Earlier text: Strange Developments in a Family of EpiscopaliansThoughts on the Revelation.
VERSE 1. And I saw a new heaven and a new earth; for the first heaven and the first earth were passed away; and there was no more sea. By the first heaven and first earth, John unquestionably means the ones which now are. Some have supposed that when the Bible speaks of the third heaven, in which are paradise and the tree of life, 1 Cor. xii, 2; Rev. ii, 7, it refers to the heaven which is yet future, and does not prove that there is a paradise and tree of life literally in existence at the present time. They base their view on the fact that Peter speaks of three heavens and earths: those before the flood, the ones which now are, and the ones which are to come. But all theories based upon this one fact are overturned by this first verse of Rev. xxi; for John here reckons but two heavens and earths: the ones which now are he calls the first, so that the future new heavens would be the second, and not the third, as Peter reckons. Hence it is certain that Peter did not design to lay down a numerical order, that we should speak of the one as the first, the other as the second, and the last as the third. The object of his reasoning was simply to show that as a literal heaven and earth succeeded to the destruction of the earth by the flood, so a literal heaven and earth would emerge from the renovation of the present system by fire. There is no proof therefore that the Bible, when it speaks of the third heaven, refers simply to the third state of the present heavens and earth, for then all the Bible writers would have been uniform in their reckoning on this point. Thus the arguments of those who would endeavor to disprove of the idea of a literal paradise and tree of life at the present time, fall to the ground. We believe the Bible recognizes three heavens all existing in the present constitution of things; namely, the first heaven which the fowls of the air inhabit, the second, the region of the sun, moon, and stars, and the third, high above them all, where paradise and the tree of life are found, where God has his residence and his throne, to which Paul was caught up in heavenly vision, to which Christ ascended when he left the earth, where he now shares the throne of his Father as priest-king, and where the glorious city stands awaiting the saints when they enter into life. Blessed be God that from that bright land intelligence has been brought to this far off world of ours; and thanks to his holy name that a way has been opened from the dark places of earth, which leads like a strait and shining path of light up to those blessed abodes. Verse 2. And I John saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3. And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away. In connection with the view which John has of the holy city coming down from God out of heaven, a voice is heard, saying, The tabernacle of God is with men, and he will dwell with them. The conclusion naturally follows, that the tabernacle here mentioned is the city. This same city is called in John xiv, the Father's house in which there are many mansions. If an objection should arise in any mind that this is too permanent a place to be called a tabernacle, we reply that the word tabernacle sometimes has the signification of a permanent dwelling place. And it seems that the great God takes up his abode on this earth. We do not suppose that God is confined to this, or any other one of the worlds of his creation; but he here has a throne, and earth enjoys so much of his presence that it may be said that he dwells among men. And why should this be thought a strange thing? God's only begotten Son is here as ruler of his special kingdom; the holy city which is called the Father's house, and which, it is natural to suppose will be the most beautiful and glorious place in the universe, will be here; the heavenly hosts take an interest in this world probably above what they feel in any other; yea, reasoning from one of the Saviour's parables, there will be more joy in heaven over one world redeemed, than over ninety and nine which needed no redemption. And God shall wipe away all tears from their eyes. He does this not literally; for there will be no tears in that kingdom for him to literally wipe away! but he does it by removing all the causes of tears; for “There is no sorrow,
Nor any sighing,
Nor any tears there,
Nor any crying.”
