Earlier text: I Must Pray More"Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Dan. viii, 14. Imbosomed in the very midst of a prophecy of momentous and thrilling interest, a prophecy which spans the active centuries of the world's history, and takes hold upon the eternal destinies of the race, a prophecy which is minute in its delineations, and which the pen of inspiration has taken care in great part to distinctly explain—stands the quotation given at the head of these lines. These words purport to be a revelation. They are given to impart information to the inquiring mind on the subject to which they refer. They were spoken in answer to the question, put not by mortal man but by an angel himself, "How long shall be the vision concerning the daily sacrifice and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?" They are included in that Scripture which Paul told Timothy was all given for the instruction, correction, and profit of the man of God. But to be a revelation they must be understood. The commencement and end of the period of time here given must be clearly ascertained, or its inscription upon the sacred page is to no profit. It would be a waste of time and space for even inspiration to write out a prophetic period, both ends of which should be enshrouded in impenetrable fog. Zero might be written against even a divine dissertation on the subject of the sanctuary, unless we can know what is meant by that object. So would every mention of the cleansing of the sanctuary be darker than the ancient pagan oracles, could we not understand the time and nature of that work. From the character of God, the wants of mankind, and the object of his revelation to them, we therefore reason, that all these points are to be fully understood, that what is necessary on our part to insure success in gaining the knowledge we desire, is but to bring to the investigation a humble mind, a teachable spirit, and a sincere desire, not to have truth on our side, but to be ourselves on the side of truth; to follow where she may lead the way, not to endeavor to compel her to follow us, in the insane and tortuous wanderings of our own wills. The time was, when these words, "Unto two thousand and three hundred days, then shall the sanctuary be cleansed," were household words with every happy believer in the Lord's soon coming. They were emblazoned on the shields of every soldier in the Advent ranks. They were joyfully uttered from many lips as the watchword of their most ardent desires, and their brightest hopes. But the times in this respect are strangely altered. Over a great portion of the Advent body a mysterious silence now reigns concerning this positive and prominent promise. The lips which once were its joyful heralds seem now to be sealed to its utterance. It seems to be studiously ignored, avoided, and set aside. But ignored and set aside it cannot be. The glowing prophecy of which it forms so conspicuous a part, and which must enter into every Advent theory, forbids that it should be passed by unnoticed. There are some things in the regions of prophetic truth as well as in the political world, which are "irrepressible;" and this is one of them. Men may not think to avoid it by giving their attention to other themes and passing it by in silence. In every theory, deserving the name of theory, which professes to show the present age of the world, and the nearness of the great consummation, it imperatively demands a place, and an explanation. It is the embarrassing specter, which, with unvarying constancy, confronts every theory which would endeavor, with ill-concealed dread of its just claims, to turn aside from the strait path to avoid its presence. And it is well that it should be so; for it claims no more than it deserves, it presents no demand which the lover of truth ought not promptly and willingly to grant. What, therefore, has been the cause of this change? Why are not these words dwelt upon as formerly, with frequency and pleasure? Answer: the expectations based upon them have once been disappointed; and in the different methods adopted to account for that disappointment, lies the explanation of the different views and treatment of the sanctuary and the 2300 days. Previous to the autumn of 1844, the Advent people were a unit. Zealous in the great doctrine of the soon coming of their Redeemer, clothed with the blessing and power of God, devoted, harmonious, united, they presented a spectacle which made the saints rejoice and the world wonder. But since the tenth of the seventh month, Jewish time, of that year, dissension and division have been, to a mournful degree, inscribed upon their history, and the paths they have taken have been various and divergent. The cause of this division must be in some question involved, in some point at issue, in the events of that memorable day. The expectation then entertained was, that at that point of time the Lord would come. Arguments had been produced, invulnerable to all the attacks of our enemies, and entirely satisfactory to all lovers of the Advent doctrine at that time, that the 2300 days would end in 1844. From this as a starting point, the argument then ran thus: The prophecy asserts that then the sanctuary shall be cleansed. The sanctuary is the earth or some part of the earth. Its cleansing is to be by fire; but the renovation of the earth by fire is to take place only at the second coming of the Lord; therefore the Lord will come at the termination of the 2300 days. But the time passed by and the Lord did not come—their hopes were not realized. The grievous disappointment many an honest heart full keenly felt; and that a mistake had somewhere been made, none were disposed to deny. What was that mistake? or, in other words, what was the cause of our disappointment? It is here that a difference of