FROM the opening of this chapter it is evident that Daniel had so far misunderstood the period of the 2300 days as to suppose that they terminated with the seventy years' captivity of his people, predicted by Jeremiah. He accordingly "set his face unto the Lord God," and sent forth his supplications that he would remember his promise, and cause his face to shine upon his sanctuary which was desolate. And God answered the prayer of the prophet, as he often answers the prayers of his people now, not by granting them their direct requests, but by giving them something else which he sees it is better for them to have. So he answered Daniel, not by fulfilling his request, but by correcting the misapprehension upon which it was founded. In the very midst of his supplications, suddenly a divine personage stands before him. "Gabriel," is the joyful exclamation of Daniel, "whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation." Upon what errand had he come? "I am now come forth," says he, "to give thee skill and understanding." Understanding on what? That on which Daniel was evidently coming to wrong conclusions; that part of the "vision" seen "at the beginning," which he did not understand, but which of course Gabriel had been commanded to make him understand. And what was that? The period of time mentioned in that vision, and that only; for all else had been definitely explained. And how does he proceed to explain this point? He does it as follows: "Understand the matter, and consider the vision: Seventy weeks are determined upon thy people, and upon thy holy city." The word here rendered, determined, (chathak) signifies, literally, cut off. Gesenius in his Hebrew Lexicon defines it thus: "Properly, to cut off; tropically, to divide; and so, to determine, to decree." The earliest versions, the Septuagint and Vulgate, give the single signification of "cutting off" to this verb.
Mark now the lines of thought by which these two visions of Dan. viii, and ix, are inseparably interwoven:
1. Reference is made in chap. ix to the "vision at the beginning," in which Gabriel appeared to the prophet. This must refer to the vision of chap. viii, as that is the only previous vision in which that angel is said to have been present.
2. Gabriel was seen in the former vision: the same person appears again and cites the mind of the prophet back to that vision.
3. Gabriel was commanded in chap. viii, to make Daniel understand the vision. Daniel declared at the close of the chapter that he did not understand it; but says Gabriel in chap. ix, "I am now come forth to give thee skill and understanding. Understand the matter and consider the vision."
4. The point which was omitted in chap. viii, was time; all else was fully explained; and hence the angel in giving Daniel further understanding, as recorded in chap. ix, takes up that point, and that only: "Seventy weeks are determined" (cut off) &c.
5. Seventy weeks are said to be cut off from something; but there is no period given from which they can be taken, but the 2300 days of chap. viii. The seventy weeks must therefore be the first part of the 2300 days, and the date of these weeks must determine the date of those days. To deny this is to lay the word of God open to the serious imputation of gravely telling us that a certain period of time is cut off, but giving nothing from which it can be taken, and also of informing us that momentous events are to transpire at the end of 2300 days, but furnishing no conceivable point from which to date them.
In view of this conclusive testimony that the seventy weeks are a part of the 2300 days, is it strange that strong confidence should have existed on this point? As specimens of the noble utterances of the advocates of truth, touching this subject, irrefutable when uttered, and as good to-day as they were then, we present the following:
"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 of 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 (viii, 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." Advent Shield, 1844.
"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. viii, 14, is that the seventy weeks of Dan. ix, 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. ix, and the 2300 days of Dan. viii, 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."
What need we say more? The arguments which show the seventy weeks to be a part of the 2300 days, are all iron-clad and invulnerable. We may consider this question decided, and hereafter appeal to this decision as authoritative.
The following points, then, are now established: 1. That the seventy weeks are a part of the 2300 days. 2. That they are cut off from that period. 3. That consequently they are the first part of those days; and 4. That from the date of the seventy weeks, the 2300 days are to be reckoned. Hence they who have taken the position that the seventy weeks are no part of the 2300 days, have abandoned truth for error, and have taken ground that is untenable.
2. The inquiry now follows, Are those correct who remove the date of the seventy weeks from B. C. 457? The data which the Bible furnishes on this point are found in the further instruction of the angel to Daniel. After telling him that seventy weeks are cut off, and allotted to his people and their holy city, he speaks as follows: "Know therefore and understand that from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince, shall be seven weeks, and three-score and two weeks: the street shall be built again and the wall even in troublous times. And after three-score and two weeks shall Messiah be cut off, but not for himself; and the people of the prince that shall come, shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week; and in the midst of the week he shall cause the sacrifice and oblation to cease." Dan. ix, 25-27.
