What happens when people dedicate their lives to God - and then open the Bible and begin studying it carefully - for years? --- There is strength in the Word of God. And there is a wealth of knowledge in its prophecies. The open Bible is the basis of most powerful revivals - revivals that change men's lives.
An upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man chosen of God to proclaim the nearness of Christ's second coming. Like many other reformers, William Miller had in early life battled with poverty, and had thus learned the great lessons of energy and self-denial. His mind was active and well-developed, and he had a keen thirst for knowledge. Though he had not enjoyed the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views.
He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for his integrity, thrift, and benevolence. In childhood he had been subject to religious impressions; but in early manhood, being thrown almost exclusively into the society of deists, he was led to adopt their sentiments, which he continued to hold for about twelve years. At the age of thirty-four, however, the Holy Spirit impressed his heart with a sense of his condition as a sinner. He found in his former belief no assurance of happiness beyond the grave. The future was dark and gloomy. Referring afterward to his feelings at this time, he said: --
"Annihilation was a cold and chilling thought, and accountability was sure destruction to all. The heavens were as brass over my head, and the earth as iron under my feet. Eternity -- what was it? And death -- why was it? The more I reasoned, the further I was from demonstration. The more I thought, the more scattered were my conclusions. I tried to stop thinking; but my thoughts would not be controlled. I was truly wretched, but did not understand the cause. I murmured and complained, but knew not of whom. I knew that there was a wrong, but knew not where or how to find the right. I mourned, but without hope."
In this state he continued for some months. "Suddenly," he says, "the character of a Saviour was vividly impressed upon my mind. It seemed that there might be a being so good and compassionate as to himself atone for our transgressions, and thereby save us from suffering the penalty of sin. I immediately felt how lovely such a being must be, and imagined that I could cast myself into the arms of, and trust in the mercy of, such a One. But the question arose, How can it be proved that such a being does exist? Aside from the Bible, I found that I could get no evidence of the existence of such a Saviour, or even of a future state."
"I saw that the Bible did bring to view just such a Saviour as I needed; and I was perplexed to find how an uninspired book should develop principles so perfectly adapted to the wants of a fallen world. I was constrained to admit that the Scriptures must be a revelation from God. They became my delight; and in Jesus I found a friend. The Saviour became to me the chiefest among ten thousand; and the Scriptures, which before were dark and contradictory, now became a lamp to my feet and a light to my path. My mind became settled and satisfied. I found the Lord God to be a Rock in the midst of the ocean of life. The Bible now became my chief study, and I can truly say, I searched it with great delight. I found the half was never told me. I wondered why I had not seen its beauty and glory before, and marveled that I could ever have rejected it. I found everything revealed that my heart could desire, and a remedy for every disease of the soul. I lost all taste for other reading, and applied my heart to get wisdom from God."
He now publicly professed his faith in the religion which he had despised. But his infidel associates were not slow to bring forward all those arguments which he himself had often urged against the divine authority of the Scriptures. He was not then prepared to answer them; but he reasoned, that if the Bible is a revelation from God, it must be consistent with itself; and that as it was given for man's instruction, it must be adapted to his understanding. He determined to study the Scriptures for himself, and ascertain if every apparent contradiction could not be harmonized.
Endeavoring to lay aside all preconceived opinions, and dispensing with commentaries, he compared scripture with scripture by the aid of the marginal references and the concordance. He pursued his study in a regular and methodical manner; beginning with Genesis, and reading verse by verse, he proceeded no faster than the meaning of the several passages so unfolded as to leave him free from all embarrassment. When he found anything obscure, it was his custom to compare it with every other text which seemed to have any reference to the matter under consideration. Every word was permitted to have its proper bearing upon the subject of the text, and if his view of it harmonized with every collateral passage, it ceased to be a difficulty. Thus whenever he met with a passage hard to be understood, he found an explanation in some other portion of the Scriptures. As he studied with earnest prayer for divine enlightenment, that which had before appeared dark to his understanding was made clear. He experienced the truth of the psalmist's words, "The entrance of thy words giveth light; it giveth understanding unto the simple." [PS. 119:130.]
