." Witness how he used England in the Crimean war; how he cajoled and quieted her, while he was reconstructing Latin Italy, and taking Savoy and Nice; and how, at every footstep of our troubles, he has constantly put England forward to provoke our animosity. Notwithstanding the similarity of faith and institutions between the English and ourselves, he has so used the aristocratic government of England, as to exasperate us with the deepest wrongs, and make the destruction of England the first wish of the American heart. On the other hand, he has not permitted an iron-clad or confederate pirate to be constructed in any of his ports; and we have heard of no blockade runner flying the French flag. His diplomacy in the matter of our troubles has been complete; and while he has lulled our suspicions, by directing our attention to "the old ox," he has been silently preparing, under the false cover of the Polish question, to descend upon our coasts.

The Napoleonic notes provided, that after this country was reduced, England was to be deprived of all our allies, and then, along with its religion, swept away. Germany was to be deceived by him, with an offer of a throne in Mexico, or South America, to some of its aspiring princes. Protestant and Catholic Germany were to occupy each other in exterminating strife—a thing that could easily be effected and prolonged, if England were not too weak to side with Prussia in the contest. Your readers can judge for themselves if England has not been played almost to a point of helplessness already, when the Saturday Review, in its last issue, lamented that, for some reason or other, Britain stands to-day, among the nations, without a friend in the world. France, on the other hand, stands at the head of European powers, with all of them obsequious to her, and ready and eager to recognize her new transatlantic empire, and do her bidding in regard to it. Observe also the following expressions concerning Napoleon and his most recent developments.

The Philadelphia Press, has the following editorial observations on Napoleon's recent address to the French Legislature:

"Fifty years hence he may be understood, but to his contemporaries he is a mystery. Of all modern statesmen his policy is the most dark and silent; his purposes are inscrutable; his principles are undefined. Would he aid the Turks against Russia? No one knew till the Crimean war was virtually begun. The improbability of a war with Austria was urged, and believed up to the very moment of hostilities.

And now all the world is wondering if France will espouse the cause of revolted Poland, and for the third time this century make war upon the Czar. The Emperor seems to believe, with Talleyrand, that speech was invented to enable man to conceal his thoughts. His recent address to the French Legislature, ostensibly a declaration of his policy, is, in reality, another veil drawn over that already hidden. It is an enigma which has a hundred solutions, of which ninety-nine are certainly wrong, and even the one is in conjecture. It is positively affirmed that this speech means war; it is positively affirmed that it means peace. Who shall judge between authorities equally intelligent and trustworthy? The Emperor has not taken the French Legislature into his confidence, and has not revealed to the world his purposes.'

He has, however, proposed a Congress of European sovereigns, to settle the Polish question, it is pretended, as the only means of evading war! An article, in the Paris Patrie, says, this does not so much mean peace, as the liberty of peoples. La France newspaper publishes, that 'The refusal of England and Austria to co-operate actively on the Polish question engenders a European question. Upon the table of the Congress, the Emperor will open the great book of the liberty of nations, to establish public right anew; to clear away ruins from European soil; to reconstruct a new edifice, founded upon the well-understood interests of sovereigns and nations; to blot out injustice and oppression; to constitute governments in accordance with manners, history, and civilization; to make a new Europe, like society itself. This programme is a justification of the words, 'the empire is peace.''

The Constitutional argues the necessity of establishing a new public law, as peace does not exist in the present day, but armaments ruin all. The Congress proposed by the Emperor would accomplish the work of universal progress and general civilization.

The editorial of The Press, from which we have quoted, very well says, 'It seems more probable, now that the Emperor has spoken, that Poland, a blind Samson, will drag to the earth the pillars that upheld European peace.'

We believe the approaching year will develop wonders in the affairs of this world. The day of God's judgment of the nations is at hand. Let us not sleep as do others.

Influence.

By M. W. Howard

TRULY has it been remarked, that every one is at all times performing the double office of the mold and the wax; for we are continually not only giving, but receiving, impressions. This thought is sufficiently important to cause us at all times to weigh well our actions, for disguise it as we may, "trifles light as air" are constantly swaying us for good or for evil; and not only swaying us, but going on in ever-widening circles, till the influence from some simple act, none may compute.