Seventy weeks contain 490 days. But before proceeding to an application of this prophecy, a word may be necessary relative to the nature of the time here introduced: is it literal or symbolic?
1. It is a fact that 2300 literal days (but little over six years) would not cover the duration of a single power in this prophecy, much less extend over them all. Therefore the days must be symbols, even as the beasts and horns are shown to be symbols.
2. It is a fact that a symbolic or prophetic day, is one year. Eze. iv, 5, 6; Num. xiv, 34. Hence the 2300 days denote 2300 years; and the seventy weeks, or 490 days, 490 years.
3. The fact that the seventy weeks, as all admit, were fulfilled in 490 years, is a demonstration of this theory.
The seventy weeks were to date from the commandment to restore and build Jerusalem, and we have thus only to find that commandment, to ascertain their starting-point. But the prophecy is still more definite than this; for it gives us also the events which mark their termination. Sixty-nine of the seventy weeks were to extend to the Messiah the Prince, or, to the commencement of our Lord's ministry upon the earth. During the seventieth week he was to confirm the covenant with many. In the midst, or middle, of that week, he was to be cut off, and cause the sacrifice and oblation to cease; which can refer to nothing else but his crucifixion. The seventy weeks then must be so dated as to bring the commencement of Christ's public ministry, and his crucifixion at the commencement and middle, respectively, of the last week. And taking the widest difference of opinion there is only a variation of a few years involved in the question respecting the date of the crucifixion of Christ; so there can justly be but little difference as to the date from which the seventy weeks should be reckoned. And this whole question might be left to an argument on this point, since this has as much bearing upon the question at issue, as even the commandment itself from which it is to date.
But it is not difficult to find the commandment to restore Jerusalem, a commandment, too, which went forth at the precise time to make the prophecy perfectly harmonize throughout.
There are but four events which can be taken as answering to the commandment to restore and build Jerusalem. These are, 1. The decree of Cyrus for the re-building of the house of God, B. c., 536. 2. The decree of Darius for the prosecution of that work which had been hindered, B. c. 519. 3. The decree of Artaxerxes to Ezra, B. c. 457, Ez. vii, and 4. The commission to Nehemiah from the same king in his twentieth year, B. c. 444, Neh. ii.
Dating from the first two of these decrees, the seventy weeks would fall many years short of reaching even to the Christian era; besides, they had reference principally to the restoration of the temple and the temple-worship, of the Jews, and not to the restoration of their civil state and polity, all of which must be intended by the expression, "to restore and to build Jerusalem." Thus failing to answer to the prophecy in any respect, these two decrees have never been brought into the controversy. The only question lies between the decrees which were granted to Ezra and to Nehemiah.
(To be Continued.)
A Close Place for No-Lawites.
By B. F. Snook
THE advocates of the abolition of the law of God are as zealous to carry their point as was Paul to persecute the saints, and as were the Jews to put the Lord to death. They study craft, and devise every argument that61they can draw from the unfailing source of their sophistry, to prove that the moral law of ten commandments perished on the cross. We will for the sake of the argument admit their claims, and show, by what follows, the great absurdity and fallacy of their position.
1. As the law of ten commandments is the only law the obligation of which can be generally binding on all men, it follows that from the time of its abolition, there is no law of general obligation to the world.
2. The apostle represents all responsible men as being divided into two classes, and as occupying two positions before God: 1st. The faithful, or people of God. 2d. The unconverted, or those having no hope. The first class is said to occupy a position in which they are not under the law, but under grace. "For sin shall not have dominion over you, for you are not under the law, but under grace." Rom. vi, 14. To be under the law and under grace, is to be in two states diametrically opposed to each other. To be under grace signifies to be justified by grace. "Being justified freely by his grace through the redemption that is in Christ Jesus." Rom. iii, 24. This is further proved by the consideration that all who are said to be under grace, are said to be justified, saved, and pardoned.