Verse 5. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. 6. And he said unto me, It is done, I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that sits upon the throne is the same that is mentioned in verses 11, 12, of the preceding chapter. He says, I make all things new, not, I make all new things. The earth is not destroyed, annihilated, and a new one created, but all things are made over new. Let us realize that these words are true and faithful. And when this is accomplished, "it is done." The dark shadow of sin has forever passed away from the universe. The wicked, root and branch, are wiped out of the land of the living, and the universal anthem of praise and thanksgiving, Rev. v, 13, from a redeemed world and a clean universe, goes up to God. Verse 7. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. 8. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. The overcomers are Abraham's seed, and heirs according to the promise. Gal. iii, 29. The promise embraced the world, Rom. iv, 13; and the saints go forth upon the new earth, not as servants or slaves, but as proprietors of the soil. But the fearful, unbelieving, &c., have their part in the lake that burneth with fire and brimstone. The word "fearful" has been a trouble to some conscientious ones, who have had certain kinds of fears all along their pilgrimage. It may be well, therefore, to inquire what kind of fears are here meant. It is not fears of our own weakness, or of the power of the tempter; it is not fears of sinning, or of falling out by the way, or of coming short at last. But it is a fear connected with unbelief, a fear of the ridicule and opposition of the world, a fear to trust in God, and walk out upon his promises. This is the fear which we are commanded not to have, Isa. li, 7; this is the fear which brings into condemnation, and will finally land those who cherish and yield to it, in the lake of fire, which is the second death. Verse 9. And there came unto me one of the seven angels, which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither; I will shew thee the bride, the Lamb's wife. 10. And he carried me away in the Spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, 11. Having the glory of God: and her light was like unto a stone most precious, even like a jasper-stone, clear as crystal; 12. And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel. 13. On the east, three gates; on the north, three gates; on the south, three gates; and on the west, three gates. 14. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. This testimony is positive that the New Jerusalem is the bride, the Lamb's wife. The angel told John distinctly that he would show him the bride, the Lamb's wife; and we may be sure that he did not practice upon him a piece of deception, but fulfilled his promise to the very letter; but all that he did show him, was the New Jerusalem. It would be unnecessary to offer a word of proof that this city is not the church, were it not that popular theology has so mystified the Scriptures as to give it this application. This city, then, cannot be the church, because it would be absurd to talk of the church's lying four square, and having a north side, a south side, an east side, and a west side. It would be absurd to talk of its having a wall great and high, and in that wall twelve gates, three looking toward each of the four points of the compass. Indeed, the whole description which we have of the city in this chapter would be more or less an absurdity, as applied to the church. Again, Paul in Galatians speaks of the same city, and says that it is the mother of us all, referring to the church. The church, then, is not the city itself, but the children of the city. And verse 24 of the chapter under comment speaks of the nations of the saved who walk in the light of this city. These nations which are the saved, and on earth constitute the church, are distinct from the city, in the light of which they walk. Hence we believe the city is a literal city, built of all the precious materials here described. But how can this be the bride, the Lamb's wife? Answer. Inspiration has seen fit to speak of it under this figure, and with us that should be sufficient. The figure is first introduced in Isa. liv. The new-covenant city is there brought to view. It is represented as being desolate, while the old covenant was in force, and the Lord's care was confined to the Jews and old Jerusalem, but it is said to her that the children of the desolate shall be many more than the children of the married wife. It is said further to her, "Thy Maker is thy husband," and the closing promise of the Lord to this city, contains a very similar description to the one which we have here in Revelation; namely, "I will lay thy stones with fair colors, and thy foundations with sapphires, and I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones, and all thy children shall be taught of the Lord." It is this very promise to which Paul refers, and upon which he comments in Galatians, when he says, "But Jerusalem which is above is free, which is the mother of us all." Here, then, Paul makes an inspired application of Isaiah's prophecy, which cannot be mistaken. In addition to this we have the positive testimony of this twenty-first chapter of Revelation before us, on this point. With this view there is harmony throughout. We have Christ as the Father of his people, Isa. ix, 6, the Jerusalem above is called our mother, and we are the children; and under the figure of the marriage, we have Christ as the Bridegroom, the city as the bride, and we, the church, are the guests. There is no confusion of parties here. But the popular view which makes the city the church, and the church the bride, exhibits the inexcusable confusion of making the church to be at the same time, both mother and children, and both bride and guests. The names of the twelve apostles in the foundations of the city show it to be a Christian and not a Jewish city; while the names of the twelve tribes on the gates show that all the saved from this dispensation as well as from the former, are reckoned as belonging to some one of the twelve tribes; for all must enter the city through some one of these twelve gates. It is this fact which explains those instances in which Christians are called Israel, and are addressed as the twelve tribes, as in Rom. ix, 6-8; James i, 1; Rev. vii, 4, &c. Report from Bro. Loughborough.
