In taking our leave of the image, we do the same of the terrible beast of chap. vii. in its first form; but we are brought further down on the stream of time in that chapter, and have some additional particulars revealed to us, which next claim our attention.
As Daniel was considering this fourth beast, he suddenly presented to his view a new phase. A little horn thrust itself up among the ten, and plucked up three of them by the roots; and it had eyes like the eyes of man, and a mouth speaking great things. When the angel explained the ten horns to be ten kings, he also said: “And another shall rise after them; and he shall be diverse from the first and he shall subdue three kings. And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and shall think to change times and laws; and they shall be given into his hand until a time, and times and the dividing of time.” Verses 24, 25.
Has such a horn arisen? and has such a revolution taken place among the kingdoms of Europe? We answer, Yes; and again cite the reader to the page of history. Protestants all agree in applying this little horn to the Papacy; and, indeed, the specifications are so plain, that there is hardly room for mistake.
In our investigation of this horn, three points claim our consideration: 1. The events of its rise; or the plucking up of three horns. 2. Its character as shown in speaking great words against the Most High, wearing out the saints, and thinking to change times and laws. And 3, its continuance, during a time, times, and the dividing of time.
1. Were three kings overthrown to prepare the way for the Papacy, in a manner to fulfill the prophecy? To ascertain this, we must consider a few items of its rise and progress. Paul said that even in his day the mystery of iniquity was already at work. 2 Thess. ii, 7. He knew the depravity of the human heart, the strength of ambition, and the intoxication that attends the possession and exercise of worldly power. And from the office of bishop, which was in his day established, and in Rome where he had preached in bonds “the salvation which cometh from God,” the Papacy, the Man of sin, the Son of Perdition, at length arose.
The first pastors or bishops of Rome enjoyed a respect proportionate to the rank of the city in which they resided; and for the first few centuries of the Christian era, Rome was the largest, richest, and most powerful city in the world. It was the seat of empire, the mother of nations. “All the inhabitants of the earth belong to her,” said Julian, and Claudian declared her to be “the fountain of laws.” “If Rome is the queen of cities, why should not her pastor be the king of bishops,” was the reasoning they adopted. “Why should not the Roman Church be the mother of christendom? Why should not all nations be her children, and her authority their sovereign law? It was easy for the ambitious heart of man to reason thus. Ambitious Rome did so.” The bishops of the different parts of the empire felt a pleasure in yielding to the bishop of Rome some portion of that honor which was due to the queen of the world. There was originally no dependence implied in the honor thus paid. “But usurped power in-
creases like an avalanche. Admonitions at first simply fraternal, soon became absolute commands in the mouth of the Pontiff. The Western bishops favored this encroachment of the Roman pastors, either from jealousy of the Eastern bishops, or because they preferred submitting to the supremacy of a pope, rather than to the dominion of a temporal power.”
Thus was everything tending towards placing the bishop of Rome on the supreme throne of Christendom. But in the fourth century, an opposing influence arose, in the promulgation of Arianism. The doctrine of Arius was “that the Son was totally and essentially distinct from the Father; that he was the first and the noblest of those beings whom the Father had created out of nothing, the instrument by whose subordinate operation, the Almighty Father formed the universe, and therefore inferior to the Father both in nature and dignity.” This opinion was condemned in the Catholic council of Nice in 325, which decreed that Christ was of one and the same substance with the Father. Hereupon Arius was banished among the Illyrians, and his followers compelled to give their assent to the creed composed on that occasion. The Arians therefore became bitter enemies and opposers of the Pope and Catholic Church.
