ANOTHER important prophetic period upon which the Advent doctrine is based, is the 1335 days of Dan. xii, with which the 1290 days are so intimately connected. These two periods are introduced to us as follows:
"And from the time that the daily (sacrifice) shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days." Dan. xii, 11-13.
The questions at once arise, Can we tell what the events are, from which these periods are to be dated; and if so, can we tell when they took place? We first enquire, What is the "daily" (sacrifice) and the "abomination that maketh desolate"? It will be noticed that the word, sacrifice, is in italics; denoting that it is a supplied word. The same will be noticed in the other instances of its occurrence in the book of Daniel, viz., chap. xi, 31 and viii, 11-13. Let us briefly refer to this latter chapter. In verse 13 it will be observed that two desolations are brought to view; the daily (desolation) and the transgression of desolation. This fact is made so plain by J. Litch that we cannot do better than quote his language:
" 'The daily sacrifice' is the present reading of the text; but no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put upon it by the translators. The true reading is, 'the daily and the transgression of desolation;' daily and transgression being connected together by 'and;' the daily desolation and the transgression of desolation. They are two desolating powers which were to desolate the Sanctuary and the host."
From this it is evident that the "daily," can have no reference to the Jewish worship to which it has been applied by the older and more prevalent opinion; and this is further evident from the consideration that if these periods, taken either literally or figuratively, be dated from any taking away of this worship, they do not bring us to any event whatever worthy of note.
The daily and the abomination then, are two desolating powers which were to oppress the church: can we ascertain what these powers are? We have only to adopt Wm. Miller's method of reasoning on this point to arrive at the same conclusion with him. He says:
"I read on, and could find no other case in which it [the daily] was found but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, 'take away; he shall take away the daily; 'from the time that the daily shall be taken away; &c. I read on and thought I should find no light on the text. Finally I came to 2 Thess. ii, 7, 8, 'For the mystery of iniquity doth already work; only he who now letteth will be, until he be taken out of the way, and then shall that wicked be revealed.' &c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is 'the daily!' Well, now, what does Paul mean by 'he who now letteth or hindereth'? By 'the Man of Sin,' and the 'wicked,' Popery is meant. Well what is it which hinders Popery from being revealed? Why it is Paganism. Well, then, 'the daily' must mean Paganism."
We see from Dan. viii, that it is the little horn, which succeeded the goat, or Grecian empire, that takes away the "daily;" and it is the only power brought to view after the division of Alexander's kingdom down to the time when the Sanctuary should be cleansed at the end of the 2300 days. This little horn we have in its proper place showed to be Rome taken as a unit, corresponding with the fourth kingdom of Daniel's other visions. Now it is a fact that a change did take place in the Roman power from Paganism to Papacy. Paganism from the days of the Assyrian kings down to the time of its modification into Popery, had been the daily, or as Prof. Whiting renders it, "the continual" desolation, by which Satan had stood up against the cause of Jehovah. In its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah's worship; but when the Levitical gave place to the Christian form of worship, Satan, in order to successfully oppose the work, must change also his form of opposition; hence the temples, altars and statues of Paganism are baptized into the blasphemies of Popery.
But the daily, Paganism, is said in the prophecy, to have a sanctuary, and the place of its sanctuary was to be cast down. That a sanctuary is frequently connected with idolatry and heathenism, as the place of its devotion and worship, is evident from the following scriptures: Isa. xvi, 12; Amos vii, 9, 13; margin. Eze. xxviii, 18. Concerning the sanctuary of the daily of Dan. viii, we offer the following from Apollos Hale:
"What can be meant by the 'sanctuary' of Paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of Paganism may, then, be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. Its name signifies the 'temple or asylum of all the gods.' The place of its location is Rome. The idols of the nations conquered by the Romans were sacredly deposited in some niche or department of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of Paganism that was more strikingly 'his sanctuary.'"
Having now ascertained that the daily is Paganism, and the transgression of desolation, or "the abomination that maketh desolate," is the Papacy, and that the especial sanctuary of Paganism was the Pantheon, and that the "place" of its location was Rome, we inquire further.
1. Was Paganism "taken away" by the Roman civil power? The following statement of an important and well-known fact in the history of the church and world, we think answers to the prophecy. It refers to Constantine the first Christian emperor, and says:
"His first act of government was the despatch of an edict throughout the empire, exhorting his subjects to embrace christianity."
