Earlier text: General ArticlesModern Spiritualism.
By Editor
DR. HARE and Judge Edmonds said the vicious spirits had no means of gratifying their passions; but these statements have large limitations, for the Judge gives numerous instances wherein the desires of mischief, revenge, etc., were gratified even in the spheres. And all spiritual authorities agree that spirit intercourse is a recent discovery, and is progressive in its manifestations. On this point, the following is copied from Mr. Matteson's work:— "After the writing of the spirit Hebrew in Mr. Fowler's room, B. Franklin is made to say—'My dear friends, I am happy to announce to you that the project which has engaged our attention for some years has been in part accomplished.'—Telegraph, No. 22. In Mr. Boynton's 'Unfoldings,' John Wesley is made to say, 'Never was more joy in the spirit world when it was made known that a mode of communication was opened to mankind. Such a gathering to hear the joyful news—such rejoicing never was known in the spheres.' Page 10. So in one of Judge Edmond's 'visions,' 'Shekinah,' Vol. i, p. 268, the Judge describes the inhabitants of the spheres, as 'rejoicing that a communication had at length been opened between the inhabitants of earth and the spirit land. . . . They set up one glad shout which rang through all space, and pointed to Dr. Franklin as him to whose practical and enlarged philosophy they were indebted for perfecting the discovery.'"—Spirit Rapping Unvailed, pages 143-4. Hudson Tuttle, a very popular spiritualistic writer says:— "A few years since, the discovery of the method by which these pages are written, have elapsed. During the first years of its growth but few demonstrations were made, and those of a disconnected character."—Life in the Spheres, page 62. Again, after describing a circle, and a spirit acting on a medium, etc., he says:— "The members of that circle went to their homes wiser and better than they came. Their spirit friends departed wiser, too, rejoicing that the long-sought method of communication had been discovered, and that the earth received by its means a new impetus by the influx of higher life."—Id., page 66. This is sufficient to show the fact as claimed by Spiritualists; our main object is to show what use is made of this discovery. Remember, the spirits are represented as being as low and as vile as any on earth, and that they act on the medium with a power irresistible. The result can be calculated by any one capable of reckoning in simple addition. Let us hear their own testimony. Dr. Randolph says:— "I saw that one great cause of the moral looseness of thousands of sensitive-nerved people on earth resulted from the infernal possessions and obsessions of their persons by delegations from those realms of darkness and to all but themselves—unmitigated horror. A sensitive man or woman—no matter how virtuously inclined—may, unless by constant prayer and watchfulness they prevent it, and keep the will active and the sphere entire, be led into the most abominable practices and habits."—Dealings with the Dead, page 150. There are several reasons why mediums are very subject to these "abominable practices." They are instructed not to "keep the will active," but to be perfectly passive to the influence of the spirits in order to be well-developed mediums. And they do not watch and pray; on the contrary, the spirits teach that "whatever is, is right;" that "God does not condemn;" that there is no judgment but "the judgment of self;" and that men and women are not responsible for their actions. And of those who profess to pray, some of them pray to the devil; others to no particular object. The "controlling spirit," through Mrs. Conant of Boston, said:— "It is good to pray. It matters not whether you address a principle or a personality; indeed, it is not necessary that you address any one." "But let no person mistake me and suppose I claim that each medium is a Spiritualist. By no means; many of our best test mediums know little or nothing of Spiritualism, and some are members of churches, and read or say prayers in their places."—Gist of Spiritualism, page 71. As much as to say, and rightly too, that they who are yet in churches and say prayers, cannot be full-grown Spiritualists. Again, recounting his trials and sufferings, he says:— "Reader, do you think he had reason to thank God for life, and ask his blessing on every meal, and to believe him a God of love, with especial care of his children? Or, was he one of the adversary's children? If so, he should pray to the devil, for he certainly ought to serve and obey his parent, if any being, until his powers are equal to the parent; then he should be free. But not free to serve his devil-father's worst enemy."—Life-Line of the Lone One, page 83. Surely there is not much to either guard or restrain from evil, in such teachings. In Dr. Randolph's work the danger and deception of mediumship are stated in the following terms:— "Those ill-meaning ones who live just beyond the threshold, often obtain their ends by subtly infusing a semi-sense of volitional power into the minds of their intended victims; so that at last they come to believe themselves to be self-acting, when in fact they are the merest shuttlecocks, banded about between the battledoors of knavish devils on one side, and devilish knaves on the other; and, between the two, the poor wretches are nearly heart-reft and destroyed."