After two years of careful investigation, he was fully satisfied, that the Bible is its own interpreter; that it is a system of revealed truths so clearly and simply given that the wayfaring man, though a fool, need not err therein; that "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness;" [2 TIM. 3:16.] that "prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost;" [2 PET. 1:21.] that it was written "for our learning, that we through patience and comfort of the Scriptures might have hope." [ROM. 15:4.]
With intense interest he studied the books of Daniel and the Revelation, employing the same principles of interpretation as in the other scriptures, and found, to his great joy, that the prophetic symbols could be understood. Angels of Heaven were guiding his mind, and opening to his understanding prophecies which had ever been dark to God's people. Link after link of the chain of truth rewarded his efforts; step by step he traced down the great lines of prophecy, until he reached the solemn conclusion that in a few years the Son of God would come the second time, in power and glory, and that the events connected with that coming and the close of human probation would take place about the year 1843.
Deeply impressed by these momentous truths, he felt that it was his duty to give the warning to the world. He expected to encounter opposition from the ungodly, but was confident that all Christians would rejoice in the hope of meeting the Saviour whom they professed to love. His only fear was, that in their great joy at the prospect of glorious deliverance, so soon to be consummated, many would receive the doctrine without sufficiently examining the Scriptures in demonstration of its truth. He therefore hesitated to present it, lest he should be in error, and be the means of misleading others. He was thus led to review the evidences in support of the conclusions at which he had arrived, and to consider carefully every difficulty which presented itself to his mind. He found that objections vanished before the light of God's word, as mist before the rays of the sun. Five years spent thus, left him fully convinced of the correctness of his position.
And now the duty of making known to others what he believed to be so clearly taught in the Scriptures, urged itself with new force upon him. "When I was about my business," he said, "it was continually ringing in my ears, Go and tell the world of their danger. This text was constantly occurring to me: 'When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul.' [EZE. 33:8, 9.]. I felt that if the wicked could be effectually warned, multitudes of them would repent; and that if they were not warned, their blood might be required at my hand."
He began to present his views in private as he had opportunity, praying that some minister might feel their force and devote himself to their promulgation. But he could not banish the conviction that he had a personal duty to perform in giving the warning. The words were ever recurring to his mind, "Go and tell it to the world; their blood will I require at thy hand." For nine years he waited, the burden still pressing upon his soul, until in 1831 he for the first time publicly gave the reasons of his faith.
As Elisha was called from following his oxen in the field, to receive the mantle of consecration to the prophetic office, so was Wm. Miller called to leave his plow, and open to the people the mysteries of the kingdom of God. With trembling he entered upon his work, leading his hearers down, step by step, through the prophetic periods to the second appearing of Christ. With every effort he gained strength and courage as he saw the wide-spread interest excited by his words.
Though he had little of the learning of the schools, he became wise because he connected himself with the Source of wisdom. He possessed strong mental powers, united with true kindness of heart, Christian humility, calmness, and self-control. He was a man of sterling worth, who could not but command respect and esteem wherever integrity of character and moral excellence were valued. He was attentive and affable to all, ready to listen to the opinions of others, and to weigh their arguments. Without passion or excitement he tested all theories and doctrines by the word of God; and his sound reasoning, and intimate knowledge of the Scriptures, enabled him to refute error and expose falsehood.
