VERSE 24. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy.
Such are the first words the angel utters to Daniel, toward imparting to him that instruction which he came to give. Why does he thus abruptly introduce a period of time? We must again refer to the vision of chapter 8. We have seen that Daniel at the close of that chapter says that he did not understand the vision. Some portions of that vision were at the time very clearly explained. It could not have been these portions which he did not understand. We therefore inquire what it was which Daniel did not understand, or, in other words, what part of the vision was there left unexplained. In that vision four prominent things are brought to view. 1. The Ram. 2. The He-goat. 3. The Little horn. 4. The period of the 2300 days. The symbols of the ram, he-goat, and little horn, were explained. Nothing, however, was said respecting the time. This must therefore have been the point which he did not understand. And as without this the other portions of the vision were of no avail, he could well say, while the application of this period was left in obscurity, that he did not understand the vision.
If this view of the subject is correct, we should naturally expect, when the angel completed his explanation of the vision, that he would commence with the very point which had been omitted, namely, the time. And this we find to be true in fact. After citing Daniel's attention in the most direct and emphatic manner, back to the former vision, and assuring him that he had now come forth to give him understanding in the matter, he commences upon the very point there omitted, and says, “Seventy weeks are determined upon thy people and upon thy holy city.”
But how does this language show any connection with the 2300 days, or throw any light upon that period? We answer, The language cannot be intelligibly referred to any thing else; for determined signifies “cut off,” and there is no period from which the seventy weeks could be cut off, but the 2300 days of the previous vision. How direct and natural, then, is the connection. Daniel's attention is fixed upon the 2300 days, which he did not understand, by the angel's directing him to the former vision; and he says, “Seventy weeks are cut off.” Cut off from what? The 2300 days most assuredly.
Proof may be called for that the word determined signifies to cut off. An abundance can be given. The Hebrew word rendered, determined, is, chathak. This word Gesenius in his Hebrew Lexicon, defines as follows: “Properly, to cut off; tropically, to divide; and so to determine, to decree.” In the Chaldeo-Rabbinic Dictionary of Stockius, the word chathak is thus defined: “Scidit, abscidit, conscidit, incidit, excidit—to cut, to cut away, to cut in pieces to cut or engrave, to cut off.” Mercerus in his “Thesaurus,” furnishes a specimen of Rabbinical usage in the phrase, chathikah shelbasar—“a piece of flesh,” or “a cut of flesh.” He translates the word, as it occurs in Dan. 9:24, by “praecisa est,” was cut off. In the literal version of Arias Montanus, it is translated “decisa est,”—was cut off; in the marginal reading, which is grammatically correct, it is rendered by the plural, “decisae sunt,” were cut off. In the Latin version of Junius and Tremellius, nechtak [the passive of chathak] is rendered “decisae sunt,” were cut off. Again in Theodotion's Greek version of Daniel (which is the version used in the Vatican copy of the Septuagint, as being the most faithful), it is rendered by συνετμήθησαν [sunetmethesan], “were cut off;” and in the Venetian copy by temnetai [temnetai], “have been cut.” The idea of cutting off, is pursued in the Vulgate, where the phrase is “abbreviatae sunt,” have been shortened.
“Thus Chaldaic and Rabbinical authority, and that of the earliest versions, the Septuagint and Vulgate, give the single signification of cutting off, to this verb.”
Hengstenberg, who enters into a critical examination of the original text says: “But the very use of the word, which does not elsewhere occur, while others, much more frequently used, were at hand, if Daniel had wished to express the idea of determination, and of which he has elsewhere, and even in this portion availed himself, seems to argue, that the word stands from regard to its original meaning, and represents the seventy weeks in contrast with a determination of time (en platei) as a period cut off from subsequent duration, and accurately limited.” Christology of the Old Testament, Vol. II, p. 301. Washington, 1839.