By John Norton Loughborough
Ar the time of my last report, Bro. Byington and myself were at Oakland, Mich. Wednesday, Dec. 10, we had meeting through the day and evening, organizing a church in Avon, comprised of twenty-two members, from Avon, Oakland, and Washington. Had an interesting time. Dec. 11, we had a meeting with the brethren and sisters of Shelby and Macomb, and organized a church of thirteen members, to be known as the Shelby church. From Sabbath, Dec. 13 to Monday the 15th, we attended the quarterly meeting at Rochester. Brethren assembled at this meeting from the two churches above mentioned, and quite a number were also present from61Lapeer. Our meetings were confined to day-time, as most places of entertainment were from three to six miles from the place of meeting. Four discourses were given, and all the time we could get on Sabbath and first-day between the afternoon discourse and night, was spent in social meeting, and in special labor for the youth and children, and for Sabbath-keepers who were on the back ground. About thirty came forward, requesting the prayers of God's people, and among them a number of youth and children of Sabbath-keepers. It was an interesting and profitable time. On Monday, Dec. 15, a business meeting was held to consider the subject of building a meeting-house. It was decided to build a house 32 by 46, and have it enclosed so as to be occupied for the next quarterly meeting. The brethren had a mind to the work, and in a few minutes pledged over $650, above $50 of which was paid down. A building committee was appointed, and it was decided to meet the next day at Avon, the place of its location, and lay the foundation, which, I have since learned, was accomplished, although it snowed most of the day. Our meeting closed on Monday with a sweet season of communion. Tuesday, Dec. 16, we drove through a snow storm to Hartland, some thirty miles, and put up with Bro. Lockwood. Wednesday, 17th, we went on to Tyrone, and had public meeting in the evening. The school-house was nearly filled, and those who came listened with attention to a discourse on the present crisis and present duty. Thursday morning Bro. Byington baptized one brother. In the afternoon and evening we had a meeting to consider organization. Organized a church of eight members. We learned that quite a number assembled at the school-house that evening, desirous to hear more preaching. We were sorry that our time was so limited, but it was necessary to leave the next morning, and hurry on to Locke, a distance of thirty miles. Had a social meeting at Locke that evening. Our minds were drawn out for the young, two of whom made a start that evening. The next day we devoted the afternoon to the interests of the young, and after talking to them for a time, we made a call for those who wished to start for the kingdom, to come forward. Upwards of twenty came forward, and after a good praying season for them, about every one spoke, stating their desires to be Christians. On Sunday we gave two public discourses, which were listened to with profound attention. We have since learned that some there decided to obey the truth. After meeting, two were baptized. Others would have been baptized, but circumstances forbade it. In the evening we had a good meeting to organize the church. Succeeded in organizing a church of thirteen members. After this, though past midnight, we had a communion season with these brethren and sisters, who seemed much encouraged to press on. While I write, my mind is drawn out for Locke. I hope we shall see these brethren again soon, and labor still further for them. Monday evening, Dec. 22, gave a public discourse at Woodhull; also, on Tuesday and Wednesday evenings. Good attention was given to the word spoken. In the day-time of Wednesday, we had a meeting with the brethren and sisters. Tried to labor for the young and those interested in the truth, who had not yet identified themselves with the Lord's people. Several came forward for prayers, and expressed their determination to press on with the people of God. Thursday morning eight were baptized, some of them those who were just making a start. Afternoon and evening we organized the church with fourteen members, and had a communion season. Most of these brethren and sisters had never heard a sermon on present truth previous to these meetings, and some of them had never seen a Seventh-day Advent preacher before. Their light on present truth they had got by reading. Friday, Dec. 26, we rode all