With these facts before us, we can easily see how the spread of Arianism would check the influence of the Catholics, and how fatal the possession of Rome and Italy by a people of the Arian persuasion would be to the supremacy of a Catholic bishop. We are therefore prepared for the following statements of the historian:
Odoacer was king of the Heruli, and the first of the Barbarians that reigned over the Romans. He took the throne of Italy in 476. Of his religious belief, Gibbon says: “Like the rest of the Barbarians, he had been instructed in the Arian heresy; but he revered the monastic and episcopal characters, and the silence of the Catholics attests the toleration which they enjoyed.” But Odoacer in 493 was dethroned by Theodoric, the king of the Ostrogoths, who in turn took the throne and was acknowledged the king of Italy. He also had been instructed in the Arian doctrine. “The triumphs of Arianism were, however,” says Mosheim, “transitory, and its prosperous days were entirely eclipsed when the Vandals were driven out of Africa, and the Goths out of Italy by the arms of Justinian.” The Vandals fell before the victorious arms of Belisarius, Justinian’s general, in 534, and the Goths, retiring, left him in possession of Rome in 538. Justinian, five years before (A. D. 533), had issued a decree, declaring the bishop of Rome the head of all the churches, and that by the “decisions and right judgment of his venerable see, heretics are corrected.” By these conquests of Belisarius he was enabled to put this decree into effect.
D’Aubigne also testifies: “Princes whom these stormy times often shook upon their thrones, offered their protection if Rome would in its turn support them. They conceded to her the spiritual authority, provided she would make a return in secular power. They were lavish of the souls of men, in the hope that she would aid them against their enemies. The power of the hierarchy which was ascending, and the imperial power which was declining, leant thus one upon the other, and by this alliance accelerated their two-fold destiny. Rome could not lose by it. An edict of Theodosius II. and of Valentinian III. proclaimed the Roman bishop ‘rector of the whole church.’ Justinian published a similar decree.”
If the Pope was not hereby entitled the head of all the churches, he never could be.
“The authenticity of the title,” says Mr. Croley, “receives unanswerable proof from the edicts of the ‘Novellæ’ of the Justinian code. The preamble of the 9th states, ‘that as the elder Rome was the founder of the laws; so was it not to be questioned that in her was the supremacy of the pontificate.’ The 131st, on the Ecclesiastical Titles and Privileges, chapter ii, states: ‘We therefore decree that the most holy Pope of the elder Rome, is the first of all the priesthood, and that the most blessed Archbishop of Constantinople, the new Rome, shall hold the second rank after the holy apostolic chair of the elder Rome.’”
It is true that the Pope did not become a temporal prince till made so by Pepin, the French monarch, in 755; and he did not reach the height of his power till the tenth and twelfth centuries; but this is not the point in the prophecy: the question is, When did the Papacy become possessed of civil power, so that the saints, and times, and laws, might be given into its hands? This must have been in A. D. 538, when by the force of arms, Justinian established his decree by which he had constituted the Pope the head of the church and the corrector of heretics. And we conceive that the overthrow of the three kingdoms above enumerated, the Heruli, the Vandals, and the Ostrogoths, fulfilled the prediction that he should subdue three kings; for that three kingdoms were overthrown to make way for his supremacy, the Pope has ever since signified by his triple crown.
2. “And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and shall think to change times and laws.” A sufficient commentary on the words of arrogance and blasphemy which this little horn was to speak will be found in the titles which the Pope has assumed. He claims to be “Universal Father,” “Holy Father,” “His Holiness,” “Sovereign Pontiff,” “Supreme Head of the Church on Earth,” “Pater Familias,” (i. e. Father of the family of God,) “Successor of Peter,” “The Infallible One,” “Prince of the Apostles,” “Vicar of Christ,” “Father of Fathers,” “Lieutenant of Christ,” “Father and Doctor of all Christians,” “Lord of lords,” “A God on Earth,” “Lord God the Pope,” “Prince of the World,” “Monarch of the Earth,” “King of kings.”
“And shall wear out the saints of the Most High.” No phrase could better denote the long and tedious persecutions of the saints by the Catholic Church. “It has been computed,” says the Religious Encyclopedia, “that fifty millions of Protestants have at different times, been the victims of the persecutions of the Papists, and put to death for their religious opinions.”