Why then, it may be asked, did our translators render the word, determined, when it so obviously means, cut off? The answer is, They doubtless overlooked the connection between the 8th and 9th chapters, and considering it improper to render it cut off, when nothing was given from which the seventy weeks could be cut off, they gave the word its tropical instead of its literal meaning. But, as we have seen, both the construction and context require the literal meaning, and render any other inadmissible.
Seventy weeks, then, or 490 days of the 2300, were cut off upon, or allotted to, Jerusalem and the Jews; and the events which were to be consummated within that period are briefly stated. The transgression was to be finished. That is, the Jewish people were to fill up the cup of their iniquity; which they did in the rejection and crucifixion of Christ. An end of sins, or of sin offerings was to be made. This took place when the great offering was made on Calvary. Reconciliation for iniquity was to be provided. This was made by the sacrificial death of the Son of God. Everlasting righteousness was to be brought in: the righteousness which our Lord manifested in his sinless life. The vision and the prophecy were to be sealed up, or made sure. By the events given to transpire in the seventy weeks, the prophecy is tested. By this the application of the whole vision is determined. If the events of this period are accurately fulfilled, the prophecy is of God, and will all be accomplished; and if these seventy weeks are fulfilled as weeks of years, then the 2300 days, of which these are a part, are so many years. Thus the events of the seventy weeks furnish a key to the whole vision. And the most holy was to be anointed: the most holy of the heavenly sanctuary. In the examination of the sanctuary, on chapter 8:14, we saw that a time came when the earthly sanctuary gave place to the heavenly, and the priestly ministration was transferred to that. Before the ministration in the sanctuary commenced, the sanctuary and all the holy vessels were to be anointed. Ex. 40:9, 10. The last event, therefore, of the seventy weeks, here brought to view is the anointing of the heavenly tabernacle, or the opening of the ministration there. Thus this first division of the 2300 days brings us to the commencement of the service in the first apartment of the heavenly sanctuary, as the whole period brings us to the commencement of the service in the second.
We now consider the argument conclusive that the 9th chapter of Daniel is connected with the 8th, and that the seventy weeks are a part of the 2300 days; and with a few extracts from the writings of others we will leave this point.
The Advent Shield in 1844 said:
“We call attention to one fact which shows that there is a necessary ‘connection’ between the seventy weeks of the ninth chapter, and something else which precedes or follows it, called ‘the vision.’ It is found in the 24th verse: ‘Seventy weeks are determined, or cut off, upon thy people . . . to seal up the vision.’ &c. Now there are but two significations to the phrase ‘seal up.’ They are, first, ‘to make secret,’ and second ‘to make sure.’ We care not now in which of these significations the phrase is supposed to be used. That is not the point now before us. Let the signification be what it may, it shows that the prediction of the seventy weeks necessarily relates to something else beyond itself, called ‘the vision,’ in reference to which it performs this work, ‘to seal up.’ To talk of its sealing up itself is as much of an absurdity as to suppose that Josephus was so much afraid of the Romans that he refrained from telling the world that he thought the fourth kingdom of Daniel was ‘the kingdom of the Greeks.’ It is no more proper to say that the ninth chapter of Daniel ‘is complete in itself,’ than it would be to say that a map which was designed to show the relation of Massachusetts to the United States, referred to nothing but Massachusetts. It is no more complete in itself than a bond given in security for a note, or some other document to which it refers, is complete in itself; and we doubt if there is a school-boy fourteen in the land, of ordinary capacity, who would not on reading the ninth chapter, with an understanding of the clause before us, decide that it referred to something distinct from itself, called the vision. What vision it is, there is no difficulty in determining. It naturally and obviously refers to the vision which was not fully explained to Daniel, and to which Gabriel calls his attention in the preceding verse—the vision of the 8th chapter. Daniel tells us that Gabriel was commanded to make him understand that vision (8:16). This was not fully done at that interview connected with the vision; he is therefore sent to give Daniel the needed ‘skill and understanding,’ to explain its ‘meaning’ by communicating to him the prediction of the seventy weeks.”