day in the rain, from Woodhull to the brethren at Grand Ledge. Cheered ourselves often with the thought that we were having a much better time than soldiers that were going forced marches on foot, up to their knees in mud, and then instead of having the blessed hope to cheer them on their journey, and warm-hearted brethren, as we had, to care for us at our journey's end, they meet a galling fire of cold lead poured into their hearts, or a handful of wet straw under some tree as a resting place for their weary limbs. The roads were so muddy and the distance so much further than we anticipated, that we did not succeed in getting through till past seven o'clock, although we took turns in walking to relieve our faithful horse as much as possible. Although we could not have a meeting that evening, as we desired, we were glad to find a hearty welcome, and a good chance to dry ourselves, under the hospitable roof of Bro. and Sr. Lamoreaux. Sabbath morning we drove on six miles, accompanied by the above brother and sister, and Bro. Fishell, to Oneida, where we had three meetings, and organized a church of thirteen members, including some from Delta, or what we have commonly called Grand Ledge. Monday, Dec. 29, we arrived safely at home. Were glad to find friends and brethren well. Tuesday evening attended the regular prayer-meeting, and Wednesday and Thursday evenings attended the protracted meeting in Battle Creek, which was resumed Wednesday evening. Our hearts were rejoiced to see that the good work which we had seen going on in other places, was going on here also. Thursday evening as Bro. White requested those who had lately started and desired to start for the kingdom, to come forward, we counted over a score who obeyed the call. Praise the Lord! He is yet on the side of his people, and will help them. We all felt like praising the Lord for what he is doing in Battle Creek. Friday, Jan. 2, we went to Parkville to attend the quarterly meeting there. Meeting commenced at the commencement of the Sabbath, and continued until Monday evening, 11 o'clock P. M. There were five public discourses given by Bro. Byington and myself; and several social meetings were held, in which we labored for backslidden Sabbath-keepers, unconsecrated companions of brethren, and for the young. Our hearts were cheered to see a move among children and parents. Some who had formally kept the Sabbath were moved out to make a start with God's people. Some who had never kept the Sabbath were moved out, and others who had once kept the Sabbath, but had become discouraged by difficulties in the church, as they saw difficulties removed, God's people coming into order, and making efforts to arise, are again looking earnestly toward the truth and the people of God. May the Lord help them to carry out their convictions, is my prayer. Monday afternoon Bro. Byington started for home to hold meeting at Vicksburg, on the way, and left me to close the meeting at Park, and go on to Indiana. Our meeting Monday evening to attend communion and organize a Sabbath-school was a refreshing season, and may the Lord grant that the resolutions there made by his people to be more in earnest and press together, be carried out. Tuesday, came to Colon with the brethren from that place, and in the evening had a meeting with them in Colon. After speaking to them for an hour and a half on the present dangers of God's people, and what the Lord is willing to do, the brethren enjoyed a season of social meeting, and a communion season. All desired to arise, and the sentiment of every heart seemed to be— “Nearer, my God, to thee.” Yesterday, came with Bro. Strickland to Burr Oak, where I remain till evening, and then go on to Liberty, Ind. There is no chance for meeting here, but I trust the visit will be a help to the family. All the children say they want to go with their parents to the kingdom. May they have strength to pray with their parents, and, being obedient, press on with them to Mt. Zion. Dear brethren and sisters, my heart is encouraged. Every effort put forth in the fear of God, seems to be blest of the Lord. How much there is to be done! I feel hurried on to work for God's people. There is much to be accomplished. O Lord, arouse thy servants! Arouse me fully to a sense of my duty! Arouse us all to act the humble part God designs for us in this work! If I know my own heart, I desire to be submissive to the will of God, and would ever say, “Speak, Lord, thy servant heareth.” May God grant it. Meetings in Canada.