2. Was Rome the city or place of his sanctuary, (the Pantheon,) cast down by the authority of the State? The following extract answers:
"The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downward and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgence of eastern customs and climates, but an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Cæsars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony."
This record from the pen of the historian, is too plain to need comment. The place of his sanctuary was cast down, says the prophecy; and after a statement of facts like the above, the most fastidious in prophetic interpretation must be satisfied of its application.
From the time that the daily shall be taken away, and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. With the facts before us that the daily is Paganism, that the abomination that maketh desolate is the Papacy, that there was a change from the former to the latter in the Roman power, and by the authority of State we have but to inquire further when this took place in a manner to fulfill the prophecy; for if we can ascertain this, we have the starting point from which the prophetic periods in the text before us are to be dated. Therefore,93
3. When did the event referred to in the prophecy take place? Let it be observed, the question is not, when were the saints given into the hands of the Papacy, but when had the change of religion from Paganism to Papacy been so far effected as to make the latter the national religion, and place it in a condition to start upon its career. This, like all other great revolutions, was not the work of a moment. Its incipient workings were manifest long before. Paul said that even in his day the mystery of iniquity, the Man of Sin, the "abomination that maketh desolate," was already at work. And it is in the light of this scripture that we must understand our Lord's words in Matt. xxiv, 15, concerning the abomination of desolation, where he makes evident reference to Dan. ix, 27. For although Paganism had not given place to the Papacy in the year 70 when Jerusalem was destroyed by the Romans, we do understand that the power which then appeared modified somewhat in name and form, was the very power that should, as the abomination of desolation, wear out the saints and desolate the church of the Most High.
Up to the time of the conversion of Clovis, king of France, which took place in 496, the French and other nations of western Rome were Pagan; but subsequent to that event the efforts to convert idolaters to Christ were crowned with great success. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarch with the titles of Most Christian Majesty, and Eldest Son of the Church. Between that time and A. D. 508 by alliances, 'capitulations' and conquests, 'the Armorici,' the 'Roman garrisons in the west,' Brittany, the Burgundians and the Visigoths, were brought into subjection."
"Paganism in the western Roman Empire, though it doubtless retarded the progress of the Christian faith, especially in those nations which were molested, as in the case of England, by the inroads of the barbarous clans, who continued idolaters, henceforth had not the power, if it had the disposition to suppress the Catholic faith, or to hinder the encroachments of the Roman Pontiff. From that time, the Papal abomination was triumphant, so far as Paganism was concerned. Its future contests were with the other Christian sects, who were always treated as heretics; and with princes who were always treated as rebels or dividers of the body of Christ. The prominent powers of Europe gave up their attachment to Paganism only to perpetrate its abominations in another form; for Paganism needed only to be baptized to become Christian in the Catholic sense; and when the interests or vengeance of its presiding minister made the demand, their possessions and thrones,—perhaps their lives,—must be laid on the altar."
In England, Arthur, the first christian king, founded the Christian worship on the ruins of the Pagan. Rapin, who claims to be more exact in the chronology of events in his history, states that he was elected monarch of Britain in 508. Book ii, p. 129.
What was the condition of the See of Rome at this time? "Symmachus was Pope from 498 or 9 to 514. His pontificate was distinguished by these remarkable circumstances and events:
"1. He 'left Paganism' when he entered the 'church of Rome.'"
"2. He found his way to the Papal chair by striving with his competitor even unto blood. Du Pin."
"3. By the adulation paid to him as the successor of St. Peter."
"4. By the excommunication of the Emperor Anastasius."
"How much," says Mosheim, "the opinions of some were favorable to the lordly demands of the Roman Pontiffs, may be easily imagined from an expression of Ennodius, that infamous and extravagant flatterer of Symmachus, who was a prelate of ambiguous fame. This parasitical panegyrist, among other impertinent assertions maintained that the Pontiff was constituted judge in the place of God, which he filled as the Vicegerent of the Most High."
By the strength secured to the Catholic cause in the west, by these successes, and the agency of the vicars, and other agents of the See of Rome, the Papal party in Constantinople were "placed" in a position to justify open hostilities in behalf of their master at Rome. "In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital."
Gibbon, under the years 508-514, speaking of the commotions in Constantinople, says "The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. [Popery is triumphant.] Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition, that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Vitalian, who with his army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow christians, till he obtained the recall of the bishops, the satisfaction of the Pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace."