opinion begins. But before discussing this difference, let it be remembered that God cannot be the author of the confusion that has existed since that time in the Advent body. All the various theories that have since sprung up, cannot every one be true; and yet every Adventist will admit that the truth of God at the present day, must be found in connection with the Advent doctrine. Every Adventist will admit that if God designs, previous to the coming of the Lord, to warn the world of that event, the great Advent movement of 1840-1844, in so far as it tended to arouse a slumbering world to the fact that we are living in the time of the end, and to warn them of the nearness of the close of probation, and the great consummation of all things, was in the order and purpose of God. He must, therefore, still have a people on the earth, as the result of that movement; he must still have a truth bearing some relation to that great work; and there must be some correct explanation of the great disappointment in our past history. To the question, Why were those who looked for the Lord in 1844 so grievously disappointed? but two essential answers can be given: The first is, that we were correct in our views of the sanctuary, but wrong in the application of the time. The other is that we were wrong in our views of the sanctuary, but correct in our application of the time. The first is, in other words, that it is still true that the earth, or some portion of the earth, is the sanctuary, but that the 2300 days did not then expire, to demand its cleansing. The other is that the 2300 days did then expire, but that neither the earth nor any part of the earth, was the sanctuary which was then to be cleansed. These answers, it will be seen, are at perfect antipodes to each other; but they have both been offered as an explanation of the disappointment under consideration, and in our search for the true solution of that question, must, therefore, both be examined. To the consideration of the first, then, let us now address our attention. Is it true that we were wrong in the application of the time, and that the 2300 days did not end in 1844? Those who hold that they did not, arrive at this conclusion by two different methods: The one class claim that the seventy weeks of Dan. ix, are no part of the 2300 days of Dan. viii, and that consequently the date of the former does not determine the date of the latter. They acknowledge that the date assigned by all Adventists previous to 1844, for the commencement of the seventy weeks, namely, b. c. 457, cannot be disproved; but as they are no part of the 2300 days, they furnish no clue to the commencement of that period. Where the 2300 days did commence, or what event marked their beginning they cannot tell. This much only, on this point, they profess to know; that they did not end in 1844, because the earth is the sanctuary, and the earth was not then burned. The other class acknowledge the infallibility of the arguments by which the seventy weeks are shown to be a part of the 2300 days, as held by all Adventists up to 1844, but deny that the date of their commencement was rightly placed in b. c. 457. Commencing at that point they would end in 1844; but this class, like the one first mentioned, contend that they could not then have ended, and for the very same reason, namely, because the earth is the sanctuary, and the earth was not then burned. From this general survey of the subject one would be led to conclude that there was something all-potent in the theory that the earth is the sanctuary. From what it has done, we should suppose it had been able to intrench itself behind infallible evidence. It has led the great majority of those who were in the past Advent movement, while divided on many other points, to agree in this, that the 2300 days did not end in 1844. It has led them to make a full surrender of positions which were once acknowledged to be the ground and pillar of the Advent faith; positions which able men were led to take when their hearts were glowing with a newly-found and life-giving truth, and their intellects quickened by the outpouring of the Spirit and power of God; positions which passed unscathed through the most fiery ordeal of scrutiny and opposition to which, perhaps, it has ever been the lot of any truth to be subjected; positions which stood the test when the world was aroused to the subject of the Advent as never before nor since, when the opposition was called forth in all its strength, and worldly wisdom played its heaviest batteries against the unpopular but heaven-supported movement. The reasons which would lead men to abandon positions like these, should be infinitely weighty; but these have all been surrendered to the solitary view, which has thus been set up paramount to them all, that the earth is the sanctuary. Where is the mighty array of evidence by which this is sustained? For this it will be our province to inquire somewhat as we proceed. But to return: Did the 2300 days end in 1844? This question involves the two others already noticed, viz., are the seventy weeks of Dan. ix a part of the 2300 days of Dan. viii? and are they rightly dated from b. c. 457? 