The teachers of the No-law school very willingly admit that we are under grace, and not under the law, and then draw their inference that the law is not binding, and that we can transgress it without sin. Such, however, was not the conclusion of the apostle Paul. He says, "What then? shall we sin because we are not under the law, but under grace? God forbid." Rom. vi, 15. From this it is very certain that Paul considered that our obligations to obey the law are none the less because we are under grace. Now as the people of God were not always his people (as Peter says, "Which in time past were not a people, but are now the people of God; which had not obtained mercy, but now have obtained mercy," 1 Pet. ii, 10), it follows that they were not always under grace. In their alien or unconverted state they were not under grace, but when they were converted and turned to God, they came under his grace. Hence the question for our no-law friends to settle, is, What were they under before they came under grace? The law was abolished, they say; hence they could not be under that, and therefore were not under anything.
Where there is no law there is no sin; and where there is no sin there is no condemnation; and where there is no condemnation there is no justification, on the grounds of innocence. Therefore all men, before they are converted and pass under grace, are innocent and justified, and in this state are sure of salvation. But the salvation of those under grace is not so certain. They are admonished to give all diligence to make their calling and election sure. 2 Pet. i, 10, 11. If they fail to do this and fall away, they cannot be saved: Heb. vi, 6. Therefore the best way to be saved is to live as far from grace as possible, for the further we live from under grace, the more certain are our chances for salvation.
These very great absurdities show the inconsistency of the premises containing them. The apostle tells us what the unconverted were under in his day. Speaking in the year A. D. 60, he said, "Now we know that what things soever the law saith (not did say, as they would have it), it saith to them who are (not were) under the law; that every mouth may be stopped, and all the world may become guilty before God. Rom. iii, 19. This is so plain that all the mist that can be thrown around it, never can destroy the force of the truth on this point.
The sinner therefore is under the law. And why is he? Because he has sinned against it, and is guilty; and for this reason he is condemned. Hence the opposite ideas of being under grace and under the law.
Those who are under grace are not under the law, and those who are under the law are not under grace. Query. But how can the sinner be under the law if it is abolished? He could not be, and as he is under it, it must be binding, and was therefore not abolished.
The mission of Christ into this world was of a far higher character and object than to abolish or kill his Father's law. He gave us an example of obedience to its claims, and we are admonished to follow him. 1 Pet. ii, 21, 22. He died for us, not to degrade his Father's moral government, but to redeem us from the curse of the law. Gal. iv, 5. He arose from the dead, and ascended up on high, and showed his great regard for the law to which he yielded perfect obedience during his life here. He said, "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Rev. xxii, 14. May the Lord help us to live so that at last we may share in the everlasting benediction of this promise. B. F. SNOOK.
S. P. Leland.
By Moses Hull
BRO. WHITE: As it is well known by the readers of the Review that I had a friendly discussion with S. P. Leland, at Lowell, Mich., last fall, and that he at that time was a rank infidel, declaring that he could neither believe in the Bible nor the God of the Bible, perhaps the following letter from him may not be amiss.
S. P. Leland occupied a high position in the infidel ranks. I have now three books in my possession published by him, all of which strike against the Bible. He was for a while a regular correspondent of the Banner of Light, and was chosen on two occasions to deliver the oration at the celebration of the anniversary of Thomas Paine. Articles in the Banner of Light show how deeply they feel his loss. My prayer is that he may find the whole truth, and succeed in undoing his former works.
M. HULL.
LETTER FROM S. P. LELAND.
MOSES HULL, Dear Sir: I have neglected too long to acknowledge the receipt of your work—"The Bible from Heaven." I am much pleased with it. It is just what one needs for reference. Its arguments are condensed and admirably arranged under their appropriate heads. You have my thanks, not only for the copy sent me, but for the good done in its publication. I rather think it will be found hard to answer.
But, withal, I cannot help regretting the manner you have treated the subject of your last chapter. It will not do to impeach science. In treating it in the manner in which you have, you virtually acknowledge that if geology be true, then it is opposed to the Bible. I repeat, I am sorry you have thus treated it. To my mind now, nothing so beautifully exemplifies the majesty and divinity of the Scriptures as the revelations of geological science. It is true there is some ground for infidels to find fault with it. You know this. But nothing but my unbending confidence in geology would ever have wrought the change in my religious opinions which has occurred in the last eight months. Could I find62time, I would prepare a pamphlet of seventy-five or eighty pages, which I believe would undo what I have done on the wrong side of this subject. Wish you would ask Mr. White on what conditions he will undertake the publication of such a pamphlet, in October,—an edition of one or two thousand, if I will take two hundred at wholesale price, in advance. I am anxious on this subject, for I feel a great good can be done there.