The Lord, in his great mercy, does not bring judgments upon the earth without giving warning to its inhabitants by the mouth of his servants. Says the prophet Amos, "Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets." [AMOS 3:7.]. When the iniquity of the antediluvians moved him to bring a flood of waters upon the earth, he first made known to them his purpose, that they might have opportunity to turn from their evil ways. For a hundred and twenty years was sounded in their ears the warning to repent, lest the wrath of God be manifested in their destruction. But the message seemed to them an idle tale, and they believed it not. From unbelief they proceeded to scorn and contempt, ridiculing the warning as highly improbable, and unworthy of their notice. Emboldened in their wickedness, they mocked the messenger of God, made light of his entreaties, and even accused him of presumption. How dare one man stand up against all the great men of the earth? If Noah's message were true, why did not all the world see it and believe it? One man's assertion against the wisdom of thousands! They would not credit the warning, nor would they seek shelter in the ark.
Scoffers pointed to the things of nature, -- to the unvarying succession of the seasons, to the blue skies that had never poured out rain, to the green fields refreshed by the soft dews of night, -- and they cried out, "Doth he not speak parables?" In contempt they declared the preacher of righteousness to be a wild enthusiast; and they went on, more eager in their pursuit of pleasure, more intent upon their evil ways, than ever before. But their unbelief did not hinder the predicted event. God bore long with their wickedness, giving them ample opportunity for repentance; but at the appointed time his judgments were visited upon the rejecters of his mercy.
Christ declares that there will exist similar unbelief concerning his second coming. As the people of Noah's day "knew not until the flood came and took them all away, so," in the words of our Saviour, "shall also the coming of the Son of man be." [MATT. 24:39.]. When the professed people of God are uniting with the world, living as they live, and joining with them in forbidden pleasure; when the luxury of the world becomes the luxury of the church; when the marriage bells are chiming, and all are looking forward to many years of worldly prosperity, -- then, suddenly as the lightning flashes from the heavens, will come the end of their bright visions and delusive hopes.
As God sent his servant to warn the world of the coming flood, so he sent chosen messengers to make known the nearness of the day of final judgment. But as Noah's contemporaries laughed to scorn the predictions of the solitary preacher of righteousness, so did many in Miller's day treat his words of warning.
In their labors for the Protestant churches, Wm. Miller and his companions encountered a spirit of hatred and opposition little less bitter than that which Luther experienced from Rome. By Romanists in Luther's time, and by Protestants in the time of Miller, fables, false theories, human forms and customs, were received and honored in place of the teachings of the word of truth. In the sixteenth century the Roman Church withheld the Scriptures from the people; in the nineteenth century, when Bibles are scattered everywhere like leaves of autumn, the Protestant churches teach that an important part of the sacred word -- and that portion which brings to view truths especially applicable to our time -- is sealed, and cannot be understood.
Ministers and people have declared the prophecies of Daniel and John to be a collection of mysteries which no one could understand or explain. But the very title of the book of Revelation contradicts these assertions: "The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John, who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand." [REV. 1:1-3.]
Says the prophet, "Blessed is he that readeth" -- there are some who will not read; the blessing is not for them. "And they that hear" -- there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. "And keep those things that are written therein" -- many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.
In view of the testimony of Inspiration, how dare ministers teach that the Revelation is a mystery beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world's history.
To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of the last day. Subjects of vast importance were revealed to him especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.
Why, then, this wide-spread ignorance concerning an important part of Holy Writ? Why this general reluctance to investigate its teachings? It is the result of a studied effort of the prince of darkness to conceal from men that which reveals his deceptions. For this reason, Christ the Revelator, foreseeing the warfare that would be waged against the study of the Revelation, pronounced a blessing upon all who should read, hear, and observe the words of the prophecy.
Those who believed that the Advent movement was of God, went forth as did Luther and his co-laborers, with their Bibles in their hands, and with fearless firmness met the opposition of the world's great teachers. Many to whom the people had looked for instruction in divine things were proved to be ignorant both of the Scriptures and of the power of God. Yet their very ignorance rendered them more determined; they could not maintain their position by the Scriptures, and they were driven to resort to the sayings and doctrines of men, to the traditions of the Fathers.