1. Are the seventy weeks a part of the 2300 days? To determine this, the 8th and 9th chapters of Daniel must be considered in connection. In the 8th chapter Daniel tells us that he had a view of a ram, he-goat, and little horn. He saw the ram pushing his conquests in every direction, except toward the east. He was met by the he-goat from the west, who slew him, broke his horns, and trampled him in the dust. The notable horn of the goat was then broken, and immediately four rose up in its stead toward the four winds of heaven. From one of these there then came forth a horn, at first little, but afterward waxing exceeding great toward the east, the south, and the pleasant land. This horn waxed great, even to the host of heaven, practiced and prospered, and cast down the truth to the ground. A question of vital interest to the prophet, is now raised, respecting the duration of these oppressive and persecuting powers. The inquiry made is, How long shall be the vision concerning the daily sacrifice and the transgression of desolation to give both the sanctuary and the host to be trodden under foot? And the answer that comes back in response to this question is, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.53To the wonderful vision of the restless, conflicting, and persecuting powers already brought before the mind of the prophet, another wonder is thus added, namely, that of the long period of 2300 days. Naturally enough, Daniel seeks for the meaning of all these things, and God, ever ready to grant all the lawful desires of his children, immediately ordains that his request shall be granted. A voice is heard, saying, "Make this man to understand the vision." A divine command is thus given that Daniel shall receive a full explanation of all these matters. We may be assured that that command will be obeyed to the letter. The one to whom is intrusted this charge is no less a personage than the angel Gabriel, and we shall expect that he will fulfill his mission, and that Daniel will give us a record of his instructions. Gabriel immediately proceeds to give in plain and unmistakable language, an explanation of the symbols of the ram, he-goat, and little horn, explaining the two former to be the kingdoms of Persia and Grecia, and the little horn an exceeding great kingdom which should arise after them; which it is not necessary for us to stop here to argue, signifies the great power of Rome. Up to this point, it will be noticed, the angel has said nothing in explanation of the time or the period of 2300 days; but the view that has already been presented to Daniel of the rise and fall of three successive kingdoms of the earth, and the fact that during all this time the truth should be cast to the ground, and the people of God be held under the iron heel of persecution and oppression, is too much for the tender feelings and sensitive heart of the prophet, and he faints in view of it. Being sick certain days, Gabriel's mission of explaining the vision is necessarily suspended. When Daniel had sufficiently recovered to attend to his ordinary court duties, he expresses his sense of amazement and astonishment that still rested on his mind in view of the vision, but declares that Gabriel had not fulfilled his mission; for he did not yet understand it. Thus matters stand at the close of chapter viii. Now if Gabriel does not somewhere resume his charge, and complete the explanation of this vision, a portion of it remains forever unexplained, and he becomes a disobedient, or, which is the same thing, a fallen angel. But this cannot be; for we find him more than four hundred years after this, still in divine employ, and sent on sacred missions to Zecharias and to Mary. Luke i. Gabriel has therefore somewhere given Daniel further instruction on that part of his vision which remained unexplained, namely, the 2300 days. We are now prepared to look at the events of chapter ix. Lessons for Bible Students.
(HISTORY OF THE SABBATH, PP. 314-342.) From what did the great reformation of the sixteenth century arise? How had the Sabbath been treated in that church? What had the papacy ordained in its stead? Such being the state of things when the reformers began their labors, what could we expect of them in regard to the Sabbath? p. 315, bottom. Is it strange that they should retain some of their festivals? What does the Swiss church declare concerning the Lord's day? With what does the Augsburg Confession class the Lord's day? What was Zwingle's opinion? How was it mentioned in Cranmer's Catechism? What did Tyndale say of it? How did Calvin regard it? What day did he and his friends think of adopting as the Christian Sabbath? What reason did they offer for this proposition? What has the Presbyterian church, which originated with Calvin, since discovered? What prominent reformer was a Sabbatarian? Who testifies to his Sabbatarian character? When the reformers had lifted the vail that covered the nations of Europe, in what places were Sabbath-keepers brought to light? Was it the reformation that gave existence to these Sabbatarians? Of what do these churches appear to be remnants? Were there many persons of distinction in Transylvania who kept the Sabbath? p. 321, top. What statement does Mr. Maxson make in regard to the Sabbath-keepers of Germany? What may be said of the origin of Sabbatarians in England? What observances show that they derived their origin from the persecuted heretics of the dark ages? Had they long been numerous in England? What did the light of the reformation necessarily do? What controversy arose in England in the latter part of the sixteenth century? What was the position of the Episcopalians? What was that of the Presbyterians? To what strait were the Presbyterians driven? What position did they then take? Who was the discoverer of the new doctrine relative to the Lord's day? What does Dr. Heylyn say concerning the spread of this sentiment? p. 326, bottom. What is done by the seventh-part-of-time theory? What was the prospect of the venerable day of the sun, at the time when this theory was formed? With the aid of this theory, what was the Sunday of "Pope and Pagan," able to do? What does Cotton Mather say of those churches which sprung from the church of Rome? What sacred treasure have they all drawn from the venerable mother of harlots? Here at the close of the history of the Sunday festival, into what do we find it fully transformed? In what year did John Thraske begin to write in favor