“We claim that the ninth of Daniel is an appendix to the eighth, and that the seventy weeks and the 2300 days or years commence together. Our opponents deny this.” Signs of the Times, 1843.
“The grand principle involved in the interpretation of the 2300 days of Dan. 8:14, is that the seventy weeks of Dan. 9:24, are the first 490 days of the 2300 of the eighth chapter.” Advent Shield, p. 49.
“If the connection between the seventy weeks of Dan. 8, does not exist, the whole system is shaken to its foundation; if it does exist, as we suppose, the system must stand.” Harmony of the Prophetic Chronology, p. 38.
Says the learned Dr. Hales, in commenting upon the seventy weeks, “This chronological prophecy was evidently designed to explain the foregoing vision, especially in its chronological part of the 2300 days.”—Chronol., Vol. ii, p. 517.
Unity, Harmony, Order.
By R. F. Cotterell
How beautiful must be the heavenly host, with whom there is perfect unity of intention, harmony of utterance, and order of movement. Such the Lord would have his people on earth; “perfectly joined together in the same mind and in the same judgment,” speaking “the same things,” “being of one accord, of one mind.” Such a church would present the aspect of a well disciplined army, whose appearance is uniform, and whose movements are so beautifully harmonious and orderly, as each individual acts his part in carrying out the commands of one controlling mind.
But instead of this, we see the professed church divided in sentiment, and broken up into factions, each following a different lead; and stragglers in abundance, each fighting upon his “own hook.” And many there are that rejoice in this sort of freedom. They have concluded that divisions are for the best good of the church.
Out of this confusion, the Lord calls his people. And in calling them out of confusion, he calls them into unity. But many who profess to obey the call, to come out of Babylon, do not find themselves in unity at all, but get into confusion worse confounded.
But where am I running? I took up the pen, to remark how beautiful it would be, how much like Heaven, if all who profess faith in the gathering message—that of the third angel—lived up fully to all the light that has shone on us from Heaven.
What a power our little army would be in the world, presenting a solid, unbroken front. I would rejoice to see it. All coming up unitedly to every work of reform85which the Lord has introduced among us. It would be a beautiful sight: “Fair as the moon, clear as the sun, and terrible as an army with banners.”
The faithful ones will see it. In the company of the redeemed there will be no rash fanaticism nor dead formality; but, being one, they will be prepared to unite in the harmony of Heaven.
R. F. COTTERELL.
The Immortality of the Soul against Jesus Christ.
By Dudley Marvin Canright
THE other evening, after we had lectured in the tent on the nature of man, a Methodist minister arose and took very strong exceptions to what had been said. Among other things, he said the immortality of the soul was his only hope. If we destroyed that, we destroyed his hope of eternal life. Now how different this man’s hope from the hope of all the Bible writers.
No such language can be found in any of their writings; but the very opposite. They often speak of their hope, and tell what it is. It is the hope of the resurrection of the dead, and everlasting life through Jesus Christ, the Lifegiver. See Job. 19: 23–27; Ps. 17: 16; John 6: 39, 40; Rom. 8: 19–24; Heb. 11: 35; &c.
When God created man he gave him life, and gave him access to the tree of life, which would perpetuate his existence, as long as he could eat of it; but man sinned, and by so doing, forfeited the life, the existence, which God had given him. John 2: 16, 17; 3: 19–24. From that time till this, man has been a mortal creature, subject to death, perishing without any element in his nature which can possibly save him from it. He loves life, and wants to live forever; but immortality and everlasting life are beyond his reach, so far as he himself is concerned.
While in this condition, God sends his beloved Son, Jesus Christ, into the world to die, to open up a way whereby man could obtain the coveted boon of immortality and eternal life. Thus John says: “God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” John 3: 16. Here man is recognized as in a perishing condition. But he may have everlasting life, not through his immortal soul, but through Christ the Lifegiver.
Paul testifies likewise. “For the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord.”