—Dealings with the Dead, pages 108-9. If the mediums do not feel flattered by the description of their position, they must bear in mind that we are only giving the testimony of the very highest Spiritualistic authorities. A note by the publisher of the above work, on the same point, page 108, says:— "Good spirits do not break the sphere. They approach the crown of the head and infuse thoughts, else blend themselves with the subject, but never by destroying either consciousness or will. Evil spirits attack the lower brain, the amative organs, the lower passions, and force the spheres of their victims." So, then, Prof. Brittan's plea for Davis and the mediums is only a plea for malignant obsessions! Look at the following from a work by Hudson Tuttle, a very popular author:— "Reader, have you ever entered the respectable saloon? Have you ever watched the stupid stare of the inebriate when the eye grew less and less lustrous, slowly closing, the muscles relaxing, and the victim of appetite sinking over on the floor in beastly drunkenness? Oh, how dense the fumes of mingled tobacco and alcohol! Oh, what misery confined in those walls! If you have witnessed such scenes, then we need describe no further. If you have not, then you had not better hear the tale of woe. Imagine yourselves a bar room with all its sots, and their number multiplied indefinitely, while conscience-seared and bloated fiends stand behind the bar, from whence they deal out death and damnation; and the picture is complete! He has just arrived from earth. He is yet uninitiated in the mysteries and miseries of those which, like hungry lions, await him. He died while intoxicated—was frozen while lying in the gutter, and consequently is attracted toward this society. He possessed a good intellect, but it was shattered beyond repair by his debauches." "Ye ar' a fresh one, ain't ye?" coarsely queried a sot, just then particularly communicative. "Why, yes, I have just died, as they call it, and 'tain't so bad a change after all; only I suppose there'll be dry times here for want of something stimulant." "Not so dry; lots of that all the time, and jolly times too." "Drink! can you drink, then?" "Yes, we just can, and feel as nice as you please. But all can't, not unless they find one on earth just like 'em. You go to the earth, and mix with your chums, and when you find one whose thoughts you can read, he's your man. Form a connection with him, and when he gets to feeling good, you'll feel so too.—There, do you understand me? I always tell all fresh ones the glorious news, for how they would suffer if I was n't for this blessed thing." "I'll try it, no mistake." "Here's a covey," spoke an ulcerous-looking being; "he's of our stripe. Tim, did you hear what an infernal scrape I got into last night? No, you did n't. Well, I went to our friend Fred's; he did n't want to drink when I found him, his dimes looked so extremely large. Well I destroyed that feeling, and made him think he was dry. He drank, and drank, more than I wanted him to, until I was so drunk that I could not break my connection with him, or control his mind. He undertook to go home; fell into the snow, and came near freezing to death. I suffered awfully, ten times as much as when I died." Reader, we draw the curtain over scenes like these, such as are daily occurring in this society."—Life in the Spheres, pages 35-37. Thus daily are poor deluded mediums made to believe they want to drink, etc., and their aversion (if they have any) to crime and lewdness is destroyed by fiends whose presence and influence are courted by thousands. This is Spiritualism! But we have further testimony. Dr. Randolph says again:— "The bodies and souls of mediums may be and are attacked, the remnant of will destroyed, or lulled, the moral sense stupefied, and the entire being subjugated by spectral harpies and human ghouls, who wander on either bank of existence."—Dealings with the Dead, pages 107-8. Dr. Gridley received from his special spirit friend, Bryant, the following revelation. Joshua is represented as the spirit of a strong, but brutish man whom he had known in life:— "On one occasion, while Joshua was possessing the medium, it appeared evident that the love of rum in the former was by no means impaired by his transfer to the world of spirits. To test this I asked him if he would have a glass of brandy. The inviting, even bewitching, manner with which he reached forth and waved his hand invitingly toward me, with the sweet-loving motion of his lips, surprised me beyond measure; and I replied, perhaps rudely, that if he came here for brandy, he would get nothing but water. His countenance instantly exhibited the most fierce and terrible anger. He grated his teeth furiously, doubled his fist, and made a most desperate blow at the pit of my stomach, and exclaimed, 'Damn you!' I now inquired, 'Friend Bryant, is it possible that a man who loves rum in this world carries that love with him into the next?' 'Yes, it is certainly true.' 'But there can be nothing there by which to gratify it,' I said, inquiringly. 'No, not in ours; but you must not forget that our world, especially with low, wicked spirits, is not far from yours.' 'But you do not mean to say that such an appetite in a disembodied spirit, can be gratified?' 'Spirits who have left the rudimental body can gratify a drunken appetite ten times as easy as those in that body.' 'But how can that be?' I asked in wonder. 