of the seventh-day Sabbath? What was done to him for this? On this occasion what famous first-day argument was first brought forward? In what year did Theophilus Braborne publish a book in favor of the seventh-day Sabbath? What other advocates of the Sabbath are enumerated on p. 331? In behalf of what day did Thomas Bampfield, brother of Frances, write? p. 333, top. In 1661 what scene occurred in London? What may be said of the Stennett family? p. 334, bottom. What has caused a decline of the Sabbatarian churches of England? Where was the first Sabbatarian church in America established? Among Seventh-day Baptists, who have since arisen, what name is worthy of honorable mention? When and by whom was the attention of Adventists first called to the Sabbath question? By whom was he led for a time to observe the Sabbath? By what means are the Seventh-day Adventists now issuing periodicals and numerous publications devoted to this and kindred subjects? What is the faith of the Seventh-day Adventists on this point? What do we learn from the prophetic scriptures respecting the future condition of our earth? Over this glorious inheritance who shall bear rule? When the glory of the Lord shall thus fill the earth, what is said of the Sabbath? What is the reason for coming up to the New Jerusalem from month to month? What does the gathering of the nations of the saved on each successive Sabbath attest? An Important Sign of the Times.
By B. F. Snook
SPIRITUALISM GOING TO THE GREAT MEN.
"And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep and that mutter; should not a people seek unto their God, for the living to the dead?" Isa. viii, 19. That we are living in the times spoken of by the prophet, we cannot doubt. The speech has been made that says, "Let us seek unto them that have familiar spirits," &c. The rapping spirits are now all over the land, doing their signs and wonders. John says, "For they are the spirits of devils working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty." Rev. xvi, 14. These foul spirits are on the forward march, and are sweeping almost everything before them. These emissaries of Satan have been more highly honored than Christ ever was while he was here upon this earth. He never was admitted within any national palace. These spirits have honorable entertainment in the great capital of France, and are consulted and confided in by Louis Napoleon and his court. They have also the friendship of the Queen of England. They have likewise been invited into the White House of our own so-called Christian nation. Accepting the invitation, they were honored with one of the finest rooms, and were consulted by the President, who is almost a convert. The following from the Boston Gazette is a reliable and interesting account of the proceedings of one meeting: Washington, Apr. 23, 1863. A few evenings since, Abraham Lincoln, the President of the United States, was induced to give a spiritual soiree in the crimson room at the White House, to test the wonderful alleged supernatural powers of Mr. Charles E. Shockle. The party consisted of the President, Mrs. Lincoln, Mr. Wells, Mr. Stanton, Mr. L. of New York, and Mr. F. of Philadelphia. We took our seats in the circle about 8 o'clock; but the President was called away shortly after the manifestations commenced, and the spirits which had apparently assembled to convince him of their power, gave visible tokens of their displeasure at his absence, by pinching Mr. Stanton's ear, and twitching Mr. Wells' beard. He soon returned, but it was some time before harmony was restored, for the mishaps to the Secretaries caused such bursts of laughter the influence was very unpropitious. For some half an hour the demonstrations were of a physical character—the tables were moved, and the picture of Henry Clay which hangs on the wall was swayed more than a foot, and two candelabras, presented by the Dey of Algiers to President Adams, were twice raised nearly to the ceiling. Loud rappings were heard distinctly beneath the President's feet, about nine o'clock, and Mr. Shockle stated that an Indian desired to communicate. "Well, sir," said the President, "I should be happy to hear what his Indian majesty has to say. We have recently had a visitation from our red brethren, and it was the only delegation, black, white, or blue, which did not volunteer some advice about the conduct of the war." The medium then called for pencil and paper, and they were laid upon the table in sight of all. A handkerchief was then taken from Mr. Stanton, and the materials were carefully concealed from sight. Soon knocks were heard and the paper was uncovered. To the surprise of all present it read as follows: "Haste makes waste, but delays cause vexations. Give vitality by energy. Use every means to subdue. Proclamations are useless. Make a bold front and fight the enemy. Leave traitors at home to the care of Union men. Less note of preparation, less parade and policy talk, and more action. HENRY KNOX." "That is not Indian talk, Mr. Shockle," said the President. "Who is Henry Knox?" The medium spoke in a strange voice. "The first Secretary of war." "Oh yes, Gen. Knox," said the President, who, turning to the Secretary, said, "Stanton, that message is for you—it is from your predecessor." "I should like to ask Gen. Knox," said the President, "if it is within the scope of his ability to tell us when this rebellion will be put down." "Washington, Lafayette, Franklin, Wilberforce, Napoleon, and myself, have held frequent consultations on this point. Napoleon says concentrate your forces upon one point. Lafayette thinks that the rebellion will die of exhaustion. Franklin sees the end approaching, as the South must give up for want of mechanical ability to compete against Northern mechanics. Wilberforce sees hope only in a negro army.