With the following extract from Apollos Hale, we close the testimony on this point: "We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism (since claimed as the 'patrimony of St. Peter') in 508. We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome—triumphing everywhere—and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls and is broken into fragments. One by one the lords and rulers of these fragments, abandon their Paganism and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. (Clovis.) But soon he also bows before the power of the new faith and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A. D. 508.
"In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant 'monarch' christianized.
"The pontiff for the period on which we stand is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling 'the place of God on earth.' The senate is so far under his power, that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, At what time was Paganism so far suppressed, as to make room for its substitute and successor, the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there any other date for its being 'placed,' or 'set up' in the room of Paganism, but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination. The others are at length subdued, 'and kings, and peoples, and multitudes, and nations, and tongues,' are brought under the spell which prepares them, even while 'drunken with the blood of the martyrs of Jesus,' to 'think they are doing God service,' and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell""
We have the date. The "daily" was taken away, and the abomination that maketh desolate set up in 508. Dating from this point the 1290 days or years terminate in 1798 where, as has already been shown, the civil power was stricken from the Pope by the arm of Buonaparte. The 1335 days bring us 45 full years this side of that event.
But some may say, How is it that you make the periods terminate in the past? Does it not read that Daniel should rest and stand in his lot at the end of the days? Certainly; and we believe it. But what is it for Daniel to stand in his lot? This point will come under consideration when we come to an explanation of the passing of the time, and an examination of the events that did take place at the end of the days. Meanwhile we here cast anchor till another week.
(To be Continued.)
"IT MAKES NO DIFFERENCE."
By R. F. C.
We often hear professed christians say, It makes no difference what day we keep for the Sabbath, if we only keep a day. Do they not observe the first day, and think it would be better if all would do so? Certainly. How is it then that it makes no difference? What has led them to this conclusion? Simply this: God has commanded them to keep one day, and they find themselves and the world keeping another—a day that he has not commanded any one to keep; and the only excuse that they can see, to justify them in the course they are pursuing, is to say, It makes no difference. A worldling hears this assertion from a professed christian, and in his heart replies: "If it makes no difference what day you keep, then it makes no difference whether I keep any day; for if all days are alike in the sight of God, and I am at liberty to work any days I please, and rest any day I please, then I may work every day if I please, for there is no one day in the seven that He requires me to keep." So he acts more consistently with his faith than the other, and keeps no Sabbath at all. Now who will have to answer for the laxity of morals that now exists, occasioned by living out the false theory, that there is no Sabbath?
Perhaps Nadab and Abihu thought so when they offered strange fire before the Lord. God had forbidden the offering of strange fire, and directed that they should take fire from off the altar which was before the Lord. They doubtless reasoned like this: Fire is fire, and what difference does it make what fire we take? Was their substitute accepted? "There went out a fire from the Lord and devoured them; and they died before the Lord." And God said, "I will be sanctified in them that came nigh me, and before all the people I will be glorified."
Now this was "written aforetime for our learning," and "for our admonition." Rom. xv, 4; 1 Cor. x, 5-11. Their fate is an example to us, should we think of offering a substitute to God. We may say, "A day is a day, and it makes no difference." But God has not so taught in his word. He has bid us keep his Sabbath holy; and said, The seventh day is the Sabbath. Sentence against an evil work is not always speedily executed, but a day of recompense is coming, and we have been warned by examples; and as God slew those who anciently offered a substitute for what he had commanded, so he will slay all others who are knowingly and willingly guilty of the same thing. R. F. C.
Meetings in Crane's Grove, Ills.
By C. W. Sperry
Bro. Hart and myself commenced meetings here, Dec. 29th, and continued until we held eighteen public meetings, besides visiting from house and conversing much around the fireside. We found ourselves surrounded by those who believed in the Age-to-Come theory, and no-law system. There was much prejudice against our position, and this prejudice was much strengthened by Stephenson's late position. But they were led by the help of the Lord to see the truth of the Third Angel's Message, and its harmony with the past Advent movement belonging to the present age, and the importance of being labeled for the New Jerusalem instead of the old. Some acknowledged that the Age-to-Come doctrine had been preached so much that by it they had lost most if not all vital piety and spirituality, and felt so deeply under it that they had been praying for some one to come along and stir them up; and at the close of our meetings they believed their prayer was answered. But while the truth was presented, some cried one thing and some another. Two Age-to-Come ministers came in with two positions concerning the law. One believed it was abolished; for it was a law of ordinances, and he said a man might keep the whole ten commandments and not be a christian, and that a man might keep the first commandment and yet hate God; he called us foolish Galatians, &c. The other minister took the ground that the law was not abolished, but belonged exclusively to the Jews, and was not binding upon christians. The Lord helped us to show the fallacy of both these positions, and four families came out decided on the truth. Others I expect will follow. One brother from the Methodists came out decidedly.