But the word of God was the only testimony accepted by the advocates of truth. "The Bible and the Bible only," was their watchword. The weakness of all arguments brought against them, revealed to Adventists the strength of the foundation upon which they stood. At the same time it angered their opponents, who, for want of stronger weapons, resorted to personal abuse. Grave doctors of divinity sneered at Wm. Miller as an unlearned and feeble adversary. Because he explained the visions of Daniel and John, he was denounced as a man of fanciful ideas, who made visions and dreams his hobby. The plainest statements of Bible facts, which could not be controverted, were met with the cry of heresy, ignorance, stupidity, insolence.
Many churches were thrown open to the enemies of the Advent faith, while they were closed against its friends. The sentiments expressed by Doctor Eck concerning Luther were the same that inspired ministers and people to refuse Adventists a hearing. Said the papal champion: "I am surprised at the humility and modesty with which the reverend doctor [Luther] undertakes to oppose, alone, so many illustrious Fathers, thus affirming that he knows more of these things than the sovereign pontiffs, the councils, the doctors, and the universities." "It would be surprising, no doubt, if God had hidden the truth from so many saints and martyrs until the advent of the reverend father." Thus thought great and wise men in the days of Noah, thus argued the opponents of Wm. Miller, and thus still argue those who oppose the proclamation of the Advent faith and the commandments of God.
When Luther was accused of preaching novelties, he declared: "These are not novelties that I preach. But I affirm that the doctrines of Christianity have been lost sight of by those whose special duty it was to preserve them; by the learned, by the bishops. I doubt not indeed that the truth has still found an abode in some few hearts." "Poor husbandmen and simple children in these days understand more of Jesus Christ than the pope, the bishops, or the doctors." When Wm. Miller was charged with showing contempt for the doctors of divinity, he pointed to the word of God as the standard by which all doctrines and theories must be tested; and, knowing that he had truth on his side, he went forward in his work undismayed.
In every age, God has called his servants to lift up their voices against the prevailing errors and sins of the multitude. Noah was called to stand alone to warn the antediluvian world. Moses and Aaron were alone against king and princes, magicians and wise men, and the multitudes of Egypt. Elijah was alone when he testified against an apostate king and a backsliding people. Daniel and his fellows stood alone against the decrees of mighty monarchs. The majority are usually to be found on the side of error and falsehood. The fact that doctors of divinity have the world on their side does not prove them to be on the side of truth and of God. The wide gate and the broad road attract the multitudes, while the strait gate and the narrow way are sought only by the few.
If ministers and people had really desired to know the truth, and had given to the Advent doctrine the earnest, prayerful attention which its importance demands, they would have seen that it was in harmony with the Scriptures. Had they united with its advocates in their labors, there would have resulted such a revival of the work of God as the world has never witnessed. As Whitefield and the Wesleys were urged by the Holy Spirit to arouse the formal and world-loving churches of their time, so was Wm. Miller moved to proclaim the coming of Christ and the necessity of a work of preparation. His only offense was that of opening to the world the "sure word of prophecy, whereunto," says the apostle Peter, "ye do well that ye take heed, as unto a light that shineth in a dark place." [2 PET. 1:19.]. He urged its truths upon the people, not with harshness, but in a more mild and persuasive manner than was employed by other reformers.
The opposition which he encountered was very similar to that which had been experienced by Wesley and his fellow-laborers. Let the popular churches of today remember that the men whose memory they cherish with reverence endured the same hatred, scorn, and abuse from the press and the pulpit that were heaped upon Wm. Miller.
Why were the doctrine and preaching of Christ's second coming so offensive to the churches? When Jesus made known to his disciples that he must be separated from them, he said, "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 14:2, 3.]. When he ascended from Olivet, the compassionate Saviour, anticipating the loneliness and sorrow of his followers, commissioned angels to comfort them with the assurance that he would come again in person, even as he went into heaven. As the disciples stood gazing intently upward to catch the last glimpse of him whom they loved, their attention was arrested by the words, "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." [ACTS 1:11.]. Hope was kindled afresh by the angels' message. The disciples "returned to Jerusalem with great joy, and were continually in the temple, praising and blessing God." [LUKE 24:52, 53.]. They were not rejoicing because Jesus had been separated from them and they were left to struggle with the trials and temptations of the world, but because of the angels' assurance that he would come again.