“And think to change times and laws.” There are but two kinds of laws with which the Pope could have anything to do; and these are the laws of men and the laws of God. But the laws designated in the text, are those over which he has no control, and no power to change; for it does not say that he should change them, but only think to do it. But human laws the Pope has instituted, changed or abrogated at his pleasure, and has also in this respect had a perfect right to do as he has done; these cannot therefore be the laws referred to: they must be the laws of God. Has the Papacy interfered with these? Read the following from Prof. Gaussen:
“Daniel says of the little horn: A king diverse from the other ten shall think to change times and laws. This denotes the unparalleled attempt which the Pope has made upon the Laws of God: pretended to change the Law in its sovereignty, in its sanction, in the extent of its promulgation, in its contents, in its morals, and in its doctrines. He alone on earth, proclaiming himself infallible, has dared to put his decrees and traditions on a level with, and above the Scriptures. He alone on earth has pretended to pardon the sins which the Law condemns, and to dispense from the duties which the Law commands.”
According to the boast and testimony of all Catholics53the Pope has directly changed the fourth commandment; he has abolished the second, divided the tenth, and transposed nearly all. For proof of these statements we refer to the various Catholic Catechisms in the land.
3. “And they shall be given into his hand until a time, and times, and the dividing of time.” How long a period is denoted by this expression? This can easily be determined by reference to the Bible computation of time. In the language of Scripture a month has 30 days. Compare together Gen. vii, 11, 24; viii, 3, 4. There being twelve months in a year, a year would consist, according to this computation, of 360 days. A full year is also called a time. See Dan. xi, 13, margin. Compare also the marginal chronology of Dan. iv, 28, 34, which allows seven years to fulfill the period of Nebuchadnezzar’s degradation till seven times should pass over him. Josephus also plainly tells us “that Nebuchadnezzar was driven from his kingdom seven years. The period denoted by the text would therefore be, 1st, a time, one year, 360 days, 2d, times, two years, (the least that can be denoted by the plural number,) 720 days, and 3d, the dividing of time, half a year, or 180 days; which being all put together, make 1260 days. And a day in symbolic language, signifying just a year, [Num. xiv, 34; Eze. iv, 6] the period turns out, divested of all mystery, to be just 1260 years. This is the same that Dr. Clarke gives us in his note on Dan. vii, 25, where he says, “In prophetic language a time signifies a year; and a prophetic year has a year for each day. Three years and a half (a day standing for a year as in chap. ix, 24) will amount to one thousand two hundred and sixty years, if we reckon thirty days to a month as the Jews do.”
But the same period and same power are elsewhere brought to view in the word of God. In Rev. xii, 6, we read of a woman (the acknowledged symbol of the church) who fled from the face of the dragon to a place prepared of God, that they should feed her there a thousand two hundred and three score (1260) days. The same woman is again mentioned in the 14th verse, and the time during which she was to be nourished in the wilderness, as brought to view in verse 6, is here called a time, and times, and half a time. These two expressions therefore, the word of inspiration for it, denote the same period.
Again: In Rev. xiii, John speaks of a beast to whom there was given a mouth, which he opened in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. This power is on all hands acknowledged to be the Papacy; and who can fail to see its identity with the little horn of Dan. vii? But it is said of this beast, that “power was given him to continue forty and two months.” As we have seen that in Bible language, a month consists of thirty days, forty-two months would amount to just 1260 days; which is farther proof that the two powers are identical, and that the expression, a time, times, and dividing of time through which the little horn was to continue, denotes in prophetic language, 1260 days, and in literal language 1260 years. There can be no doubt therefore in regard to the duration of the little horn’s dominion over the saints, and times, and laws; and this being settled we are prepared for the application.
Having shown that the Papal supremacy commenced in 538, we have but to add 1260 years to that date to find its termination. They carry us to A. D. 1798; and here history has set up a towering waymark for the comfort and encouragement of all those who, waiting for the consolation of Israel, are watching the signs of the times, and patiently studying the word of prophecy. If clothing the Pope with temporal power gave the saints into his hands, and marked the commencement of his career, depriving him of that power, would terminate his supremacy; and the Pope was thus deprived of his civil authority in 1798. It is a notable fact of history, that on the 10th of February, 1798, Berthier, one of Napoleon’s generals, at the head of the Republican army of France, entered the city of Rome and took it. On the 15th of the
same month, the Pope and his cardinals were taken prisoners, and shut up in the Vatican. The Papal government was abolished, and Rome and Italy, at the request of the people, were erected into the Roman republic. The Pope was carried a captive to France, where in 1799, he died a prisoner and an exile.