KNOX." "Well," exclaimed the President, "opinions differ among the saints as well as among sinners. They don't seem to understand running the machine among54the celestials much better than we do. Their talk and advice sound very much like the talk of my cabinet—don't you think so, Mr. Wells?" "Well, I don't know; I will think the matter over and see what conclusion to arrive at." Heavy raps were heard, and the alphabet was called for, when "That's what's the matter" was spelled out. There was a shout of laughter, and Mr. Wells stroked his beard. "That means, Mr. Wells," said the President, "that you are too long-winded, and think the nearest way home is the longest way round. Short cuts in war times." Mr. Lincoln continued his seeking for knowledge from the familiar spirits, and said, "I wish the spirits could tell us how to catch the Alabama." The lights, which had been partially lowered, almost instantaneously became so dim that I could not see sufficiently to distinguish the features of any one in the room, and on the large mirror over the mantle-piece there appeared the most beautiful, though supernatural, picture ever beheld. It represented a sea view: the Alabama, with steam up, flying from the pursuit of another large vessel. Two merchantmen were seen in the distance, partially destroyed by fire. The picture changed, and the Alabama was seen at anchor under the shadow of an English fort, from which an English flag was waving. The Alabama was floating idly, not a soul on board, and no sign of life about her. The picture vanished, and in letters of purple appeared "The English people demand this of England's aristocracy." "Well, Mr. Shockle," remarked the President, "I have seen strange things and heard rather odd remarks, but nothing which convinces me except the pictures, that there is anything very heavenly about all this. I should like if possible to hear what Judge Douglas says about this war." Perfect silence was maintained, and after an interval of about three minutes Mr. Shockle rose quickly from his seat and stood up behind it, resting his left arm on his back, and his right thrust into his bosom. In voice such as no one could mistake who had ever heard Mr. Douglas, he spoke. He urged the President to throw aside all advisers who hesitated about the policy to be pursued, and to listen to the wishes of the people, who would sustain him at all points if his aim was, as he believed, to restore the Union. He said, "There are Burrs and Blannerhassets still living, but they would wither before the popular approval which would follow one or two victories, such as he thought must take place ere long. The turning point in the war will be the use made of these victories. If wicked men in the first hours of success think it time to devote their attention to party, the war will be prolonged; but if victory is followed up by energetic action all will be well." "I believe that," said the President, "whether it comes from spirit or human." Mr. Shockle was much prostrated at this time, and at the request of Mr. Lincoln it was thought best to adjourn. We here subjoin a few testimonies from the sacred Scriptures which show in what light God regards familiar spirits, and those who consult them. 1. Familiar spirits were entertained by the heathen—the wicked Canaanites who were abandoned of God, and given over by him to fill up the cup of sin, that they might be destroyed. "When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abomination of those nations. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer." These were abominations practiced by the heathen. 2. We will next show how God regards those who do such things. "For all that do these things are an abomination to the Lord, and because of these abominations the Lord thy God doth drive them out from before thee." Deut. xviii, 9-12. He has ever looked upon all such as do these things with the most indignant disdain. They are hateful, odious, yea, loathsome, in his sight. We have a few examples given us of some of his people turning from him to the familiar spirits for light, and they were punished with death. Saul is one instance. He disobeyed God, and was therefore forsaken of him. "And when Saul inquired of the Lord, he answered him not, neither by dreams, nor by Urim, nor by the prophets. Then Saul said unto his servants, Seek me a woman that hath a familiar spirit, that I may go to her and inquire of her." 1 Sam. xxviii, 6, 7. So, when God left him he turned to Satan. He must have counsel. This very act, and the one that caused him to do it, caused his death. "So Saul died for his transgression which he committed against the Lord, and also for asking counsel of one that had a familiar spirit to inquire of it." 1 Chron. x, 13. The world and professed Christendom are fast going the same road. In almost every village, neighborhood, and school-district, may be heard the import of the words of the prophet: let me go over and hear the spirits rap, and get the news from the spirit-world, hear how the war is going to terminate, &c. However, the Emperor of France and our President invite them to come into their own parlors, and there consult them as they would a near and familiar friend. Mr. Lincoln acknowledges himself a convert, convinced of its heavenly origin by the pictures. All good men love to move as directed by that which is heavenly. Is it not, therefore, presumable that if he could see another picture, or more, he would submit to be directed in the great national war by the counsels of the heavenly Judge Douglas, &c.? If we will but open our eyes we can see that Satan is now working great signs and wonders, and leading men by the million. We, beyond all doubt, are living in the time in which "they shall depart from the faith, giving heed to seducing spirits and doctrines of devils." 1 Tim. iv, 1. Therefore we are living in the last days. Estimate of Character.