Those who really love the Saviour cannot but hail with joy a message founded upon the word of God, the He in whom their hopes of eternal life are centered is coming again, not to be insulted, despised, and rejected, as at his first advent, but in power and glory, to redeem his people. The proclamation of Christ's coming should now be, as when made by the angels to the shepherds of Bethlehem, good tidings of great joy. There can be no more conclusive evidence that the churches have departed from God than the irritation and animosity excited by this Heaven-sent message.
It is those who do not love the Saviour that desire him to remain away, and such eagerly receive the testimony borne by unfaithful servants, "My Lord delayeth his coming." [MATT. 24:48.]. While they refuse to search the Scriptures to learn if these things are so, they grasp every fable which will put off the coming of Christ into the distant future, or make it spiritual, fulfilled at the destruction of Jerusalem, or taking place at death.
Again and again did Wm. Miller urge that if his doctrine were false, he should be shown his error from the Scriptures. In an address to Christians of all denominations he wrote: "What have we believed that we have not been commanded to believe by the word of God, which you yourselves allow is the rule and the only rule of our faith and practice? What have we done that should call down such virulent denunciations against us from pulpit and press, and give you just cause to exclude us (Adventists) from your churches and fellowship?" "If we are wrong, pray show us wherein consists our wrong. Show us from the word of God that we are in error; we have had ridicule enough; that can never convince us that we are in the wrong; the word of God alone can change our views. Our conclusions have been formed deliberately and prayerfully, as we have seen the evidence in the Scriptures."
At a later date he stated: "I have candidly weighed the objections advanced against these views; but I have seen no arguments that were sustained by the Scriptures that, in my opinion, invalidated my position. I cannot, therefore, conscientiously refrain from looking for my Lord, or from exhorting my fellow-men, as I have opportunity, to be in readiness for that event."
In a letter to a friend and fellow-laborer, he spoke thus: "I could not see that I should harm my fellowmen, even supposing the event should not take place at the time specified; for it is a command of our Saviour to look for it, watch, expect it, and be ready. Then, if I could by any means, in accordance with God's word, persuade men to believe in a crucified, risen, and coming Saviour, I felt it would have a bearing on the everlasting welfare and happiness of such. I had not a distant thought of disturbing our churches, ministers, religious editors, or departing from the best biblical commentaries or rules which had been recommended for the study of the Scriptures. And even to this day, my opposers have not been able to show where I have departed from any rule laid down by our old standard writers of the Protestant faith. I have only interpreted Scripture in accordance with their rules."
Instead of arguments from the Scriptures, the opponents of the Advent faith chose to employ ridicule and scoffing. The careless and ungodly, emboldened by the position of religious teachers, resorted to opprobrious epithets, to base and blasphemous witticisms, in their efforts to heap contumely upon Wm. Miller and his work. The gray-headed man who had left a comfortable home to travel at his own expense from city to city, from town to village, toiling unceasingly to bear to the world the solemn warning of the Judgment near, was sneeringly denounced as a fanatic, a liar, a speculating knave.
Time, means, and talents were employed in misrepresenting and maligning Adventists, in exciting prejudice against them, and holding them up to public contempt. Ministers occupied themselves in gathering up damaging reports, absurd and malicious fabrications, and dealing them out from the pulpit. Earnest were the efforts put forth to draw away the minds of the people from the subject of the second advent. But in seeking to crush out Adventism, the popular ministry undermined faith in the word of God. It was made to appear a sin, something of which men should be ashamed, to study the prophecies which relate to the coming of Christ and the end of the world. This teaching made men infidels, and many took license to walk after their own ungodly lusts. Then the authors of the evil charged it all upon Adventists.