They changed their meetings from the first day to the seventh, and may they ever call the Sabbath a delight. At this place the promise was verified, "His truth shall be thy shield and buckler." And while some stand in the way and ask for the old paths, and are willing to walk in them, others are saying as the Prophet said they would, "we will not walk therein;" and while some will hearken to the sound of the trumpet, others say, we will not hearken. May these remember the evil that is coming upon such as will not hearken. "Because they have not hearkend to my words nor to my law, but rejected it." Jer. vi. 16-19.
I can say with David, "Thy law is the truth." Ps. cxix, 142. "So shall I keep thy law continually for ever and ever." Ps. cxix, 44. The more the truth is tested, the brighter and clearer it looks. I thank the Lord for the sweet freedom there is in the truth.
C. W. SPERRY.
Round Grove, Ills., Jan. 15th, 1858.
LETTERS.
By Maria E. Lockwood
"Then they that feared the Lord spake often one to another."
From Sister Lockwood.
BRO. SMITH: The Review is a welcome messenger as it comes laden with Bible truths, and cheering communications from those of like precious faith; and I thank God that there is a medium through which those of like faith can converse, though scattered in every direction, hundreds of miles apart; the same messenger visits them all. We are living in an awful time; awful indeed to those who have not a well grounded hope, and who have not built on the rock, and do we realize it? Does our daily walk and conversation show to those around us that we believe what we profess, that the end of all things is at95hand? Does our every word and action tell that we have no continuing city here, that we are pilgrims and strangers in the enemy's land, that we are not laying up treasures here, but in heaven? If they do not, then be sure the blood of others will be found upon our garments, and we ourselves left uncovered in the day of God's fierce anger.
When I realize the straitness of the way, I fear and tremble lest I shall fall; and when I examine myself I can but cry, unholy and unclean. I want to be a child of God. I want to set a good example before those around me, and shed a hallowed influence; and my prayer is that God will give me grace to perform all my duties, and that every thing may be removed from my heart that will bar the Saviour out. I want the gold tried in the fire, the white raiment, and the eye-salve. I want to be wholly consecrated to the will of God, and to exercise continually a spirit of meekness; and I am determined by the help of God to be an overcomer. I know by a blessed experience, that there is a divine reality in the religion of Jesus, and there is a glorious reward in the future for the finally faithful. A little while longer and we shall see our heavenly King, shall be removed from this sinful world, shall join with the redeemed, shall enter through the gates of the New Jerusalem, drink of the water of the river of life, and pluck the fruit of the fair tree of life. Yes, we shall be in the image of our blessed Redeemer, and behold the face of the Father. There sickness, pain and death shall never enter, there we shall no longer hear the scoffs and sneers of the proud professors, and be cast out of their company as poor deluded beings. O I long for the time to come. I am tired of living here away from my God. I desire an interest in the prayers of the saints of God that I may so improve the precious moments lent to me here, that I may have an abundant entrance into the joy of our Lord.
MARIA E. LOCKWOOD.
Jan. 3d, 1858.
"Not Every One
By A. S. Hutchins
That saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven." Matt. vii, 21.
If nothing more was required to constitute one a christian than to say "Lord, Lord," or to make a profession of the religion of Jesus, and become a member of some sectional and sectarian church, how safe would be the condition of millions, now in the open road to death. Yea, how certain they might be of heaven.
If this were true, we might expect the "world's conversion" at once. The boasting of the fallen churches, that to them is given the power to effect this object, we could no longer look upon as vain.
Thousands professing godliness, but who are fast filling up their cup of iniquity, would find time to stop and say, "Lord, Lord," and then rush on in their downward career.
Those now blindly and madly fighting the commandments of God, and the immediate coming of the blessed Redeemer, (and yet talking about the love of God in their hearts,) would breathe the easy prayer, "Lord, Lord," and then prosecute the unholy war.