By J. Clarke
Bro. Points has been a man of the world, and having many estimable qualities, has always been much respected and esteemed. His friends complimented him for his virtues, never daring to speak to him about his faults, lest his feelings might be hurt, or he might be offended; so they on the whole concluded it safest and pleasantest to discuss his less amiable qualities in select circles, or in confidential conversation, with intimate friends. Bro. Points had but few enemies, but those few did a thriving business in retailing what they could of the failings of Bro. Points (at that time Mr. Points), painted, as enemies always take care to do in such cases. Self-love blinded Bro. Points to his weaknesses, but magnified his estimable qualities. Pride suggested to him that the whisperings of his enemies had their basis in malice, while the pursuits of business and pleasure left him little time for reflection, excepting a little time spent daily with Self-complacency, who had a magic looking-glass, which so reflected Bro. Points' features, that he almost fell in love with himself. Thus, unfortunately, you must discover that Bro. Points' estimate of his own character was quite too high, both as to excellence and importance; not that he was entirely mistaken, but here was the difficulty; this false estimate of his character re-acted, and hindered improvement, stimulated pride, arrogance, and self-conceit; in fact, it came near being his ruin. Happily for Bro. Points, present truth charmed his ear, and his heart too (for in truth he has both head and heart left), and as Bro. Points identified himself with the Seventh-day Adventists, he imagined that so amiable a person as himself would be a great ornament to the church. Presently a brother kindly mentioned to Bro. Points wherein he might avoid some things which were objectionable. Bro. Points was in a huff in a moment. How could any one think so of him? But we pass over this melancholy experience. Time has convinced Bro. Points that instead of being in himself a pink of perfection, within is a great work of purification to be accomplished. He is also convinced that the friendship of God's people is different from that of the world. Thus God's people reprove, rebuke, and warn, while the world fawn and flatter in one's presence, but reserve another mode of procedure in other company. The world have a selfish motive at heart; they care little for any but themselves; while the people of God seek the future and everlasting well-being of all their brethren. The true estimate of character is what Bro. Points now appreciates; and as he looks out upon the world he has left behind, he exclaims, Oh, the deception men practice upon themselves and each other! Verily I stood upon slippery places, unconscious of danger, until thy word came, oh my God, and unmasked to me the hatefulness of pride, and all the hidden iniquity of my heart. Deliver me, oh my God, from a false estimate of my own character. A Voice from the Stomach.