But the Papacy was still to exist after this event; for the Prophet goes right on to say, “And they shall take away his dominion to consume and to destroy it unto the end.” This abolition of the Papal government by Buonaparte, is set forth in Rev. xiii, by the captivity and deadly wound of the blasphemous beast; but the wound was to be healed. The Papacy has indeed been restored, but not to its former dominion: it has no more power to depose kings, and put the saints to death; and it is compelled to tolerate Protestantism.
A clearer and more definite fulfilment of prophecy, than is afforded us in this instance, could not be required. From 538 to 1798 is just 1260 years. The Prophet saw the Man of sin arise, and the saints given into his power. He ran his eye over the long period of his grinding persecutions, and told us that at a given point he should be driven from his throne and his power broken. Time rolled on to the period specified, and it was so! Fifty-nine years have elapsed since that event, and his power has been consuming and wearing away. The Bible has been circulated by millions of copies, which it was always the policy of the Pope to suppress; and the ancient institutions of Papacy are crumbling in her strongest holds. What is the next event in this chain of prophecy? The beast shall be slain, and his body given to the burning flame, and the kingdom and dominion and the greatness of the kingdom under the whole heaven shall be given to the saints of the Most High. What more could we require? If a chain of prophecy like this will not convince mankind that earth is acting its final scenes, that time’s last sands are falling, would a hundred more just like it? If one solemn “Thus saith the Lord,” from the mouth of Jehovah, that the end of all things is at hand, will not convince and arouse, would it though uttered an hundred times? For us it is enough. When a prophet has told us with unerring certainty ninety-nine particulars in a series of events, for our part, we can trust him for the hundredth. The beast will be slain and his body given to the burning flame. The Man of sin will be consumed by the spirit of Christ’s mouth and destroyed by the brightness of his coming. The saints will take the kingdom. Blessed privilege to be among them! There is always good spoken concerning them. There is no chain of prophecy but carries them to a glorious end. There is an endless age of unutterable glory always held up before them. They shall take the kingdom. They shall be delivered, whose names are found written in the book. They shall shine as the brightness of the firmament forever and ever. They shall stand on Mount Zion with the Lamb having the harps of God, and shout victory over the beast and his image, and the number of his name. May the writer and the reader of these imperfect lines help swell the ranks of God’s mighty, shining ones, when they go in to possess the kingdom.
(To be Continued.)
“As Thou Usest to Do.”
By Joseph Clarke
“Look thou upon me, and be merciful unto me as thou usest to do unto those that love thy name.” Ps. cxix, 132. Perhaps David was thinking of Abel, unto whose offering the Lord had respect; or of Seth, in whose days men began to call upon the name of the Lord; or of Enoch, who “had this testimony that he pleased God;” or of Abraham who kept God's commandments and statutes and laws; or of Jacob, who had power with God as a prince, and prevailed; or of Joseph, beloved of his father, and envied of his brethren.
Or perhaps he was meditating upon God's dealings with Israel in Egypt; of the plagues of the Egyptians; of the passing over of the destroying angel; of their marvelous exit in a night; their miraculous passage of the Red sea, and the overthrow of Pharaoh and his host; of the pillar of cloud by day, and the pillar of fire by night, which led the chosen seed through a barren desert; of the water from the rock, and the manna from heaven.
Or he dwelt with rapture upon the character of the meek Moses, who reasoned with God for rebellious Israel; who bore the glory and the shame with equal composure; whose exit from this world is yet a mystery, his funeral ceremonies (if such there were) having been solely conducted by that wonderful and holy Being, whom he had served.
Or David had in his mind, Joshua and Caleb, who brought up a good report of the land, and thus alone of that generation, entered the pleasant land; or the many happy days which followed, in the days of the judges that outlived Joshua; or Deborah; or Gideon; or Samuel the prophet, who from a child ministered in the temple; or Hannah whom Eli reproved for drunkenness, because her lips moved in prayer, while his own sons brought down the curse, unreproved.