Rom. 6: 23. Here again man is represented as a poor, dying mortal. Christ then appears as his only hope of eternal life. So in 1 John 5: 11, 12. “And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life, and he that hath not the Son of God hath not life.” By this it will be seen that if man ever has eternal life, he gets it only through Jesus Christ. This life, says John, is in his Son, not in man’s nature. If man has an immortal, never-dying soul, which in its own nature must and will live eternally, then every man has eternal life in himself, and his life is not in the Son of God, neither could Christ give him eternal life, for he already has it.
If man has an immortal soul, then he will have eternal life just as well as the saint of God. Again John says: “Ye know that no murderer hath eternal life abiding in him.” 1 John 3: 15.
To illustrate: Here is a murderer: he dies such. What will become of him according to the orthodox view? He will be cast into hell. How long will he stay there? Eternally. Will he be alive there? Yes; this is their theory. If this be true, then that murderer does have eternal life abiding in him. All the powers of hell can never extinguish it. To say that a man who lives eternally has not eternal life, is too palpable an absurdity to be answered. How, and when, are we to get everlasting life? Answer: Through Jesus Christ, at the resurrection, at the last day. Says Jesus, “And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day.” John 6: 39, 40. So again Paul says in 1 Cor. 15, that immortality should be given at the resurrection.
Here, then, we have the Christian’s hope of everlasting life. It is not in his immortal soul, but in Jesus Christ. The doctrine of man’s natural immortality, robs Christ of the glory of his mission, that of a Lifegiver.
D. M. CANRIGHT.
Adel, Iowa.
Report from the Wisconsin Tent.
By J. Sanborn; D. Downer
We have now been here at Liberty Pole two weeks, and have preached twenty sermons. We have four sermons in the tent every first-day, three in English and one by Bro. Olson in Norwegian, to quite a number of attentive Norwegians, who are very intelligent, candid people.
The regular minister of the Methodist church told his people yesterday, at two o’clock, that he was acquainted with Adventism from the beginning, and he knew it all to be the work of the devil. It was all false from the beginning.
He had a Congregationalist minister with him to preach for him. They both boasted of their learning, forgetting, I suppose, that Paul had said that the wisdom of this world is foolishness with God. 1 Cor. 3: 19. As I was present and heard these brethren’s remarks, I thought I would give them a chance to defend their faith and put down error, or what they called the work of the devil. So I offered them a chance to discuss the following propositions:
1. I affirm that the Bible teaches that the Seventh-day Sabbath was made at creation, and is, by virtue of the fourth commandment, binding on Jew and Gentile.
2. They affirm that the Bible teaches that Sunday is the Lord’s day, and that the Lord’s people should keep it holy.
3. They affirm also that the Bible teaches that man now has an immortal soul that shall never die.
They utterly refused to enter into a discussion of these propositions, admitting that I had offered everything that was fair and honorable; for when they refused to discuss, I offered them the privilege of preaching in the tent on alternate evenings till they could show the people the falsehoods they claimed we were teaching. This they also declined to do.
This has caused the public here to feel very doubtful in regard to the teachings that they had received from these men. Our congregations are steadily increasing, with a deepening interest. The greatest solemnity attends all our meetings. Last night while I spoke on the operation of the new-covenant work on the heart of God’s people, I think I never before saw a congregation more deeply affected. At the close of the sermon, we gave all in the tent who were willing to let God write his law in their hearts and print it in their thoughts, and thereby they be enabled to keep his Sabbath, to rise up, when quite a number arose. Many more are deeply convicted, and will soon obey.
The tent company feel very much encouraged to labor on in humility, so that the Lord can work with us; for he says, Without me ye can do nothing.
Brethren and sisters, pray for us, that we may keep ourselves humble and in the love of God; studying to show ourselves workmen approved unto God, that need not be ashamed, rightly dividing the word, that many sinners may be converted, the cause of God advanced, and his name honored and glorified.