The Wesleys encountered similar accusations from the ease-loving, godless ministers who were constantly intercepting their labors, and seeking to destroy their influence. They were pronounced uncharitable, and accused of pride and vanity, because they did not pay homage to the popular teachers of their time. They were accused of skepticism, of disorderly practices, and of contempt of authority. John Wesley fearlessly threw back these charges upon those who framed them, showing that they themselves were responsible for the very evils of which they accused the Methodists. In a similar manner may the charges against Adventism be refuted.
The great controversy between truth and error has been carried forward from century to century since the fall of man. God and angels, and those united with them, have been inviting, urging men to repentance and holiness and Heaven; while Satan and his angels, and men inspired by them, have been opposing every effort to benefit and save the fallen race. Wm. Miller was disturbing Satan's kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.
Comparing his own expectations as to the effect of his preaching with the manner in which it had been received by the religious world, Wm. Miller said: "It is true, but not wonderful, when we become acquainted with the state and corruption of the present age, . . . that I have met with great opposition from the pulpit and professed religious press; and I have been instrumental, through the preaching of the Advent doctrine, of making it quite manifest that not a few of our theological teachers are infidels in disguise. I cannot for a moment believe that denying the resurrection of the body, or the return of Christ to this earth, or a judgment day yet future, is any the less infidelity now than it was in the days of infidel France; and yet who does not know that these things are as common as pulpits and presses are? And which of these questions are not publicly denied in our pulpits, and by the writers and editors of the public papers?
"Surely, we have fallen on strange times. I expected of course the doctrine of Christ's speedy coming would be opposed by infidels, blasphemers, drunkards, gamblers, and the like; but I did not expect that ministers of the gospel and professors of religion would unite with characters of the above description, at stores and public places, in ridiculing the solemn doctrine of the second advent. Many who were not professors of religion have affirmed to me these facts, and say they have seen them and have felt their blood chilled at the sight.
"These are some of the effects which are produced by preaching this solemn and soul-stirring doctrine among our Pharisees of the present day. Is it possible that such ministers and members are obeying God, and watching and praying for his glorious appearing, while they join these scoffers in their unholy and ungodly remarks? If Christ does come, where must they appear? and what a dreadful account they will meet in that tremendous hour!"
It is the lot of God's servants to suffer opposition and reproach from their contemporaries. Now, as in the time of our Saviour, men build the sepulchers and sound the praises of the dead prophets, while they persecute the living messengers of the Most High. Wm. Miller was despised and hated by the ungodly and unbelieving; but his influence and his labors were a blessing to the world. Under his preaching, thousands of sinners were converted, backsliders were reclaimed, and multitudes were led to study the Scriptures and to find in them a beauty and glory before unknown.
CHAPTER SUPPLEMENT - SUPPLYING OUR NEEDS
"My God shall supply all your need, according to His riches in glory, by Christ Jesus". Phllippians 4:19.
"Trust in the Lord and do good; so shalt thou dwell in the land, and verily thou shalt be fed". Psalm 37:3.
"Behold the fowls of the air,... yet your heavely Father feedeth them. Are ye not much better than they?" Matthew 6:26.
"Ye shall walk in all the ways which the Lord your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess". Deuteronomy 5:33.
"He shall not be afraId of evil tidings: his heart is fixed, trusting in the Lord". Psalm 112:7.
"The beloved of the Lord shall dwell in safety by Him, and the Lord shall cover him all the day long". Deuteronomy 33:12.
"He giveth His beloved sleep". Psalm 127:2.
"The Lord is my Shepherd, I shall not want". Psalm 23:1.
"God is able to make all grace abound toward you, that ye, always having all sufficiency in all things, may abound to every good work". 2.Corinthians 9:8.
"The Lord God is a sun and shield; the Lord will give grace and glory. No good thing will He withhold from them that walk uprightly". Psalm 84:11.
[ previous chapter ] [ back to Index ] [ next chapter ]