All these were familiar to David and doubtless he had access to more of the sacred books than we possess. God's acts of love and mercy to his chosen people in past ages, from the earliest to his own time passed in review before David's mind, and as he thought how God had answered their prayers, and saved them from the dangers which had engulfed the wicked, from perils of every kind, how God had manifested himself to them in many ways, he longed to have the same relation to God which they had; and what God had been to his ancient people, so David desired, longed and prayed, that he would be to him.
In this we do with David pray earnestly, “as thou usest to do” unto thy chosen, so do unto us. Purify us, purge us, until like David, we may be greatly beloved; like Isaiah our lips may be touched with a live coal from off thine altar; like Jeremiah, we may mourn the fall of the daughter of Zion; like Paul, we may with fearless intrepidity, combine every christian grace and virtue; like Peter, we may be very zealous; like James very prayerful and holy; like the early believers, filled with the Spirit and with every good gift; like Stephen, full of the Holy Ghost; and like the beloved disciple, John, be in the Spirit on the Lord's day.
So wilt thou do unto us, Oh Lord “as thou usest to do” unto thy chosen.
Oh Lord hear and answer us, so will we glorify thy name. JOSEPH CLARKE.Portage, Wood Co. Ohio.
The Way Opening.
Bro. J. Dorcas writes from Fremont, Ohio: “I have been absent nearly three weeks, preaching the word, both publicly and from house to house, and I am happy to say, that so far as I can learn, the interest to hear and to investigate is increasing astonishingly. Where, two years ago, they cared nothing at all about hearing on these great Bible topics (that so interest us) they now urgently invite, and freely offer to come out and hear.”
Freedom of Speech
FREEDOM OF SPEECH.—On Thursday last, in Prince William county, Virginia, John Underwood was found guilty of “uttering and maintaining that owners have no right of property in their slaves,” and fined $312.50.—Buff. Ex.
Babylon
By Lorenzo Dow
BABYLON.—We read not only of Babylon, but also of the whore of Babylon, styled the “Mother of Harlots,” which is supposed to mean the Romish Church. If she be a mother, who are the daughters? It must be the corrupt national established churches that came out of her: if so, what of those governments that support them? But Oh! the cry of national sins! Is not Connecticut and Massachusetts in possession of a quarterion or some of the tincture? Behold the conduct of the clergy!—Lorenzo Dow.
M. E. CORNELL
By M. E. Cornell
From Bro. Cornell.
BRO. SMITH: The Lord is blessing our efforts here in Illinois. The first Sabbath after leaving Battle Creek, we met with the church in Round Grove, Whiteside Co. This meeting seemed to begin a good work. The strict testimony took effect, a spirit of confession came into the meeting, and some went free; but we felt it duty to follow up the effort, and do all we could for the church. On Second-day we were made glad by the return of Bro. Hart and Sperry from a tour North, and we all concluded to take hold of the work together and labor to bring up the church, where we could feel that their prayers would follow us into new fields of labor. Our united effort resulted, we believe, in much good; tears flowed freely, and that sorrow manifested that we trust will produce reform. There had been a great lack of brotherly love—the spirit of "am I my brother's keeper" still prevailed there, and instead of faithfulness to admonish an erring brother, his faults had been talked over with others, until there was a general lack of confidence, and brotherly love, and fellowship was nearly gone. But when the necessity of a speedy and entire change was talked out, the Spirit seemed to attend the word, and truth triumphed. At the close of our meetings, while the ordinances were celebrated, the manifestation of the Spirit was truly solemn, and we were deeply impressed that it would truly cost the church an "extra effort," a mighty struggle, to buy the gold tried in the fire, and obtain the victory.
On our way to Green Vale, Jo Davis Co., we stayed over night at the house of Bro. Lockwood. These aged pilgrims seemed much revived by our visit, and resolved to make a new start for the kingdom. It was truly cheering to behold their joy at the increasing signs of our Lord's speedy return. At Green Vale we found the church had been sinking in discouragement, until several were about deciding to make no more efforts to arise.