'Joshua can enter the body of any drunken brute in human form, and partake of the exhilarating influence of his cups with the greatest ease imaginable.' He stated too that spirits were guilty of licentious acts, and that quarreling and licentiousness were as inseparable in their world as in ours." Astounding Facts, pages 26, 27. We have given testimonies to prove the licentious tendencies of Spiritualism and the licentious practices of Spiritualists; and is there not herein a sufficient reason given, as well as a sufficient justification of the charge? One says that "the moral looseness of thousands" is owing to spirit control. Most of the evidences speak of tobacco-chewing and dram-drinking, but will apply just as well to adultery. Read the following from Dr. Randolph:— "Generals who attack a fort do so at the most pregnable points. So with a certain class of spirits. They enjoy forbidden things through mortal proxies, as by sympathy. A, a spirit, was on earth a drunkard; if he can get control of B, a medium, and can induce B to imbibe, he can partake sympathetically of the exhilaration. As it is with stimulants, so it is with amativeness, only that ten persons can be made to err in the last direction where not over two could be in the former."—The Unvailing, page 47. While we do not admit that the spirits are the spirits of dead people, as claimed by these writers, we do admit that the mediums are made to believe they want such spirits, and are controlled by them for evil and licentious purposes. And it is astonishing that, with such facts before their eyes, any should wish to be developed as mediums. We knew a man of intelligence and of standing in community, who was well-disposed toward Spiritualism. He took considerable pains to attend their meetings; but after examining the subject of mediumship he declared he would rather see every member of his family laid in the grave than have one of them developed as a medium. And who would not? We have known the most abominable and shameful crimes to be excused by the perpetrators, by saying that spirits of such propensities took possession of them! And is anything else to be expected? The whole system is the greatest abomination that ever was promulgated. The tragedy enacted in Battle Creek, Mich., where a mother, under the direction of the spirits, poisoned her children, is worthy of note, together with the false reasoning of Spiritualists concerning it. The Religio-Philosophical Journal of Chicago, commenting on it, says it is no more to be laid to the charge of Spiritualism than a similar crime committed by a professed Christian is to be laid to the charge of Christianity. The editor of this paper has the reputation of being a man of ability, and if he is indeed such he knows there is no parallel. Suppose two communities; the first pledged to maintain the marriage tie sacredly, the other pledged to destroy it and disregard its obligations. Now if a member of each community should be found guilty of adultery, would the two systems be equally chargeable with the crime? Surely not. The first would be violating the principles of his community, while the second would only be carrying out the avowed intention of all his comrades. The first community would stand free from the crime of one of their members, committed against their rules, while the second would all be chargeable, as accessories, with a crime which they sanctioned and had banded together to commit. Crime is the natural outgrowth of that system of lawlessness called Spiritualism! And every Spiritualist in the land justly stands charged with the crimes which are the legitimate fruits of their teachings. Apply the teachings of Christianity and of Spiritualism to the case of this murder in Battle Creek. Believers in the Bible teach that "no murderer hath eternal life abiding in him" or her; that God condemns the evil-doer; that he abhors iniquity; that he will bring every work into Judgment; that he will punish the guilty; and they show their regard for righteousness by withholding their fellowship from the vile, and recommending only the pure. But Spiritualists teach that "God does not condemn" even the murderer; that he does not abhor evil, but regards it as undeveloped good; that no one has a right to judge of her conduct; that she has only to satisfy her own mind—"answer to herself." To impute blame to her is, according to Davis, "a sort of Atheism." And to carry out these principles, the National Convention of Spiritualists say they will not hear charges against their members; with them good moral character is no recommendation, and licentiousness and all crime are no faults! "O my soul, come not thou into their secret; unto their assembly, mine honor, be not thou united."—Bible. THERE are three lessons I would write—
Three words as with a burning pen,
In tracings of eternal light
Upon the hearts of men. Have Hope. Though clouds environ now,
And gladness hides her face in scorn,
Put thou the shadow from thy brow—
No night but has its morn. Have Faith. Whereby a bark is driven—
The calm's disport, the tempest's mirth—
Know this : God rules the hosts of Heaven,
The inhabitants of earth. Have Love. Not love alone for one,
But man, as man, thy brothers call,
And scatter, like the circling sun,
Thy charities on all. Thus grave these lessons on thy soul—
Hope, Faith, and Love, and thou shalt find
Strength when life's surges roughest roll.