But says Jesus, "Why call ye me Lord, Lord, and do not the things which I say?" Luke vi, 46. Not only are good words, but also "good works" necessary in the service of our heavenly Master. The woof as well as the warp is necessary in the web. The heart must be active in the service of God; "for out of the abundance of the heart the mouth speaketh." "Keep thy heart with all diligence; for out of it are the issues of life." Prov. iv, 23.
But let me ask each brother and sister, professedly walking in the shining light of the Third Angel's Message, [Rev. xiv, 9-12] are you heeding the counsel to the Laodiceans? Are you making every effort to secure the favor of Jesus, that you may meet him in peace when he cometh? Are you striving to lay up for yourself a treasure in heaven? "Not every one" we fear. "Examine yourselves, whether ye be in the faith." For some in the possession of riches (with which they might and should glorify God) we entertain serious fears; for it is evident that they have forgotten the injunction of David, "If riches increase, set not your heart upon them." Ps. lxii, 10.
"No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon." Matt. vi, 24.
"Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." 1 John ii, 15.
Now may we not safely conclude from the firm grasp with which some hold their earthly possessions, who say "Lord, Lord," and are numbered with the remnant of God's people, that they are trying to serve two masters, and that their love for this world is both blinding and deceiving them.
Now the faithful steward may make to himself friends with the "mammon of unrighteousness." He may provide himself with "bags that wax not old, a treasure in the heavens that faileth not." He may pave his way to heaven with his riches. Undoubtedly some will here be ready to say, "Lord, Lord;" but remember that Jesus says, "Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven."
What is the will of God concerning those who are in possession of the "deceitful mammon?" Read the testimony of Jesus for such in these last days. "Sell that ye have and give alms." See Luke xii, 33-36. You may now secure a treasure in heaven, while waiting for the coming of the Saviour. But in a little while it will be too late! too late!
"In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats; to go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth." Isa. ii, 20, 21.
Of what avail would it be to attempt to sacrifice to God in that day? The only consolation for one who should desire so to do, is found in the following words. "Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days." James v, 1-3.
O, the awful, the incurable miseries of that dreadful day! Who would not sacrifice all for the cause of Christ now, and escape the fast hastening wrath of God?
"Stay not, O, stay not, for earth's vain allurements;
See how its glory is passing away;
Break the strong fetters the foe hath bound o'er thee,
Heir of the kingdom, turn, turn thee away.
"Our God shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth, that he may judge his people. Gather my saints together unto me; those that have made a covenant with me by sacrifice." Ps. i, 3-5.
Dear reader, do you not desire to be gathered in that day, with those who have made a covenant with God by sacrifice? If so, remember the words of Jesus. "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven."
A. S. HUTCHINS.
Lenawee Co. Mich., Jan. 15th, 1858.
"The Children of this World are in their Generation Wiser than the Children of Light." Luke xvi, 8.
By F. M. Bragg
WHY should the children of this world use more wisdom to obtain perishable riches than the children of light to gain an immortal inheritance? Are a few fleeting pleasures of greater value than the "far more exceeding and eternal weight of glory?" Can we estimate how much the rich reward of the righteous outweighs the fading treasures of this world? Jesus promises an hundred fold in this life, and in the world to come life everlasting. And the apostle Peter says that it is an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for us. Who would not strive for such a treasure? And yet these words of our Saviour are painfully true in these days of peril.
With what untiring zeal and care the children of this world labor for a treasure here. No means are untried, no sacrifice is too great. They leave the comforts of home, the society of friends, and risk life, even, in anticipation of the enjoyments of this mortal life. Their zeal is a reproof even to those who profess the Commandments of God and the Faith of Jesus.
Do we expect to gain an imperishable treasure with less effort than they a perishable one? The words of a professed unbeliever of the Bible seem true in the course of some. "They do not believe the story." Their lives prove that they have not faith in the written will of God. They do not take him at his word. They seem to have lost sight of the suffering way through which alone the immortal treasure can be gained. They cling to a profession, and slide along with the world as if they could serve God and mammon. But these words of inspiration are to us, "Ye cannot serve two masters." "Choose ye this day whom ye will serve."
The children of this world are not sure of their treasure even in this life. In one hour their hopes die. Their treasure is forever perished. They have sown to the flesh, and they of the flesh reap corruption.