J. SANBORN.
D. DOWNER.
Liberty Pole, Vernon Co., Wis., Aug. 22, 1870.
Follow Peace and Holiness.
By John Matteson
It is generally understood that we must believe and be baptized, if we would obtain salvation. We must accept of the truth and start for the kingdom. But all that start will not get there. Without faith we cannot be saved. Neither is it possible to be saved without holiness. “Follow peace with all men, and holiness, without which no man shall see the Lord.” Heb. 12: 14, We are here to be fitted for the society of Jesus and holy angels. We are to be tested, whether we will put down every sin and evil imagination; whether we will entirely cease from rebellion and come into perfect submission to the will of God. No seed or remnant of rebellion can be permitted to enter the kingdom, for then we would have the old story of sin and death acted over again.
Now is the time to earnestly seek for heavenly love and peace. Peace with all men. Jesus never spake an unkind word. He enjoyed perfect peace. Now when we get vexed against our children, or companions, or neighbors, using unkind words and suffering harsh feelings to arise, such behaviour is very sinful. In such a state we are not fit to see the Lord.
“Oh, but you don’t know how they provoke me! If I lived with different people, I would not feel so.”
Neither would you now, if the evil feeling was not in you. Let us not excuse ourselves; for that is the way of fools, which go down to destruction. Rather, repent. With shame and deep humility confess before the Lord, and seek that love which endures all things.
Oh! for a frame of mind so heavenly and holy that it cannot be disturbed by the cares and perplexities of this world. Oh! for a faith that can rise above transitory things, and daily conquer, leaning upon the strong arm of Jesus. Oh! for daily nourishment from the living vine, that we may bear much fruit. Hereby is our Heavenly Father glorified. Are we weak? Let our tendrils be entwined about the lovely Saviour. He is strong and mighty to save to the uttermost all that come unto God through him. Thus, and thus only, can we obtain holiness, and at last be permitted to see the Lord.
John Matteson.
Report from Winterset, Iowa.
By Dudley Marvin Canright
We have now been here five weeks. The first two weeks the weather was very fine. Since that time it has rained a great deal, and broken up our meetings several times. Sometimes it looked rather dark, but as soon as the weather cleared off, we found the interest as good as ever. The country people for miles around have been stirred. Teams are here most every night from eight and ten miles, and sometimes fifteen miles away. Some evenings we have had as many as forty-three teams hitched around our tent. The attendance, generally, has been very large, seldom less than three hundred, frequently five, and sometimes seven hundred. As usual, the churches and ministers do all they can against us; yet it seems only to stir up the people, and to convict them of the truth.
We have obtained a good list of subscribers for the REVIEW, and sold a good many books. Last Sabbath, though it rained, we had one hundred out, and a good meeting. Some brethren and sisters were here from Afton. There are upwards of forty now keeping the Sabbath, and we think we have good reason to hope for quite a number more. One encouraging feature is, that they seem to be good, substantial men and women—good material to work upon.
The Methodist minister has spoken against us twice. Last (Sunday) evening he spoke on the Sabbath. We reply to night. The interest seems about as good as ever. They are calling for labor in every direction, and there seem to be some promising fields opening here for fall and winter work. The Lord’s hand has evidently been in the work, for which we feel very much encouraged. We shall try to have a watchcare over the cause in this place, and not suffer the interest to die. We very much need a meeting-house, and perhaps may have to build. We have thought of going to Des Moines, as we have three or four weeks of warm weather left yet.
We hope we shall have wisdom to move right. Pray for us. D. M. CANRIGHT.
Knowing When to Speak and When to Hold Back
THERE is a time when thou mayest say nothing, and a time when thou mayest say something; but there never will be a time when thou shouldest say all things.
Discovering Faults Without Energy to Correct Them
Many persons have quickness to discover their faults, with not energy enough to eradicate them.
Cure for Envy.