Were you at all surprised in my change of opinion? You could not have been more surprised than I was myself. I had been blinded by the wily facination of Spiritualism; and when its dark vail fell, I leaped to the light of heaven—joyous as a freed bird. Oh! how was I blinded so long?
I shall be glad to hear from you. Wish I could see you and talk with you. My address is Cleveland, Ohio. Mrs. Leland unites with me in sending regards to Mr. Loughborough and yourself.
Yours very truly.
S. P. LELAND.
Lagrange, Ind., June 6, 1863.
Our Country.
By J. Clarke
We soon become hardened by direct contact with evil; especially if we in any sense, directly, or indirectly, countenance wrong doing.
For about two centuries, the part of the North American Continent now named the United States, has been rapidly changing, from a wilderness, to a populous commonwealth, teeming with life and activity.
During this time, unexampled prosperity has attended this flourishing growing country. Agriculture, mechanics, with the arts and sciences, have equally rivaled each other; and education has been made as common, almost, as the free air of heaven.
Universal toleration of all creeds and opinions, has given widest scope for discussion, and men have become accustomed not only to know and claim this prerogative, but often it has been perverted to an unbounded extent, until treason has been propagated in the halls of legislation.
Side by side with the tree of Liberty, has grown up another plant of a totally different character; and for as many centuries as the tree of Liberty has extended itself, tending upward to the clouds, while its roots penetrated as far into the earth, for so many centuries has the Upas tree of slavery flourished in a more genian soil and clime.
This deadly tree has had a fertile soil and the most favorable climate the temperate zone affords; and cunning men have watered its roots, and fostered its growth while the tree of Liberty, has grown up amid rocks and sands, in sterile soil, in a land of ice and snow.
Two trees, of such gigantic proportions, and of such opposite qualities, flourishing side by side, have astonished the sages of other lands.
But figures are tame, realities need no coloring, all are familiar with the sad history. Our country has like Jonah's gourd grown up in a day, and to all appearance its fall will be as sudden, and as the gourd withered before the sun, so will liberty wither in a day when pride has filled her cup.
But saddest of all is the influence of evil principles upon the public mind; the influence of such a monstrous system as American slavery upon the morals of our countrymen, is baneful indeed.
The youth is taught from infancy to despise the colored race, and even now, while the hand of Jehovah is put forth in wrath for the scourging of this proud oppressive nation, while almost every train of cars brings home more or less of coffined corpses, from the scene of conflict, even now, as thousands of our men are falling in battle, and by disease, we may daily witness on all our great thoroughfares, the proudest bearing toward, and contempt for, the colored race; scorn, and indignity, are heaped upon them; often, too, is this manifested toward men of worth and character, merely because of their color.
Oh, pride, to what lengths hast thou attained! and how few can plead innocent of complicity with the gigantic sin of slavery. Who has felt for the slave as for a brother in bonds, as bound with him? Who has persistently protested against these evils?
Slavery and its attendant evils, have eaten out the vital power of the nation, it has sown discord and anarchy, and confusion. This ridiculous prejudice against men of color, all proceeds from this system.
The most enlightened virtuous men, if black, are shut out of society, and from the ballot box; yet they must pay their taxes, while their children even in these free States, are often deprived of schooling; but reflection will fill out the picture. Alas! the evil is past cure.
J. CLARKE.
Report of Meetings in Minn.
By H. F. LASHIER
BRO. WHITE: Bro. Snook commenced meetings with the church near Pleasant Grove on the evening of June 30, and continued with us until the morning of July 6, preaching ten discourses. When he came here we were in a backward and lukewarm condition. Two partial organizations had taken place, but a thorough work had never been performed; and the influence of the church had been such that they must repent and do their first works and heed the counsel of the faithful and true Witness. Rev. iii, 17-18, before the blessing of God could follow the labors of his servant. Bro. Snook began under a heavy burden for the cause here, but through the earnestness and zeal of his labors attended by the Spirit of God, a good work has been done here. Many hearts were touched while he proclaimed the solemn truths of the last days. A church of ten members has been organized on a firm basis, and the plan of systematic benevolence established.