Our first meeting here was on the Sabbath, Dec. 5th, at the house of Bro. Bates. While the facts in regard to our present position were referred to, hope returned, and faults were freely confessed. At the meeting on First-day there was a general reading of heart before the Lord. Some confessed and removed things out of the way, as if they realized that this was the last call. We found them quite well furnished as to the theory of the truth, but almost entirely destitute of the power. The pointed testimony was received by nearly all, and we hope there will be fruit answerable to amendment of life.
From here we expect to separate and go into new places as the way may open. O how solemn is this time! How important is the work before us! How soon the day will pass as the chaff, and it will be too late to prepare for the kingdom. O that we would be in earnest, for the Lord is in earnest with us. Our lukewarmness is obnoxious to Jesus, and unless we awake now, our slumber will be fatal. O ye saints, awake! Awake! The alarm is now sounding in earnest, and we must make haste to open the door to Jesus, or he will knock for the last time, and we be left to ourselves. O Lord save or we perish.
M. E. CORNELL
Warren, Ills., Dec. 8th, 1857.
Striving to Be Faithful
By Emily L. Derby
From Sister Derby.
DEAR FRIENDS OF JESUS: It is near seven years since I first felt the efficacy of Jesus' atoning blood in my own behalf, and nearly four years since I first heard and heeded the Third Angel's Message. I am truly thankful for the light the Lord has given me, and feel a strong desire to walk in the light. I want to “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ;” but I do deeply regret that I have been so unfaithful to him who has purchased our salvation with his own blood. I have never served him as I ought, and I wonder that he has not cut me down as a cumberer of the ground; but for a few months past, I have been striving to be more faithful to God, and more active in his service than ever before. I feel that I must be up and doing while the day lasts, for I believe without a doubt, that the time will soon come when “he that is righteous will be righteous still, and he that is filthy will be filthy still,” and I earnestly desire to be a faithful laborer in the vineyard of the Lord.
I have much sorrow for those who have a name to live and are dead, who are indulging the hypocrite's hope which shall perish, and for those who are living without God, and without hope in the world, who are content to be the slaves of fashion, who love the world, and the things of the world, who are “wise to do evil, but to do good they have no knowledge.” I view them wandering in the broad and crooked road that leads to death, hastening to the brink of destruction, careless and insensible of danger. A sense of the wretched condition of my fellow beings seems at times to almost crush my heart with grief. Dear brethren and sisters, many of us have relatives of this pitiable class, and all have acquaintances; and will we not all join in prayer that will prevail, and with fasting, that the Lord will give them that repentance which is unto life, that their names may be written in heaven, and they be among the redeemed who shall sing the new song on mount Zion? Do we not shudder at the thought of the blood of souls resting upon us? O let us be faithful to warn sinners of their danger, and try to convince them of the only way for their escape, lest “our not doing should be set down among our darkest deeds.”
I number one of the many who are not often privileged with meeting those of like precious faith, as there is no one besides myself within ten miles of this place who sacredly regards the seventh day Sabbath. But the Sabbath is to me truly a delight, the dearest day of the seven.55
We often speak of afflictions, and mine have sometimes seemed severe; but I trust they will prove to be for my good, and I now regard them as needful blessings. Of late they have been accompanied with so many mercies that I have only reason to rejoice. For a long time I felt to murmur because I did not see the hand of God in them, for my afflictions did not come like storm and tempest directly from God, but human agency was employed, and I was unreconciled; but now I feel that the Lord permits us to be afflicted in various ways, and the Lord does all things well.