By R. F. Cotterell
THIS terrible and malignant disease, though exceedingly dangerous, is not utterly incurable, if properly treated. But it will do no good to treat the symptoms, while the cause is undiscovered and unremoved. The cause must be removed, and the effect will cease.
What is the cause? What is the root, whence spring suspicion, evil surmising, jealousy, and envy? Selfishness and pride. Self-exaltation, pride, must be killed. Then evil surmisings and envy will wither and die. Humility and self-abasement must take the place of self-esteem and pride. When these are eradicated, the work is done, the patient will recover.
How can this be accomplished? In the first place, think how wicked and undeserving you are. Look at yourself. You may imagine that others are not what they should be; but if you will look at yourself, you may know that you are not. This suspicious disposition is evidence to others, and should be to you, that all is not right within. Deceptive persons are apt to distrust others. They think they are as bad, and perhaps worse, than themselves. The disposition to watch for others' faults, always suspecting evil intentions, is not free from evil itself. It sees faults in others where there are none, while it is blind to its own. It creates the aliment upon which it subsists. Thus it matures into jealousy and envy.
Think how good the Lord is to you. Think of the sufferings of Christ for you. Think of his forbearance in not cutting down a sinner so vile as you have been. Think how deserving of wrath, and undeserving of mercy, you are. Consider, too, that in reality your friends esteem you much more highly than you deserve. If they knew your sins as well as you do, they would esteem you less than they do. Abase and humble self, and you begin to have less trouble on account of others.
This is the true remedy for pride and its fruits. If properly applied, I am satisfied it will work a cure. If you want testimonials, I can say that I have been trying it in my own case (though it is said that physicians seldom test their prescriptions upon themselves), and have found great relief, though I do not claim a positive and permanent cure. But I am satisfied that, perseveringly followed, the cure will be perfect.
It was pride, self-exaltation, and these hateful passions, that excluded Satan from Heaven. And surely these things can never be admitted there. The peace of the city of God will never be broken by them. “There shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie.”
“Those holy gates forever bar
Pollution, sin, and shame;
None shall obtain admittance there,
But followers of the Lamb.”
It is a desirable thing to gain admittance to that place; but it could hardly be said to be desirable to have eternal life, where the carnal mind, with its base passions, exists. Let us then crucify sinful self, with its pride and envy, and get a preparation for the pure and exalted society of the world to come. I thank God that through Christ it may be done.
R. F. COTTERELL.
Jottings on Resisting Evil, Truth, and Temptation
By Jos. Clarke
Jottings.
To resist evil once, gives courage to resist the same again. So to yield once makes it easy to yield at the next occasion of temptation.
To feel that the realization of a truth or doctrine, in your own experience, has helped you on in your way to God, makes that truth a living reality. That truth or doctrine is to you brighter and more precious than the most fine gold, or the most precious of jewels. Without a living experience sacred truth is only a barren theory.
Some minds are changeable. One moment may suffice to change them from a state of self-complacency and pride, to one of despondency and gloom. This may be remedied by avoiding both extremes; by living near to God; by cultivating a habit of watchfulness and prayer, and evenness and steadiness of purpose; by temperance, purity, and health; by industry, regularity, and thrift.
“I will rebuke the devourer for your sakes,” (see Mal. 3:11) is a promise for the last days, to God’s people. Farmers troubled with the Protean form which the devourer takes, the grasshopper, the weevil, the caterpillar, the potato-bug, the miller, the chintz-bug, the curculio, and a score of devourers, threatening almost every grain, and fruit, and vegetable, and even the mighty oaks of the forest,—we say that farmers, and all concerned in husbandry, should so live that they may claim this promise for themselves. Verily the ravages of worms, bugs, and flies of every variety, ever heard of, and new developments yearly, remind one of the plagues of Egypt. Naturalists are puzzled to account for the number, and variety, and hatefulness, and destructiveness of the armies of devourers, which are annually developed.
To escape from temptation, is not yielding to it, and then obtaining pardon; nor is it running around it; but it is a victory, given in answer to prayer, in some unexpected way, bringing light and peace. See 1 Cor. 10:13.