Our S. B. Fund at present will amount to eighty-eight dollars and thirty cents per year. Two were baptized on first-day, July 5; and by the river side, in a brief clear and forcible manner, Bro. Snook gave an explanation to the people of the Bible view of baptism.
We feel truly thankful to God and the General Conference that Brn. Snook and Sanborn have been sent to this State, at this time. We are looking forward to better days.
A good interest has been manifested among the people here, and some have confessed the truth. May God give them strength to live it out. Bro. Snook has gone to Ashland to meet Bro. Sanborn but hopes to return and continue meetings here until the State Conference.
Dear Brn. and Sisters, the work has commenced in earnest in Minn. Shall we work with it? May God help us to rise with the message, that souls may be gathered in Minnesota.
Yours in hope of eternal life,
H. F. LASHIER.
July 6 1863.
Salvation.
By S. Harris
THE work of the Saviour is salvation. It involves all that we can imagine of perfection, deliverance from mortality and all its ills, immortal youth and beauty, angelic intelligence and power, perfect excellence, like the excellence, of Christ, the society of all the glorified, the vision of God, and intimacy with him forever. Revelation searches the entire creation, and uses all its beauties and glories as shadows of that higher beauty and blessedness. This is salvation—the work of Him who bears the precious name, Saviour. This is the work on which he was intent when he left the heavenly glory and came down to earth. This is the work which nerved Him to dwell on earth, a man of sorrows, to encounter temptation, and to die on the cross. This is the work on which he is intent in heaven, and for which he ever liveth to make intercession for us. This is the work which he aims to perfect to its utmost glory in every penitent sinner that comes to him. When he first approaches the heart of a child, when he invites and draws him by the Holy Spirit, it is that he may bless him with all the glories of a perfect salvation. With this end he follows him with the means of grace, the discipline of providence, and the guidance and support of the Spirit. This work he can not complete while the believer, remains on earth. The believer, while in this body of weakness, in this world of sorrow, he cannot array with glory, and make him like the sun in brightness. He must take him to himself, where the weakness of mortality is no more felt, where temptation no more assails, where trials and sorrows no more come. There he can array him in splendor, and put the crown upon his brow. There he can make him like himself, glorified in both body and spirit. There he can present him before the angels and before the Father, a sinner saved by grace, a trophy of his redeeming love, pure among the pure, radiant among the shining ones, so that no eye can see any stain of his former pollution, or scar of his former ruin. It is then the Saviour sees the travail of his soul and is satisfied. Therefore it is his desire that his saints be with him and behold his glory, because only thus can he secure the completing of that work of salvation, for which he came to earth in his humiliation, and upon which, in all his merciful dealings with the individual, he has been intent.—S. Harris.
Returning to the Sabbath Truth
By Manning Curry
From Bro. Curry.
Bro. White : I wish to say through your paper that I have concluded that it is safer to obey the truth than to follow the traditions of men. It is known to many of the readers of the Review that I for a time observed the Sabbath of the Bible. But through a false train of thought my feet were turned away from the truth unto fables touching the Sabbath of the Lord. This was truly humiliating to me, notwithstanding I had endeavored to live faithful to my high calling during the time of my departure from the holy commandment delivered unto me. When through careful investigation I saw my mistake I was led to say, How frail a thing is man, how liable to be deceived! But what shall I do? was my most earnest and solemn inquiry.63I reviewed the whole argument over and over, and every time came out that the Sabbath was made for man. I laid the matter before my companion. At first she was not at all inclined to look favorably toward the Sabbath, but her arguments were easily met, yet her prejudice against the change was very great. "What will you do? the Sabbath brethren will not have confidence in you, and your brethren will reject you." All this had some degree of plausibility to me for a moment; but when the awful responsibilities of the day of judgment had rolled upon my mind, and rushed into my very soul, I was ready to exclaim with all my heart, Let God be true, if it makes every man a liar. At this stage of the matter I found my feet upon the rock. Thanks be to God for all this! I esteem the smiles of the supreme God far above the smiles of frail man, who is but a grasshopper. Thrice happy is the man that rises in God's favor, though he falls in man's. It is better far to be owned of the Lord amid the trying scenes of the day of wrath, than of deceitful men here for a moment.