By R. F. Cottrell
Bro. White: Our meetings at Bronte, C. W., have just closed. Many were convicted of the truth, and quite a number confessed it with the mouth; but whether they will obey and thus be benefited, or neglect it and be judged out of their own mouth, remains for them to decide. We held meetings as long as we had any place for them, first in the African Methodist chapel, and then in the school-house. Gave eighteen public discourses, besides three to small congregations. The attendance and attention were generally good. But there was a strong feeling of opposition with some, and a disposition to prejudice the people by misrepresentation of our views; such as, that we did not believe there was any necessity for repentance and conversion; and some probably were kept from the meetings by these false reports. But we gave those who did attend to understand that we called upon all to repent of their fashionable, as well as their unpopular, sins, and that we believed in a conversion deeper and more abiding than the superficial work to which the term is applied in these days—a conversion that affects the character, turning the person from sin to obedience. A Methodist minister of the name of Abbs, heard me on the Sabbath question, and gave out word to preach on the subject. I heard him, and then reviewed the subject. It is hardly worth the time or space to give his positions and the review. It was decidedly a feeble thing. Many of his hearers felt it, and said he made out nothing; others, more ignorant and prejudiced,62seemed well satisfied. I have witnessed a great many efforts in favor of Sunday, and this was the weakest of them all. The school-house was crowded to hear my reply. To the Brethren in Ohio.
By J. H. Waggoner
BRO. WHITE: Will you please to give in the Review the following in explanation to Bro. Baker's letter: When I received the letter from the committee, I immediately wrote to Bro. Van Gorder, saying that I was not aware that a conference was wanted in Ohio, unless Bro. and Sr. White could attend it. Neither did I know that the objects of a conference could be attained if they did not attend. But if the brethren desired a conference in the absence of Bro. White, to make the appointment in the Review, and I would be sure to meet it. When I came to Ohio, I hastened to communicate with Bro. Van Gorder, to ascertain if the appointment had been sent. He informed me that he had relinquished the idea of a conference for the present. The officers of the Lovett's Grove church accompanied me to Portage. They co-incided with Bro. Van Gorder's decision. He also informed me that Bro. Hoffer, who had been around amongst the brethren considerable of late, told him that there was not a general desire for a conference at this time. Under these circumstances I felt that I should be much out of place in appointing such a meeting. This has been a very open winter, warm, with much rain; and the brethren did not think it possible to get a fair representation of the churches together. I have acted under the advice of brethren in the State, who requested me to try to visit some of the scattered believers and see if openings presented for lectures. I have made every effort to get to Orwell, but on application at the stage office, was informed that passengers could not be conveyed in the present state of the roads. As most of the scattered ones live some distance from the rail-roads, I shall have to depart from my intended course for the present, and confine myself to those places which are near the roads. The weather for some time past has been more like that of a wet April, than of December or January; yet we cannot expect that it will remain so a great while. I think that if Bro. White could meet with the churches in Ohio some time in February, it would be very gratifying to all and doubtless far better for the cause than to wait till spring. Cleaveland, Ohio, Jan. 7, 1863. Having read the above, I fully agree with Bro. Waggoner in his statements of the past, and also respecting the holding of a conference. I would further say to those who have spoken to me respecting the place to hold a conference, that for several reasons which can be given if necessary, I think Gilboa the proper place. Ye are the Light of the World.
By F. C. CASTLE
I BELIEVE there are some Christians whose lamps are burning brightly in the world, and the world may have light if they will. If we have lifted up the standard of truth, some poor souls out on the ocean of time will be looking toward our lighthouse, and shall it be with us as it was with one lighthouse-keeper of whom I once read, who took the responsibility of acting as lighthouse-keeper on a lonely coast where his predecessor had mysteriously disappeared? After he had been at his place some time, he was one day strolling with his gun in his hand in pursuit of game. He spied at a distance from him an individual coming toward him, evidently intent on making acquaintance with him, and who did not at first appear to be a very desirable associate. But an acquaintance was formed, which grew more intimate as time passed along. Soon the keeper was invited to an evening party by this fellow at his father's house, quite a distance off. The invitation was accepted. He arranged his lights in their proper order, and left them to warn the poor mariner of the rocky coast, and to direct him in his onward course. When he arrived at the place where he was to pass the evening, his friend and some others whom he expected to see were not there. He made some inquiry for them, but got no satisfactory answer. He then thought of his lights, and the poor sailors, and passed out, fearing foul designs. He hastened back through the dark, over the lonely desert, as it were. When he arrived at the lighthouse he found that the lights had been changed so as to misguide the mariner. He set them right, and hastened to the beach; but alas! he was too late; for already a vessel had been dashed upon the coast, and he beheld the work of those men who lived by spoil, even though it cost the lives of others, men who could see their fellows find a watery grave while they plundered their substance. Is there any Sabbath-keeper who has stood out as a beacon light to the world, and yet turned aside, and returned only in time to see the design of the arch-deceiver of the world, and behold some poor souls in the enemy's hands! May the Lord help us to awake to these things, and give heed to the word, lest at any time we should let them slip.