If your watch is out of order, you do not undertake its repair yourself, but place it in the hands of a skillful mechanic. Now if the heart is out of order, we should proceed on the same principle. Go to God to have it set right. Perhaps there is some radical defect; the mainspring may be out of order; you can keep your heart with all diligence, by the grace and help of God, but it must be set in order first, in good running order, and it must have a good regular motion. See John 3:1-21.
The command to “keep the heart with all diligence,” is given to Christians. The unregenerated heart cannot apply this command to itself. The unconverted man should apply to himself another class of texts, such as this: “Come unto me all ye that labor and are heavy laden, &c.” Matt. 11:28. “Ho, every one that thirsteth, &c.” Isa. 55:1. Also Isa. 1:18: “Though your sins be red like crimson” &c. An unskillful application of scripture, is the great mistake of the present day. Souls are fatally misled, entrapped, bewildered, lost, by giving the wrong text, at the wrong time, in the wrong place. Who is sufficient for these things? Let us all pray for the eyesight, or spiritual sight, by which we may discern how to apply scripture: not only the prophecies, but the vast variety of scripture relating to Christian experience, and that relating to sinners, in all states of mind; some to alarm, some to heal, some to comfort, some to humble, some to encourage; when, how, and where.
JOS. CLARKE.
The Atheist and the Flower.
WHEN Napoleon Bonaparte was Emperor of France, he put a man by the name of Charney into prison. He thought Charney was an enemy of his government, and for that reason deprived him of his liberty. Charney was a learned and profound man, and as he walked to and fro in the small yard into which his prison opened, he looked up to the heavens, the work of God's fingers, and to the moon and stars which he ordained, and exclaimed, “All things come by chance.”
One day, while pacing his yard, he saw a tiny plant just breaking the ground near the wall. The sight of it caused a pleasant diversion of his thoughts. No other green thing was within his inclosure. He watched its growth every day. “How came it there?” was his natural inquiry. As it grew, other queries were suggested. “How came these delicate little veins in its leaves? What made its proportions so perfect in every part, each new branch taking its exact place on the parent stock, neither too near another, nor too much on one side.”
In his loneliness the plant became the prisoner's teacher, and his valued friend. When the flower began to unfold, he was filled with delight. It was white, purple, and rose-colored, with a fine, silvery fringe. Charney made a frame to support it, and did what his circumstances allowed to shelter it from pelting rains and violent winds.
“All things come by chance,” had been written by him on the wall, just above where the flower grew. Its gentle reproof, as it whispered: “There is One who made me so wonderfully beautiful, and he it is who keeps me alive,” shamed the proud man's unbelief. He brushed the lying words from the wall, while his heart felt that “He who made all things is God.”
But God had a further blessing for the erring man through the humble flower. There was an Italian prisoner in the same yard whose little daughter was permitted to visit him. The girl was much pleased with Charney's love for his flower. She related what87she saw to the wife of the jailer. The story of the prisoner and his flower passed from one to another, until it reached the ears of the amiable Empress, Josephine. The Empress said: “The man who so devotedly loves and tends a flower, can not be a bad man.” So she persuaded the Emperor to set him at liberty.
Charney carried his flower home, and carefully tended it in his own green-house. It had taught him to believe in a God, and had delivered him from prison.
A Good Example.
By Dudley Marvin Canright
The cross always seems exceedingly unpleasant, and hence we are inclined, when it is presented to us, to hesitate, and reason about it, to delay taking it up as long we can. By so doing we always give the enemy a great advantage over us.
In reading the history of Abraham I notice how very differently he acted. After the birth of Isaac it became necessary for Abraham to send Ishmael and Hagar away from his house. Abraham loved Ishmael, and it pained him exceedingly to be compelled to do this; but in the night the Lord appeared unto Abraham, and told him to send away Ishmael. “And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away.” Gen. 21:14.