Light when thou else were blind. He Didn't Want to Hear It.
HE didn't want to hear a sermon on covetousness as it looked as though the preacher was begging money. And he should not preach on style and fashion, as the refined neighbors were very fashionable, and would stay away from church. He didn't want to hear the preacher reprove people for bad conduct in church, especially the brethren's children, as it offended them and looked too rough. He didn't want the preacher to say much about dancing and Sabbath breaking, as the young people would not come to church to hear the preaching. He didn't want anything said about Sabbath-schools or missions, and no one should ask him for the poor, as he paid for what he wanted, and worked for his money and others could do the same. He didn't like to hear the preacher exhort too warmly, as it might bring some into the church before they were ready, and they might fall back into the world. More than three or four sermons he did not want to hear in one place, as it would keep people away from their work, and might bring a “lot” into the church before they had counted the cost. He did not want a preacher to visit him that was not exactly in the “order”—hair, coat, vest, pants, and all—because it had too much worldly influence, and he did not want any one to look only as he did, as he dressed just right. He would not go to a church where carpets were in the aisles; yet his own parlor was spread with Brussels, and lace adorned the windows. He was one of the strictest of the strict, but where were his children? Out of Christ, and they never heard their father pray.—Gospel Preacher. THE true source of peace is in the surrender of the will. Give that up to God. Will whatever he wills, live a life of faith, humbly confess your faults, be detached from the world, and abandoned to God; love him more than self and his glory more than life. An Educated Ministry.
By J. W.
CHRIST, the teacher sent of God to give light to the world, was the greatest educator the world ever knew. The Son of God was the embodiment of knowledge and wisdom. He said to men in the common walks of life, “Follow me,” because those who were proud of their education and position rejected him, and would not be his disciples. He did not call these to be his first apostles because they “were unlearned and ignorant men;” but because they would leave all and follow him. They would humbly sit at his feet, be instructed by his words of wisdom, be impressed by his example, and thus receive from the world’s Redeemer the highest type of education. This qualified them to correctly represent their Master and preach his gospel. After the opening of the ministry of Christ in the heavenly sanctuary, a man of learning was needed whose sanctified powers were to be employed under the inspiration of the Holy Spirit in tracing from the type to the antitype, from the shadow to the substance, thus directing the Hebrew mind from the worship of the old, up to that of the New Jerusalem. That man was Saul of Tarsus, now the Paul of the New Testament. He was the man for the time in which he lived. At that crisis, when the old order of things was passing out, and the new dispensation was being established, a man of learning and power was needed. Martin Luther was the man for his time. He was daring and sometimes rash, yet was a great and good man. The little horn had prevailed, and millions of the saints of the Most High had been put to death. To fearlessly expose the vileness of the papal monks, and to meet their learning and their rage, and also to win the hearts of the common people with all the tenderness and affection of the gospel, called for just such a man as Luther. He could battle with the lion, or feed and tenderly nurse the lambs of Christ’s fold. And in order that the church might be brought up still higher from the empty forms of the papacy, and salvation by works alone, God raised up Whitfield, the Wesleys, and others, who stood high among the learned men of their day. For every crisis, God has given to the church men equal to their task. The world’s greatest crisis is upon us. The grand scheme of redemption is soon to close. And in its closing hours a message of warning is to go forth. A theological conflict is impending. The last message, with its burden of unpopular truth, is to have hurled against it the learning and power of the popular clergy. Men of God, qualified for the work of standing in defense of the great truths of the gospel of the coming kingdom, are wanted. Time is short, and preparations for the great work to be accomplished in a brief space of time should be made as speedily as possible. Some of those yet in their teens who have the ministry in view