Within the past twenty-four hours the quiet, unobtrusive influence of one who has for years been sleeping in her unnoted grave, has nerved me to the performance of a Christian duty—the lifting of a heavy cross. True, the promise of inspiration, "My strength is sufficient for thee," was found good. Yet the remembered act of one who perhaps had never dreamed of influence, for she was one of those gentle, pliant mothers who rule by winning kindness, has stayed up my heart, even as Aaron and Hur stayed up the hands of Moses in the hour of fierce conflict between Israel's and Amalek's hosts.

A group of gay youth, of both sexes, were spending a social evening in her parlor, as guests of her own daughters and sons. The playful bandinage, the pleasant repartee, were hushed as she entered the room and kindly greeted them. Seating herself among them, she spoke a few words of serious import, then remarked, "I wish to pray with you before I retire." And kneeling in our midst, she implored God's blessing on us. Perhaps none heeded her prayer! I am sorry to say none of us knelt with her. But she had given her message of warning to us, and the evening family prayer was not omitted; and to-day, after slumbering in my memory a score of years, that Christian act has commended itself to my better judgment, and performed its ministry in helping me to resolve not to shrink from manifest duty, however crossing it may be, since through the power of memory, "that pen to register, that key that winds through secret wards," it may bear fruit after our bodies are laid in the grave.

Alluding to the power of memory, recalls another of life's reminiscences, which might bear upon my theme. A much-loved neighbor had gone to the realms of death. Unexpectedly had she passed away. In the still hours of night a messenger dispatched for the purpose had knocked loudly at each dwelling where abode those who would fain gather around her dying couch, with the startling message, "Mrs. B. is dying!" and then hastened on; for three miles away dwelt her parents. Each one thus summoned speedily repaired to the scene where her life was fast ebbing away, only to stand for a short time in mute and sorrowful surprise around our unconscious friend. Soon the "spirit had returned to God who gave it," and death was there with its icy chill.

Meanwhile the father and other relatives had arrived, and a few moments passed in mingling the sympathetic tear. Her form was then adjusted, and the only male professing Christian said, "When death enters our midst, it is proper that we pray." Silently the group arranged for prayers, a portion of scripture was read, and prayer was offered. For the deceased, a good hope of a happy resurrection could be cherished; but the father was an uncompromising infidel, and the husband and too many of the group "cared for none of these things." It was a cross for frail human nature, then and there, to volunteer a prayer; but then and there was an opportunity to show himself on the Lord's side, and honorably he did it.

Denied the comfort of ministering to her previous to her death, I craved the privilege of lingering around her lifeless form till its interment. During the quiet watches of the ensuing night, I improved the opportunity to converse religiously with the young man who was also present at the scenes of the morning, who was keeping vigils with me. He was communicative, and remarked in the course of our conversation that "there was one passage of scripture he thought was not quite true; it certainly was not with him." It was our Saviour's words, "He that is not for me is against me, and he that gathereth not with me, scattereth abroad." He said he always rejoiced when he heard that any one was serious, or had experienced religion; and he always desired the progress of Christianity. "L.," said I, "did you kneel this morning at prayers?" Evidently a little surprised at my abrupt question, he replied in the negative. "You kneel at home, at family prayers, do you not?" I asked. "Yes, always," was his reply. "Did E. kneel?" I again asked. This was a young woman, who, with myself and the one who prayed, were all who professed Christianity there. From his reply I found that she did. I assured him that I was glad she did, but inquired why he did not. He answered, "I expected to kneel, but when I saw that none about me were going to do so, I also kept my seat!" "And so," I added solemnly, "let your influence go against Christ, when it should have gone for him." He was convinced; but I continued, "I knelt as a thing of course, thinking the females, at least, would; but when I found I was kneeling alone, for a moment I felt embarrassed; but recovering myself, I rejoiced that by that act I could testify my allegiance to Jesus."

How often is the melancholy fact forced upon the Christian's mind, that many of those whom we fondly hope are the children of God, do not at all times exert an influence that tells favorably for the religion of Christ. It is sad that so often occasion is given for the worldling to fulfill those words of David, "They eat thy people as they eat bread;" for it seems that mankind will never learn "that measuring themselves by themselves, and comparing themselves among themselves, is not wise;" never practically learn that the Bible rule is the only standard, and that it should be the final court of appeals to all, as well as to the Christian; since by it we are to be judged at last, and each for himself must individually stand or fall in that day when God shall make up his jewels. In that day with what a thrilling personality will come to each that inquiry of our Lord, "What shall it profit a man if he shall gain the whole world, and lose his own soul?"