Dear brethren and sisters, let us not permit our thoughts to dwell too much on the trials by the way. We cannot make our path through this rough and stormy world, smooth and cloudless, but we can by the grace of God, walk in the strait and narrow way that Jesus the King of kings and Lord of lords has trodden before us, and if we turn not aside, but hold out faithful to the end, we shall ere long reach the goodly, promised land, where all is love, peace and joy, where there will be perfect happiness, unalloyed by any of the sorrows, sufferings, temptations or sins which mar our enjoyment on our pilgrim journey thither. How joyful to contemplate the society that will be found there, when God the Father, and Jesus the Mediator, the holy angels, with the best of the inhabitants of this world, purified from all sin and made holy and immortal, shall meet to part no more. Then indeed will be fulness of joy and pleasures forever more. I hardly dare anticipate such happiness for myself, and yet the hope I have in him is worth more to me than all the perishable treasures of this world. At times I think I have a foretaste of the joys of that world of which I seem to have a distant view; for I am sometimes as happy as I think I can be in this state of existence, but at other times, I have bitter sorrow on account of my unworthiness.
I have for a few months past been a subscriber for the Review and Herald, and hope I shall be, while I remain in this world. The poetry in No. 8, Vol. x, entitled, “The Meeting Place,” is to me peculiarly comforting. Brethren and Sisters, I often wish that I could enjoy your society, and by the grace of God I will strive to meet you on mount Zion. Pray for me.
EMILY L. DERBY.
Addison, Vt., 1857.
THE DESTINY OF MAN.
By Chauncey Cotton
Great God, thy word is firm and sure,
And every act of thine is pure.
Not so with man: for he's unjust,
And must return again to dust.
Yet from thy hand so fair he stood,
Thou didst pronounce him very good.
Upright, they, male and female stand,
And hear from God this strict command
“Of all the trees but one, to eat,
To you, I give their fruit for meat;
Of that eat not, nor touch, and why?
For if you do, then you shall die.”
Now by this rule maintain the strife;
Obey, and have eternal life;
But disobey the Lord on high,
In dying thou shalt surely die.”
But man his Maker disobeyed,
On all his race the doom is laid.
Now in this state, tho’ man may grieve,
Yet die he must, there’s no reprieve.
But death to all is deep repose,
It’s all the same to friends and foes.
For when we lie beneath the clod;
We’ve no remembrance of a God.
The rich, the poor, the high the low,
In death, no love nor hatred show.
Their envy too, is no more cherished,
These, all of these, with them have perished. Ec. ix, 5, 7.
Yes, death hath loosed the silver cord,
The dead, we know, praise not the Lord.
They all remain in silence deep,
For death is like a dreamless sleep.
A state from which they’ll not awake,
Till Christ the earth and heaven shall shake.
When the last trump shall rend the skies,
Then shall the dead in Christ arise;
Eternal life to them be given,
Forever in the bliss of heaven.
The second Adam’s race they are,
Eternal life from him they share. 1 John x, 28.
With him they’ll live, with him they’ll reign,
Free from all sorrow, sin and pain,
Christ in his glory they will view,
The earth and all things now made new. Rev. xxi, 1, 5.
The earth more glorious than at first,
Now the inheritance of the just.
Here Abraham’s promise from the Lord, Gen. xiii, 15.
And Peter’s, find their full reward. Matt. xix, 27-30.
The word is sure to all the seed,
By faith in Christ they’re heirs indeed.
The meek will then the earth enjoy, Matt. v, 5.
But God the wicked will destroy. Ps. xxxvii. 38-145.
For yet a little while, you see, 2 Thess. i, 2.
And then the wicked shall not be. Ps. xxxvii, 10.
The Psalmist searched creation round,
The wicked nowhere could be found,
For in God’s word the truth there stands,
That they shall be as fat of lambs Ps. xxxvii, 2.
And when they feel God’s mighty stroke,
They shall consume and turn to smoke;
For God is a consuming fire, Heb. xii, 29.
And they must feel his dreadful ire,
Like tares, though well in bundles bound,
When burned, those tares cannot be found.
Or chaff burned up, are words employed,
And chaff burned up, is chaff destroyed.
A day is coming as we learn. Mal. iv, 1-4.
And as an oven it shall burn;
A day of wrath, and day of trouble,
When all the wicked shall be stubble,
That day shall burn up root and branch;
And to escape there’ll be no chance;
And when burned up by mighty flashes,
There’s nothing left of them but ashes.