should take a full course of study at the Battle Creek College, while others more advanced in years, and who feel pressed to enter the field, should take time, and should be helped, if necessary, to take a term or two. The field is the world, and in the vast harvest there is work for harvesters of different qualifications. Rural districts must be entered, as well as our large cities. Christ’s ambassadors need not be all Pauls, Luthers, Whitfields, and Wesleys. “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty.” 1 Cor. 1:26, 27. There is room for all to labor who have a heart to work, and each should seek that locality to which his ability and qualifications are best adapted. We have but few men who are now qualified to enter large cities and hold a congregation of those who have listened to able speakers. Young men and small men have made grave mistakes in spending time and means laboring in places too large for them, where they have accomplished next to nothing. The same amount of labor and means, in connection with our publications, might have raised up a good church in some rural district. The Lord had places and work for the fishermen of Galilee as well as for Paul, the scholar for his time.325J. W. Our Light and Our Responsibility.
By John Nevins Andrews
THE Bible is full of references to the second advent of the Saviour, and the events of the great day of God. It represents that day as the great day of his wrath; as the time when destruction from the Almighty shall come upon the wicked, and when the land shall be made desolate, and the sinners thereof destroyed out of it. The language of the inspired writers expresses in the most vivid manner the awful and terrific scenes of that day in which God arises from his place to punish the inhabitants of the earth. Shall mankind have no warning when this destruction is about to burst upon them? Shall there be no token of coming wrath to arrest the guilty in their downward career? Shall irretrievable ruin swallow up a sinful world, and God give them no intimation of its approach? Such was not the case with the antediluvian world; nor has it ever been the manner of the just Judge of all the earth to visit mankind in judgment without giving them warning of the coming vengeance. The attentive reader of the prophets will find ample testimony in proof of this statement. The judgment of God upon Jerusalem, Samaria, Tyre, Nineveh, and Babylon, are striking illustrations of this fact. Shall we conclude that the last and most dreadful judgment of God shall come upon our earth without previous warning to its inhabitants? The people of God at the commencement of the great day of wrath shall be translated into his everlasting kingdom. That is, they shall be clothed upon with immortality, and shall never taste of death. What shall prepare the saints of the last generation for such a distinguished honor? Shall they be found at their Lord's return in a state of confusion and anarchy? Will this be their condition when their returning Lord shall take them in a body unto himself? As the people of God, one by one, have fallen victims to the power of death, an individual work of preparation has been all that was requisite; but when the time comes that all the saints of God who are alive, shall in one body be taken into glory, surely something further than an individual work is necessary. By what means shall the saints of God be gathered in one people and be prepared for translation? What mighty truths has God in reserve for the last generation, with which to accomplish this325great work? In answer to these questions, we cite the fourteenth chapter of Revelation. The design of the three great proclamations of this chapter is, first, to give warning of coming judgment; second, to set the people of God upon their watch-tower; third, to gather in one body the scattered saints; and, fourth, to restore the commandments of God to his people, and to prepare them for deliverance in the time of trouble, and for translation into his kingdom. Such is the great work presented in Rev. 14. It gives the world warning, and leaves them without excuse; it lights up the pathway of the saints; and yet with its trial of patience, it shakes off the heartless, and gives the men of the world, notwithstanding its warning, a chance to lull themselves into security, when the wrath of God hangs over their heads. Shall not these great truths arrest attention? Shall it be with us as with the antediluvians, who, though warned of the coming destruction, nevertheless knew not until it came and took them all away? When the Son of man cometh, who of us shall be able to say, Lo, this is our God, we have waited for him, and he will save us? Women in the Bible.