M. W. Howard. Malone, N. Y.

Why Should I be afraid?

By Mary F. Maxson

"FATHER is near, and why should I be afraid?" said a sweet little child. "He will take care of me. Nothing can harm me while he is near." Precious child! Its words are those of every true child of God. Amidst all the dangers, sorrows and conflicts which attend their pilgrimage, they feel that they have a Father, an almighty Father and friend by their side—one that is with them in every danger, every trial and sorrow. Though at times his chastening hand is laid heavily upon them, yet they can bow submissively 'neath the rod that's sent in love, and say, "It is the Lord, let him do as seemeth him good."

Why should I be afraid? God is my Father. I will fear no evil. Many are the trials and afflictions of the righteous, but the Lord delivereth him out of them all. Their feet are planted upon the rock of divine truth and love, and though the rude billows of life rush madly against them, endeavoring in their fury to sweep them into the yawning gulf below, yet with their eyes fixed upon God, their hand clasped in his, they can exultingly say, Why should I be afraid? The Lord is my strength and my helper, I shall not be greatly moved. There are times when God's face is hidden from his children; when his smile, which "is the light of their soul," is withdrawn, and they walk in darkness. But though they mourn the absence of their loved one, yet the language of their heart is, Why should I be afraid? My Father is near. He only hides his face to try my patience and faith, or to more fully show me my utter unworthiness, and bring me with deeper humility at his feet. And faith pierces through the dark clouds, and sees the glimmering rays of light beyond; and it hears above the roaring thunders the voice of Jesus—that voice so low and sweet, that amid the loud tempest is inaudible to all save the ear of faith—saying, Fear not, I am with thee; I will lead thee through the darkness. Thou art mine.

O happy child of God! Thou art blest, supremely blest. Thou hast nothing to make thee afraid. If it is the will of God that thou shouldst sleep, thou canst triumphantly say, Why should I be afraid? My God is near,

—I fear not the tomb, Since Jesus hath lain there, I dread not its gloom; There sweet be my rest till he bid me arise, To hail him in triumph descending the skies.

O Christian friends, why should we be afraid? What though the heavens shall soon pass away, and the earth with the works therein be burned up, God will hide his children in the chambers of his love. And though the mountains shall fall, the islands flee away, and the elements melt with a fervent heat, yet they will be secure.

But oh, poor sinner! you have great reason to be afraid. What shall shield you in that terrible day from the wrath of Him whose love you have slighted! whose counsels you have rejected! whose commandments you have set at naught? Vainly then will you call upon God for help. The angel of mercy which is now hovering over you, will then have folded his wings, and forever flown away. Shall your first earnest, heartfelt prayer be, "Rocks and mountains fall upon us, and hide us from the face of Him that sitteth upon the throne, and from the wrath of the Lamb?" Remember that "the still small voice" will not then whisper words of comfort to your breaking heart. Oh, no! The only answer you will then receive will be the echo of your own words, ringing through the clefts and chasms of the ruined earth, laughing at your calamity, and mocking your despair. Oh, come to Jesus! Come before it is too late. I entreat you, in the name of my Master, to hearken to the voice of love and mercy that is calling you. How can you slight the tender mercies of Jesus? How can you go on in open rebellion against him whose name is love? Does not the image of one crowned with thorns, pale with anguish, bleeding and dying, follow you by night and by day? That precious hand, that was nailed to Calvary's cross, is knocking at the door of your heart. Do you not hear the sweetest voice that ever fell on mortal ear, saying to you, "Behold I stand at the door and knock." Will you let him knock in vain? Will you? Oh hasten to open the door, and let the heavenly stranger in. He comes to cheer, to bless, to comfort, and to save. He comes to make you live, that he may crown your life with joy, and make it a blessing; that he may shield you in the day of his wrath, and finally save you in his kingdom. Can you, will you reject this precious friend? Oh! would to God that I could do something to lead you to Jesus. But I can only entreat you in his name to come and drink of the waters of life, which are flowing freely for every thirsty soul. May God help you to come. And may he help us all to live in such a manner, that when that dreadful day shall come, we can say, God is my Father. He will take care of me; and why should I be afraid? MARY F. MAXSON.

Adams' Centre, N. Y.

Continue reading: Confusion on the Prophetic Periods