So God by his almighty power,
The adversaries shall devour. Heb. x, 27.
A gate that’s wide is brought to view,
And those destroyed will not be few.
The second death on none can reign,
Till first they die and live again.
But there’s a death, by close inspection,
From which there is no resurrection.
And now the Prophet’s words I’ll give; Isa. xxxvi, 14.
That, “they are dead, they shall not live;
They are deceased, they shall not rise;”
Now has the Prophet told us lies?
Or was the truth by him employed,
When he declared they were destroyed?
And can we any hope then cherish,
That all their memory did perish?
Is there an attribute of soul,
O’er which grim death has no control?
What sense of man among the five,
That will the stroke of death survive?
It takes a man that’s been to college
To show that dead folks still have knowledge. Ec. ix, 5.
There is a class, but God be praised,
Described as dead and also raised!
No second death can these devour,
On them that death can have no power.
And yet a class is left behind,
The second death will surely find.
To save a part from any state,
Must leave the other to its fate.
CHAUNCEY COTTON.
Friendship, Alle. Co. N. Y.
Can I Do Any Good Here?
Can I do any good here? If not, I had better be gone.
“When I bow Myself in the House of Rimmon, the Lord Pardon thy Servant in this thing.” 2 Kings v, 18
By Joseph Clarke
In the Review of Nov. 26th, is a question of a correspondent, whether it is right to defend one's self in a lawsuit on the Sabbath, and a very appropriate reply is given by the editor.
While the subject was before me, I was forcibly reminded of a dream related to me some months since by a neighbor.
Friend C. dreamed that he was directed to go to a certain spot, and clear away some rubbish. Accordingly in his dream he repaired to the spot with his shovel, and commenced operations. After working a while he came to a platform, which he cleared off and found it was thrown across a yawning bottomless pit; on the opposite side was another platform, which he cleared off also, and one platform was higher than the other.
Between the two platforms, and within reach from them both, was suspended a cable, extending indefinitely downwards, into the pit, and upwards to the highest heavens, securely fastened, and so strong that no finite arm could break it.
On the cable was legibly written a direction where to take hold, above a certain place, and those who grasped the cable high up, went swiftly upwards with hallelujahs and shouts of joy, while those who took hold below the mark, went downwards with shrieks and wailings, while fire seemed to fly from the cable as they descended.
There is instruction in my friend's dream, and he who would grasp the cable of faith, must heed the directions, for a mistake here will surely prove fatal.
If a Christian may relax his strictness in Sabbath-keeping, may attend lawsuits to avoid fines, or losses, then the sixth, seventh and eighth commandments may be broken with impunity under like circumstances, which common sense and truth forbid. The law of God will not bend to our peculiar circumstances; but we and our circumstances must bend to the law or be broken. O let us get upon the highest platform, (adopt the purest code of laws,) and take hold high up the cable of faith. JOSEPH CLARKE.
LETTERS.
'Then they that feared the Lord spake often one to another.'
JESSE BARROWS
By Jesse Barrows
From Bro. Barrows.
BRO. SMITH: I wish to say that the Review comes laden with rich treasures for the scattered flock. It rejoices my heart to hear from the remnant. While reading the rich epistles that come weekly from the dear brethren and sisters, I feel to say, Go on, hold on a little longer, for he that shall come will come and will not tarry. Now is the time for the just to live by faith. The faithful and true Witness says, “I know thy works.” I am thankful that I feel some of the rebuke and chastening. I mean to be zealous and repent, and strive to get all the rubbish away from the door of my heart, so that I can welcome the Saviour in, that I may sup with him and he with me. The church in this place, most of them, are striving to come up out of their lukewarm state, so as to make their calling and election sure; while to some the way seems so strait, they are turning back to the world. I fear some others will take their crowns. O what a solemn time we are living in. The enemy is watching every unguarded heart, to turn all he can from the truth. I am glad there are a few that have this truth so deep in their hearts that Satan and all his forces cannot get it away from them. Thank the Lord for the truth that makes us free. I believe the church is coming up never to fall again.