F. C. CASTLE. "Search the Scriptures."
By Sel.
Not a search for amusement, nor to find fault; not to bolster up previously conceived notions, or to find encouragement that the will of God is as we would have it; but that we may find Christ as the giver of eternal life; and that by the Spirit he may be set forth visibly as the great Fact, as the top-stone of the Scriptural structure; as the body and spirit, the cause and object, of Divine Revelation. He that searching the Scriptures fails to become acquainted with Christ as his Friend and Saviour, has spent his labor "for that which satisfieth not." The man that, with the rich veins of precious metal of a gold mine before his eyes, and waiting to his hand, should be content to fill his coffers with bits of flint, or should spend his time in criticising the mode in which his neighbors worked out the rich deposit, would be less foolish than he who, with the Scriptures in his hand, full of a Saviour for himself, is content to skim over the surface, that he may find questions to propound, that other men, more ignorant, may be puzzled to answer. God, who caused all holy Scripture to be written for our learning, has reserved to himself its true interpretation and application. To understand, we must be able, spiritually, to discern divine truth. Shall we say there are no worlds of light beyond our ken, because our eyes fail to discern the heavenly bodies? Shall we say the religion of the Bible is not complete and consistent from its commencement in creation to its perfection in a glorified, ascended Jesus—that Christ is not hidden in all its revelations, because our unsanctified spirits cannot or will not comprehend the fact? Let but the seeker after divine wisdom submit his own mind to the teachings of the Spirit of the God of the Bible, and he will not permit him to wrong his own soul through a want of power to understand the truth. Be willing to cast aside the rushlight of obstinate reason, and receive the proffered light of the Spirit, and then we shall see clearly, and be satisfied. A few years since, Catherwood, the painter, exhibited his Panorama of Jerusalem. The place of exhibition was in a building expressly arranged for the purpose. The writer of this, on a certain day when there was little else to amuse his leisure, sauntered carelessly into the place of exhibition, with a companion who desired to kill time. Not knowing much of the merits of the painting, the first impression on entering was that the panorama was a failure and an imposition, and they did not hesitate to let their opinion be known. The dead buck-color of the canvas had no life in it, to their eyes, and they mutually despised the work of the talented artist. Do not many Scripture readers the same? But as they walked about the platform that represented the roof of a house in Jerusalem, from which the spectator could look upon the roofs of other houses, and also down to the streets below, their eyes became accustomed to the light the artist had regulated. Presently one said to the other, "Look at that figure at the lower edge of the canvas—it is cut out of wood and stuck on, to make us believe it is painted." "Certainly," said his companion, "and it is well executed—but no; it is painted. How lifelike it is!" The former speaker was presently convinced that he had been led to believe that a painted figure was sculpture, much to his own surprise. As he turned to another view he saw, and it actually startled him, a large, fine-looking Turk just stepping out upon the roof of an adjoining house, and over his arm were thrown a piece of velvet, another of satin, and a rich variegated silk. As he looked, the beholder thought he could see the shades of color in the evening sunlight. The Turkish merchant seemed about to speak to him. "Look!" said he to his friend, "how lifelike! strange that we saw it not before." Another view showed them a judge seated, the executioner standing before him, and the criminal lying, bound, on his face, with the soles of his feet turned up, and they could almost hear the whistle of the cords through the air as the culprit underwent the punishment of the bastinado. They could see every nerve strained in the poor wretch's legs and arms, and felt their own blood creep as they saw the ridges swell on the bottoms of his feet. It was only a painting, but how life-like! Again they turned, and far away they saw the beautiful mosque which the Mussulmans had builded upon some sacred site. And coming from beyond it was a single officer coming toward them, as if to ask why they intruded. It seemed