We have everything that could be given to encourage us. The reward of the righteous is sure. It will never fail. It is laid up where moth or rust cannot corrupt, or thieves steal it away. And it is soon to be given to the faithful. Are we of that class? Are we decided to be for God and for none other? God is speaking in many ways; through the Third Angel, the true Witness and the gift of prophecy. Shall we listen and heed the warnings? Shall we welcome Jesus?
What a powerful influence the present spirit of hurry, hurry, has to draw us down into the whirlpool of destruction. Those whom the enemy cannot lull into security, by the deadning opiate of error, he endeavors to drown in the busy cares and perplexities of this life. If we do not very soon break away from his devices, it will be forever too late.
"If ye love the world, the love of the Father is not in you." Do we believe it? The true Witness is speaking to us. Shall we listen to this timely warning, heed the counsel, and zealously repent?
What a blessed privilege! To sup with the beloved Son of God, the chiefest among ten thousand, the one altogether lovely. One moment's communion with him is sweeter than all the joys of this world. Come, let us return unto the Lord with all our hearts. Let us not faint here, though we have made some efforts to arise. The Lord has not said, seek ye my face in vain; but he has said, in the day we seek him with all the heart he will be found of us.
F. M. BRAGG.
Cambridge, Wis., Jan. 1st, 1858.
JESUS IS MINE.
By Sarah M. Swan
What though my path o'er life's rough way,
Be strewed with thorns, with grief beset,
Though dark and cloudy be my day,
And oft with tears my couch be wet;
Though worldly hopes be blasted all,
And pleasure prove an empty dream,
If 'mid the care, the grief, the toil,
My soul can chant the rapturous theme,
Jesus is mine.
What though on all my eyes behold
Decay and death I see inscribed,
Though mixed with dross the purest gold,
And false the gems which brightest shine.
What though no tranquil rest I know,
No earthly joys, no peaceful dome,
My treasure is not here below,
I seek a fair a heavenly home,
Jesus is mine.
Yes he is mine, I ask no more,
My help, my Saviour, and my friend,
My hope when life's brief day is o'er,
My shield from evil to defend;
My refuge from the wrath to come,
My shelter from the gathering storm,
My guide amid the thickening gloom,
To point me to the coming morn,
Jesus is mine.
O glorious portion! blest indeed
Is he who doth this prize secure,
Without him I could ne'er be rich,
With such a treasure ne'er be poor;
Not all the boasted pomp of earth,
Hath power to charm or lure away;
While I can view with eye of faith
The Lamb of God, and calmly say,
Jesus is mine.
Jesus is mine, let all depart,
Come toil or sorrow, grief or pain,
To him I give this trembling heart,
And he will ne'er the trust disdain.
His arm shall bear me safely through,
Though deep the waves of trouble rise,
To earth I bid a long adieu,
I'll sing with seraphs in the skies,
Jesus is mine.
SARAH M. SWAN.
Orwell, Ohio.
OBITUARY.
By D. L.
DIED in the city of Rochester, N. Y., Jan. 13th, 1858, of typhoid fever, Bro. E. R. Seaman, aged 38 years.
Bro. Seaman embraced the doctrine of Christ's speedy return, in 1843, was identified with the people of God in the '44 movement, and with them felt sadly the disappointment in not seeing him whom they loved. When Bro. White came here to establish the press, Bro. Seaman embraced the Sabbath. Over three years ago he removed from this city, to which he again returned in Nov. last, to establish himself in business, but it was otherwise ordered. Disease prostrated him, and in four short weeks death put an end to his intense sufferings. He enjoyed much of the presence of God during his sickness, especially in his last hours. His shouts of praise rang through the house. His dying testimony to his friends as he bade each an affectionate farewell, was sweet and affecting. God grant that they may take heed to his admonitions and get ready to meet him when he shall come forth from his dusty bed clothed in immortal beauty. Bro. Seaman leaves a wife, two children, and a large circle of friends to mourn his loss.
Also on the morning of the 18th of Jan. 1858, at the same hour, his only daughter, Alice V. Seaman, aged 6 years and 8 months, of the same disease, which she probably took from her father, over whom she had watched with more than a childish watchfulness. Sr. Seaman is wading through deep affliction, and needs the prayers of the people of God that she may be sustained in these trying hours. D. L. Rochester, N. Y., Jan. 19th, 1858.