I HAVE gently hinted that this don't suit me, and that don't please me; that this comes too late, and that too soon; that you give me too little of this, and too much of that; and, rather than complain without cause, I have worked off load after load, time after time, until I can bear it no longer—and I won't. I hate to complain as much as you hate to hear me; but if you take me to be a sausage-mill, and able to chew up anything—from a rat to a sea-lion, or from sheet-iron beefsteak to India-rubber cheese—I say, again, that you are mistaken. Now I want to ask you, in all candor, what you take me to be? A stomach—a stomach to digest food—to make whatever you choose to give me into good, healthy blood, so that you may have the materials for building up a vigorous and healthy body, and which my neighbor, the heart, can receive, and circulate to every part of it, for that purpose. Now, let me ask why you—knowing me to be a stomach, and a stomach only—will impose upon me the duties of the teeth? Would you like to do another's work, when it is quite as much as you want—and perhaps a little more—to do your own? No; I know you wouldn't. Then why do you seek to compel me? You don't compel me? But I know you do; at least, you leave me but one alternative—to digest whatever you like to give me, in whatever shape it comes, or pass it to my next neighbor for him to work off; and rather than do that, I have many times cast up my accounts and thrown up the contract; and I want you to understand that if we are your servants, we are not your slaves—or, at least, we ought not to be—and as we are fellow-servants, we do not wish to be so mean as to shirk our part of the labor—to put it on the shoulders of the next beneath us—and it is your fault that the teeth do it, and they are not to blame. You ha'n't time? Shame on you! Have you time to live—time to suffer all the pains that we necessarily inflict upon you? You find time to loll about; time to pick your teeth; time to smoke cigars, or chew tobacco; in short, you find time to do nothing, yet everything you shouldn't. Then, again, do you suppose that I can make good blood out of anything? everything? or nothing? You don't suppose it? One would think that you did55suppose it, by the vast varieties of odds and ends you give me but which, often your dog would not eat! . . . I want to be a reasonable kind of stomach, and a good servant, and it may be possible that if you are willing to do what is right by me, I may do my best to serve you. I do not want to be all the while grumbling, and giving you headaches, colic, dyspepsia, and, in short, nearly every disease to which men are subject, but wish to lead a peaceable life with you as well as with my neighbors. The STOMACH throws out a few suggestions as to how it thinks it ought to be treated, some of which certainly seem very reasonable and proper: As soon as you are out of bed, give me a glass of good water. In about half an hour after that I suppose you'll want your breakfast, and I, some work to do, as I don't believe in working with an empty stomach any more than you do, when I am well. You sit down, then, to breakfast, and give me something tender and nutritious, as meat, and something light and wholesome, as bread; and I suppose you would like a cup of coffee, but I don't need anything of that sort. Be sure to be very moderate. Do not as the head of the firm, keep importing cargoes, because there happens to be plenty, nor keep stowing it down as though the warehouse was made of India-rubber; because, if you do, I have no alternative but to put it in some place that does not belong to me, or unship it by the way it came; neither of which is very pleasant either to yourself or to me. At dinner, also, be very moderate. Soup, if good, is not amiss; I prefer this to cold water, for the reason that cold of any kind lowers my temperature, so that I cannot work willingly until I am warmed up again. Then, after soup, take something I can do something with. Don't load me with all sorts of messes and mixtures, from all parts of the world, merely because you would appear of importance to those who may be on a visit to you. I am in such a case, and at such a time, of much more importance to you than can possibly be your guest, and I wish you to remember that; and the moment I begin to be felt, let nothing tempt you to giving me more, for I have then as much as I know well what to do with. At supper be more careful, for as the day draws to a close, I, as well as other members of the firm, am weary with my day's labor, and do not like to be taxed with additional work when I should be at rest; therefore, give me something very light to do, and something that does not want steam employed for its transit, that I may not torment you with horrid dreams, or tossing and unrefreshing sleep. What I have suffered from this cause no one can fully tell; for, will you believe it, since last night I have been obliged to bear piles of indigestible stuff, that I could not dispose of in a morning, without fatiguing me with more labor than I ought to be called upon to perform all day. And then my next-door neighbor lays the blame at my door. If all sorts of diseases arise, as they do, from my being abused, do you not think the 'time' and attention well employed that is bestowed upon me? Yea, verily it is; and when you rise next morning with a violent headache, and a mouth uncomfortable, with a heaviness and languor having possession of your whole body, don't you put the blame on me, for you are to blame, and you only. For, if you will overload and overtask and abuse me in all sorts of ways by all kinds of things then remember that sooner or later I shall cross you out—perhaps in some way you don't expect of me. Then again, when you—my professed master—are doing comparatively nothing, do you suppose that I need just as much to supply me, and those who receive their supplies from me, as though you were a hard working man? Yet you have acquired the habit of eating much, when, perhaps, you worked at the hardest kind of labor, and follow the one habit, that of eating, after you have abolished the other habit, that of working. Now I say that you ought to be more consistent—you had. I must say, too, that I am always better, healthier, and stronger with a working man than I am with a man that don't work. The worker always has good, plain, wholesome food, (except some very heavy bread sometimes,) and as soon as he has finished his meal, he don't keep eating all sorts of foolish and indigestible messes, as some do. And moreover, with him who labors I am always at home, for his labors very much assist mine.—Sel.