By Editor
An article in an eastern paper says: “Women were not permitted to speak in the early Christian churches. The Bible takes no more account of women generally than the Koran or any other Oriental book.” Nothing could surprise us more than to read this statement in a paper which ought to know better. Women were not only degraded among Oriental nations, but they are always degraded where Christian civilization is unknown. It is in the diffusive benevolence of Christianity that “there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.” Gal. 3:28. And the New Testament is not contrary to the Old, in this respect. Sarah was honored in the promise and birth of a son, as well as Abraham. She was called by name as the mother of “the seed,” to the exclusion of all others. Her name was changed as well as that of her husband. Miriam was honored as well as her brothers, Aaron and Moses. Dr. Smith, in his Bible Dictionary says, “In Mic. 6:4 she is reckoned as amongst the three Deliverers. She is the first personage in that household to whom the prophetic gifts are directly ascribed; Miriam the Prophetess, is her acknowledged title.” Deborah was not only a prophetess, but she “judged Israel.” She was also a deliverer in the day of their trouble, as Barak refused to lead the armies of Israel against the Canaanites unless she went with him. And Jael, the wife of Heber, has honorable mention in the song of triumph which they sung. When Josiah repaired the temple, and learned by the book of the law which was found therein that there had been a great departing from the ways of God, and that wrath was like to come upon Israel, they took counsel of “Huldah the prophetess,” and the king and the priest and the king’s officers gave attention to the word of the Lord by her. In Joel’s prophecy of the present dispensation it was said, “I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy.” No promise was given there to the men which was not given also to the “handmaids.” On the day of Pentecost Peter quoted this prophecy without any suppression or diminution, and soon after we find a remarkable fulfillment in the household of Philip, the evangelist, who had four daughters “which did prophesy.” If four sons in any one family ever prophesied we certainly have no record of it. The number of women of whom honorable mention is made for their labors in the gospel is not small. Now, in view of these facts, how can any man in this age of Bibles say that the Bible does not notice women, or give them a place in the work of God? The Lord chooses his own workers, and he does not judge as man judges. Man looks at the appearance; God judges the heart, and he never makes mistakes. Happy for the people when they can heartily co-incide with His judgment, and be co-workers with him, instead of taking an independent course, and choosing their own way, which is sure to lead to darkness, confusion, and ruin. Principles and Faith of Daniel.
THE Sabbath-school lesson being the first chapter of Daniel, we were recently led to examine somewhat closely the action of Daniel, recorded in verses 8-16, and the faith displayed in his action. The position which Daniel occupied, at that time, was a peculiar one, in several respects; this must be duly considered in order to appreciate his faith. 1. He was a captive. Thus he was inferior to an ordinary subject. When Paul was abused by his persecutors, he caused his abusers to tremble by declaring himself a Roman citizen. Daniel enjoyed no such privilege. He was of that class usually held or sold as slaves, by all Oriental nations. Under the Persians the Jews became colonists, rather than slaves, but this was not the case in the early part of the Babylonian captivity. 2. He was brought under special obligation to the king by being raised from his servile position in order to become one of the king's wise men or counselors. It was for this purpose that he and his three brethren were placed under the special charge of an officer, who was to care for them, and supply all their wants. 3. The food brought to them was according to the King's own appointment; not that which might be prepared for general use by the officers. And this is yet more apparent from the consideration following. 4. It was a "portion of the king's meat." The word here rendered "meat" is a Persian word, and is nowhere used in the Bible except in the book of Daniel,—in verses 5, 8, 13, 15, 16, of chapter 1, and in chapter 11:26. The last named text reads:—"Yea, they that feed of the portion of his meat shall destroy him." Our common translation does not nearly give the full meaning of the original, which is, "lordly food," "delicate food, or dainties of the king's table." This idea is readily gathered from the construction of Dan. 11:26, and it is also the true idea of Dan. 1. 5. It therefore appears that, in refusing the portion of the meat,—that which was by appointment of the king himself—he was not only apparently disregarding the king's authority, but disregarding the king's regard for him, and scorning his kindness. Hence it would have been easy to construct a charge against him of both rebellion and ingratitude. 