It is about a year since I returned to the Sabbath. During this time I have been zealously engaged in restoring that which I had destroyed. But I can here say that I had said but little against Sabbath-keeping during the time that I did not keep it, because I could see but little that could be said; also I thought that the no-Sabbath theory was rather out of order. There was not much about it that looked enticing. And relative to Sunday-keeping, I never saw any light in it; all was dark to me. But not so when the seventh-day Sabbath stands as an abiding institution from creation down to the end of the world; all is order, all is light.
The little church that I preached to, that had just been raised up by the preaching of the word through my feeble labors, now numbering eleven, have investigated the Sabbath truth, and are now keeping it. To God be all the praise!
While we find our humble faith despised and scoffed at by a wicked world, and the proud and scornful church, those of like precious faith seem very near to us. Our brethren have many times expressed a wish that some circumstance might occur that might place the Sabbath truth a little nearer the high position God designed it should occupy. This might be brought about if some able speaker should appear in our midst. If we were able to pay the expenses of a tent-meeting, it would, in this rich and populous country, give an extensive hearing, and doubtless bring in a good harvest. Our brethren bear one qualification for the kingdom, and that is the inconvenient one—poor of this world. It is quite probable that we might not harmonize on all points of faith, yet we feel a strong attachment to Sabbath-keepers, because it is our truth that is most shamefully abused, and all that is earthly, sensual, and devilish, is incensed against it.
If this should be counted worth anything for the Review, you are at liberty to publish it. It will be gratifying to my feelings that many of the good people that I have formed such a strong attachment to while among them, should at least hear that I had recovered myself from the snare of the Devil into which I had fallen. And believing that I have obtained favor of God, and have at this time his approval, I most humbly ask the forgiveness of those dear brethren with whom I have, shoulder to shoulder, beat the strong tide of opposition and hatred. I acknowledge with regret that I have caused the bleeding truth of the holy Sabbath of the Lord our God to be lightly esteemed. But all the atonement that I can make for my past wrong is to do right in the future.
Yours yet in hope of eternal life,
Manning Curry.
Who Loves Me Best?
Who loves me best?—my mother sweet,
Whose every look with love's replete;
Who held me, an infant, on her knee,—
Who hath ever watched me tenderly;
And yet I have heard my mother say,
That she sometime must pass away;
Who then shall shield me from earthly ill?
Some one must love me better still.
Who loves me best?—my father dear,
Who loveth to have me always near;
He whom I fly each eve to meet,
When passed away is the noontide heat;
Who from the bank where the sunbeam lies,
Brings me the wild wood strawberries.
O he is as dear as my mother to me—
But he will perish, even as she.
Who loves me best?—the gentle dove,
That I have tamed with my childish love;
That every one, save myself, doth fear,
Whose soft coo soundeth when I come near;
Yet perhaps it but loves me because I bring
To its cage the drops from the clearest spring,
And hang green branches around the door:
Something, surely, must love me more.
Who loves me best?—my sister fair,
With her laughing eyes and clustering hair;
Who flowers around my head doth twine,
Who presseth her rosy lips to mine,
Who singeth me songs in her artless glee—
Can any love me better than she?
Yet when I asked, that sister confessed
Of all she did not love me best.
Who loves me best?—my brother young,
With his healthy cheek and lisping tongue;
Who delighteth to lead me in merry play
Far down the green-wood's bushy way,
Who showeth me where the hazel nuts grow,
And where the fairest field-flowers blow;
Yet perhaps he loves me no more than the rest—
How shall I find who loves me best?
My mother loves me, but she may die:
My white dove loves me, but that may fly;
My father loves me—he may be changed;
I have heard of brothers and sisters estranged,
If they should forsake me, what should I do?
Where should I bear my sad heart to?
Some one, surely, would be my stay—
Some one must love me better than they?
Yes, fair child, there is One above,
Who loves thee with an unchangeable love:
He who formed those frail, dear things,
To which thy young heart fondly clings—
Even though all should forsake thee, still
He would protect thee through every ill,
O is not such love worth all the rest?
Child, it is God who loves thee best!