as if they could look around the beautiful pillars that supported the porch. And there, too, was the beautiful gate through which, their tradition said the Jewish Messiah should enter the city when he came to sit upon the throne of David, walled up to prevent his entrance. They did not see, or were willfully ignorant of the fact, that he whom they thus aimed to keep out of his own, had long before meekly, but triumphantly, entered the city, perhaps through that very gate, and had been joyfully hailed as "He that cometh in the name of the Lord." Thus hours were passed within those walls, and one beauty after another came out upon the canvas as they looked and pondered. What at first was but a canvas painted buck-color and unattractive, became full of life and interest; and they retired at last well pleased and instructed by their afternoon's examination at Catherwood's Panorama. So it is in the study of the Scripture. If we come to its study in the pride of worldly wisdom, and with only the light of our reason, we shall not perceive nor appreciate the salvation therein revealed. There will be nothing attractive in its pages more than in another book. The simple but positive teachings of Christ will be but foolishness and impracticable theories, not affecting the heart, and too utopian to form the rule of daily life. Alas! to how many the Bible is as a "light shining in darkness, which the darkness comprehendseth not." If we take up the Bible as the veritable Word of God, with a dutiful willingness to be taught, the Great Author will not fail to show us one beauty after another, to our great delight, and we shall find it to be full of him who said, "Search the Scriptures, they are they which testify of me." Family Hymn.
By E. W. Darling
KEEP us Lord, a little band,
Traveling through a foreign land;
Lead us lest we go astray,
Cheer us on our dreary way. We are all of feeble mold,
Much we need thy sheltering fold
From a wilderness of sin,
Foes without and foes within. When dismayed to thee we fly;
Though there be no danger nigh,
Yet vouchsafe to bow thine ear,
Grant assurance from onr fear. When we heedless march along,
O'er the path where dangers throng,
Still in love onr way prepare,
Guard from ambush, pit, or snare. May that peace which is from thee,
Keep from war, and tnmult free,
And in nnity and love
Each to each a blessing prove. Should it be our lot to part,
Still may we be one in heart,
Hoping, striving to attain,
Where we ne'er shall part again. In the final trying hour,
When the tempter comes with power,
Gird we all our armor on,
Gain a victory and a crown. Keep us Lord, a little band,
Traveling to the promised land.
When onr tronbles here are past
May we all reach home at last. E. W. Darling.
Beaver, Minn. Walk with Christ.
By Olive
THE Christian's life is in Christ, on Christ, by Christ, to Christ, for Christ, and with Christ."—"Walk with Christ, and God will walk with you."—"It is not talking of God, but walking with God, that marks the Christian."—"True piety should not be a thing of fits and starts, but an even walk with God."—"Learn not to have one life for God, and another for the world, but let your every footstep be a walk with God."—"He who walks with God is one who observes God in all, looks to God through all, goes to God with all, trusts God for all, and loves God above all."—"Those only are right and safe and happy, who make God's glory their end, God's word their rule, God's Spirit the guide of their affections, and God's providence the guide of their affairs."—"Those who walk safely and honorably in the Christian course, are they who walk closely with God in secret."—"Those who walk most closely with God, know him best, and those who know him best, love him most."—"We must keep in God's way, that we may be prepared to do God's work."—Olive's Thought-Book. Seeking Meekness and Righteousness
Sister L. H. Rior writes from Scoville, O.: I have seen but two persons in eight years that keep the Sabbath. I often wish that I lived where I could have the instruction and counsel of the people of God. I love the Sabbath, and try to keep every moment of it to the Lord. I try to mind what the prophet Isaiah says about keeping the Sabbath. I want to be an overcomer, that I may be owned by the pure and holy Jesus when he comes, and with his help I am determined to be. I am endeavoring to seek meekness and righteousness that I may be hid in the day of the Lord's anger. Forgiveness and God’s Forgiveness
If you can from your heart forgive another for Christ's sake, you have no reason to doubt that God has forgiven you.