6. But Daniel was not influenced by any such motives. He was always faithful in the kingdom; see chap. 6:1-5; and when the danger of the king was revealed to him, he gave such advice as tended to "a lengthening of his tranquillity;" chap. 4:19-27. He was also kindly considerate of the welfare of the officer, and promised to comply with the king's appointment if there was prospect of endangering the head of the officer to the king; chap. 1:10. 7. Therefore it appears that Daniel acted solely out of regard to the authority and will of God. He "purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank." In all probability the king's dainty food contained that which God had forbidden to be eaten,—that which was unclean in its nature. And, though Daniel is supposed to have been of the royal family, he had respect to the counsel of the Lord which was given to the Levites, to abstain from the use of wine. Wisdom dictates abstinence from wine, and abstinence is favorable to wisdom. 8. Daniel also had confidence that the plain, simple, vegetable diet, which he chose, was favorable to health, and to the development of strength and wisdom. He was willing to be proved. His confidence was of that nature that he did not shrink from a test of his faith. In this, as well as in other respects, he stands as a pattern to the people of God in these last days. 9. Finally, when he was proved, and was found to be fairer in flesh on his simple diet, and ten times wiser than his associates or competitors, he took no honor or glory to himself. He interpreted the dream of the king when all the wise men of Babylon, failed, but said: "This secret is not revealed to me for any wisdom that I have more than any living." "But there is a God in Heaven that revealeth secrets." Daniel is one of that great "cloud of witnesses" who testify to us of the faithfulness of God, Heb. 11 and 12, and who is set before us as an example of faith and righteousness; Eze. 14. Paul says that "whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope." Rom. 15:4. And surely there is much to learn in the lesson here given to us by Daniel,—much comfort and hope to be derived from the example of his faithfulness, and from the Lord's dealing with him. “Having Eyes They See Not.”
An article, in a certain family journal, entitled, “A plea for the Sabbath,” contains the following words:— “There are certain primeval doctrines concerning the seventh day, that no treatises ever written can gainsay. First, there is the declaration of the Saviour, ‘The Sabbath was made for man, and not man for the Sabbath.’ The next is, that the day of rest is coeval with the creation; it is not as many would have us believe, a Hebraic institution, coeval with the promulgation of the ten commandments. Our record of it is coeval with the work of creation; it followed the creation of MAN; it was coeval with that other divine and wise, unerringly wise, institution, which men try equally hard to subvert as old-fashioned, the institution of the human family. But though men in their madness say of these two witnesses for God: ‘Let us break their bands asunder, let us cast away their cords from us,’ yet do they but ‘imagine a vain thing.’ Immutable are the decrees of the Almighty, and as at the beginning of the world so now doth ‘he set the solitary in families,’ and bless the seventh day and the man that keepeth it holy.” The writer in the same article confounds the seventh with the first day, and speaks of “Sunday desecration” with as much assurance as though Sunday had been blessed of God, and its observance enjoined in the commandment. It seems strange that any one having eyes to see the facts set forth above, should not also see the following truths:— 1. Not a single “primeval doctrine” can be adduced to sustain the claims of the first day of the week. 2. The “primeval doctrines” of the Bible explicitly “gainsay” every argument in favor of the first day. 3. The claims of the first day are not only independent of facts coeval with the work of creation, but they contradict or subvert these facts, making them of no effect. Thus:— (1). The fact that “God blessed the seventh day” is no reason that the first day is holy. (2). The fact that man was commanded to keep holy the seventh day is no reason for observing the first day. (3). The fact that a blessing was promised to them that keep the seventh day is no reason why any are blessed for keeping the first day. (4). The fact that the Lord calls the seventh day “My holy day,” is no evidence that the first day is “the Lord’s day.” It is plain enough to be seen by any one that they who endeavor to sustain Sunday by Bible doctrines, “imagine a vain thing.” Bibles are plentiful enough, but professed Christians talk, write, and act, as if they had none. “Eyes have they, but they see not.” “The spirit of deep sleep” is fast being poured out upon this people, and when such plain “primeval doctrines” are so abused and perverted, it is no wonder that the “sure word of prophecy” is to them “as the words of a book that is sealed.”