Religion for Bright Days.
RELIGION is often commended to us as a comfort in sorrow and a support, in the dread hour of death. The young, the hale, and the joyous, listening to the seducing whispers of their poor, weak hearts, are tempted to conclude that it is not for them. They are bound to enjoy life; they feel as if religion would only burden them. But it should not be thought for a moment that religion is suited only to suffering and gloomy scenes. It is meant for the whole of life,—for its fair weather and its storms,—for the peaceful home and the peril of the battle-field,—for Sabbaths and week-days,—for the elastic spring of youth and the tottering step of age.
It is true that religion is most needed in times of tribulation, just as the mariner most needs the aids of science when the storm comes and the sea is rough. What would you think of the voyager who should neglect to take with him the acknowledged requisites for safe navigation, because he was putting out to sea on a bright day, and was likely for the present to have plenty of way-marks to sail by? When the night and the cloud hide his way-marks, and he can see neither sun nor star, and the tempest beats upon him, he will want these helps. Would they have rendered his clear days and fair sailing less pleasant and happy? "Wisdom is a tree of life to them that lay hold upon her."—Sel.
Letters.
"Then they that feared the Lord, spake often one to another."
The Review’s Encouraging Ministry
By R. Beacham
From Sister Beacham.
DEAR BRETHREN AND SISTERS: I am often cheered by reading the letters in the Review, and I feel like bearing my testimony in favor of those precious truths we are trying to obey. I feel like praising God's holy name for the light of present truth. I have had the privilege of reading the Review for nearly three years, and feel as though I had lost a teacher when it fails to make its weekly visits. It seems to me that I could hardly get along without it. It comes laden with truth and encouragement, hope, and comfort, that is cheering to those who are looking for the near coming of Christ. I want to be one of those that keep the commandments of God and the faith of Jesus before the world, that others may see the beauty of God's law that is holy, just, and good.
Tiffin, Ohio. R. BEACHAM.
We Die by Living to Ourselves
WE die by living to ourselves.
Report from Minnesota.
By I. Sanborn; B. F. Snook
As some may be anxious to know how we find things in Minnesota, we answer, bad, indeed. While we find the third angel's message with its sanctifying truths trodden into the dust by those who profess to be its friends, and the wicked mocking at their profession, we find, too, that all the serious trouble now in Minnesota, has been introduced, first, by ministers who first preached the message here, in connection with which they held some long church-meetings, or more properly speaking, church-trials, which have been followed up since, by young, inexperienced ministers, and young would-be ministers, which together have almost ruined everything.
Let me here suggest to my fellow-laborers a mode of proceeding where they may find trouble among brethren and sisters sufficiently great to demand an investigation. Heed the rules laid down by the Saviour in Matt. xviii, 15-18: "If thy brother shall trespass against thee, tell him his fault between thee and him alone. If he shall hear thee, then thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church." Then I would advise the church to appoint a committee of three, and instruct them to have the parties agree that the decision of the committee shall be final. This course will save long, tedious church-trials, and also save from confusion, such as we found at Oronoco, Minn.
Well, says some brother, what do you do with such confusion? Answer. I preach the straight, cutting truths of Jesus to them, telling them to obey him; for he says in John xv, 14, "Ye are my friends if ye do whatsoever I command you." See also 1 Peter i, 22. "Seeing ye have purified your souls in obeying the truth, see that ye love one another with a pure heart fervently." Chap. ii, 1. "Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, all evil speakings," &c.
After preaching at Oronoco a week, the brethren concluded to obey the Lord in all he commanded them. A church of fourteen members was then organized, and one was added by baptism before we left. A number of others intend to unite soon. They adopted systematic benevolence according to the tithing system. They feel much encouraged and strengthened. So do we. May God add to their number such as shall be saved, is our prayer.
I. SANBORN.
B. F. SNOOK.
Ashland, Dodge Co., Minn., July 3, 1863.
P. S. At Ashland, also, I found the brethren all in trouble and confusion; but through the power of truth the enemy has been routed, and God's people are coming together into the unity of the faith. Last evening we organized a church of ten members. Others are trying to get ready to go with them, while sinners are trembling at their doom and inquiring the way to Zion. We hope the church will soon let her light shine, so that God will add to their numbers. J. S.