This is a good example of obedience to God. “And Abraham rose up early in the morning,” and did what the Lord commanded him. He did not wait a few days to consider the matter whether he had better obey or not, but he went right about it. On another occasion his prompt obedience shows it still more conspicuously. Again the Lord appeared to him in the night and required him to go and offer up his only son Isaac. A greater sacrifice, a more painful duty, could not have been required of Abraham. Here if ever we might expect him to delay and falter, at least to take time to thoroughly consider the matter. But no, the record says, “And Abraham rose up early in the morning and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt-offering, and went to the place of which God had told him.” For this prompt obedience God greatly loved Abraham.
David also acted upon the same principle. Thus he said, “I made haste and delayed not to keep thy commandments.” Ps. 119:16. The apostle also acted upon the same noble principle of prompt obedience to God. When he was convicted of his duty, he said, “Immediately I conferred not with flesh and blood,” Gal. 1:16, but took up his cross promptly.
Prompt obedience is what the Lord greatly delights in. How often we see men and women, who are conscious of the claims of God’s law, hesitating and waiting to take up the cross. By such a course they become as weak as water, and very generally never take it up at all. D. M. CANRIGHT.
BE OF GOOD CHEER.
By L. E. Millne
Oh! the hallowed cross I see;
And the man of Calvary,
He who died, to save from sin,
Freely now invites us in.
By his blood so freely shed,
Bringing life, as from the dead,
Let us seek his perfect love,
All his wondrous mercy prove.
Swiftly now time speedeth on,
Soon our work will all be done.
Gracious Master, grant that we
May be welcomed home by thee.
Keep us near thy bleeding side,
Thou, who once wast crucified;
Leave, oh! leave us not, we pray,
In this dark and evil day.
Oh! the glory of that day,
Beameth now upon our way;
And we taste of that sweet rest,
Christ prepares for all the blest.
O, ye weary saints of God,
Hasten on your heavenly road,
Lift your heads, be of good cheer,
For the kingdom draweth near.
L. E. MILLNE.
Council Bluffs.
Obituary Notices.
Blessed are the dead which die in the Lord from henceforth.
DIED, of consumption, at Caro, July 8, 1870, Serena A., eldest daughter of Bro. and Sr. Calvin and Mary A. Hartshorn, aged 15 years, 11 months, and 2 days. She was a constant sufferer for some weeks before she died; but she never once murmured nor complained. L. C. T.
DIED, of dysentery, near Spencer, Owen Co., Ind., July 27, 1870, after a painful illness of 8 days, Josephine May, only child of Elbert B., and Ellen S., Lane, aged 2 years, 4 months, and 28 days. Funeral services were held in the Baptist church, and a very appropriate and comforting discourse given by Eld. Horn, Baptist minister, from Jer. 31: 15, 16.
While we have been called to the painful duty of consigning our precious babe to the cold, silent tomb, in a land of strangers, we resolve to patiently and cheerfully toil and labor on, till our work is faithfully done, that we may meet our “little one” clad in immortal beauty in the bright morning of the resurrection. E. B. & E. S. LANE.
DIED, in Genoa, Aug. 17, 1870, Clara E., only daughter of Luther and Mary F. Upson, aged 2 years, 7 months, and 15 days.
“So fades the lovely, blooming flower,
Frail smiling solace of an hour.” E. S. LANE.
DIED, in Roosevelt, Oswego Co., N. Y., May 31, 1870, after severe suffering from a complication of diseases for about 3 months, Bro. Elijah Davis, aged 69. Bro. Davis, during most of his life, was a believer in the doctrine of the final salvation of all men. But through the light of present truth, he was led to see that immortality is the gift of God, to be given only to those who seek for it by patient continuance in well doing; and for the last twelve years, he had been keeping the Sabbath of the Lord and striving to comply with all the requirements of the gospel. In his sickness he conversed often of the blessed hope, and of having a part in the first resurrection. F. WHEELER.