Earlier text: OUR FAITH AND HOPE; Or; Reasons Why We Believe as We DoI was just congratulating myself, that bright wintry morning, as I sat by the cosy fire, and thinking what a pleasant situation I had, as I industriously commenced preparations for the day’s work. A happy group of faces surrounded me, and the opening door admitted more, from the keen air without. But cold noses and rosy cheeks only provoked jests from their owners, and “all went merry as a marriage bell.” I might have been perfectly happy; but—whose happiness was ever so perfect that a “but” or an “if” was not in the way? I had glanced out of the window, and had seen old mother Gawkins coming up the school-house walk, and that little fact disturbed my peace of mind exceedingly. Not that the venerable lady had done me any personal injury of which I was aware; but I dreaded her presence. She always made me feel disagreeably conscious of every petty sin of my life, with her sanctimonious “I-wonder-if-you’re-all-you-pretend-to-be” face, and her “I-am-holier-than-thou” manner. But I met her with as good grace as possible. Mrs. Gawkins was very reserved and dignified this morning, and I knew something unusual had happened, when she called for her children and took them away. You must bear in mind that whatever my feelings were toward her, she was considered, by her particular “set,” “dear, good, pious, motherly,” and all that, and I really could not account for my feelings; of course they were wrong, and they were the sins, perhaps, for which my punishment was given. 2. Some of my young-lady pupils entered just then. Was it fancy, or did they greet me less cordially than usual? At any rate, I turned to my work, which I had begun so cheerfully, with a heavier heart than I had carried there that morning. 3. Two or three days afterward, when I had ascertained that their coldness was not fancied, vague rumors and ill-natured tales came floating to my ears that had had their circulation started by the gossiping set of which old mother Gawkins was head; tales in which I figured, not in a very advantageous light either; and each precious bit of slander fell, a heavy blow on my innocent head. 4. “Oh! what a dreary, weary life to lead,” I murmured to myself, as I opened the door of my lowly boarding place, tired and discouraged. “I almost wish I may never see the light of day again;” and picking my way among cats and children to my room, I threw myself upon my little patchwork-covered bed. I gazed out of the window on the slowly and drearily falling snow, becoming more and more dreary in the increasing darkness and gloom. But that was poor comfort, and I turned and studied the pattern of my patchwork quilt till my brain whirled. “Oh! why must I,” I thought, “I, who have ever walked in the path of virtue, and been strictly obedient to the calls of duty and right, be thus persecuted and shunned? It is not to be endured! What can I do?” Slowly formerly-fancied visions of fame and happiness faded away, and I saw myself standing alone—innocent and alone. 5. “Schoolma’am here? Thought I’d come in and warm a bit, and see her. In the front room? Well, I’ll step in a minute.” And in stamps Liddy Huld, the fastest talker, and the owner of the most ingenious brain, in the neighborhood. Well, I resigned myself, since I must be persecuted one way or another. 6. “Good evening, Miss Hunt. Purty stormy! Hope you didn’t catch cold last evening, standing talkin’ with Mr. J——? Eh? He, he, he. Well, well, I know how that is. I met old mother Gawkins down here. Sanctimonious hypocrite! You mustn’t worry, schoolma’am, ’bout them stories as she’s told; for she’s no better herself; not a whit better than—” 7. “I thought she couldn’t be perfection itself, she knows so well how to describe a bad character,” I interrupted. 8. “He, he; well, she does, now; but I can tell you that there’s bad things, what’s true, said about her—ever hear? Didn’t? Well, how’t she’s been pocketing coffee in Mr. E——’s store; and everybody knows how she can—” 9. But with a feeling of revengeful satisfaction at hearing my enemy so described, I dropped my head; the sharp voice of Liddy Huld died away, the colors of my patchwork quilt faded from my sight, and I was in darkness. Presently a feeble touch fell upon my shoulder. I looked up. A dark, withered little object, something like a human being, excepting it owned a pair of wings, stood by my side. Ah! I knew him—my former guide, my little friend! “I have come,” he said, “at my master’s bidding, to lend you my wings.” 10. “Welcome, welcome, good genii,” I cried, “both you and your wings. Where may I go?” 12. “Jupiter! yes, to Jupiter!—bright, calm, silvery star!” And instantly I felt myself floating, floating—that same sweet, soothing motion I had known once before. Far, far away I sped through utter darkness, wishing I might ever rest on the soft safety of those wings, and never come back to troubled earth again. 13. “Come with me,” said he; and I followed. Presently a magnificent silver door swung open before us, and I saw visions that the wildest flights of my fancy had never pictured. There was a large hall reaching back almost out of sight. The walls were hung with finest purple silk, embroidered with gold, or studded with diamonds and pearls, and other glittering stones. Ranged around the room were chairs of golden frames and downy velvet cushions. Soft carpets buried the sound of the footsteps. Beautiful ornaments decked the room; and over all rested that same soft, lovely light, like the last, golden rays of a sunset in our world, only softer; giving a strange glory and beauty to the already-sparkling scene. 14. And I saw, through the many doors of silver, beautiful young maidens come flitting in, and throng around the richly-carved and gem-sparkling tables and ornaments, chatting and laughing, while the rich glow pervading the room lit up each face with a beauty never seen on earth. Tall, brave-looking men soon followed, elegantly dressed, in velvet, crimson silk, and diamonds, and staid, proud old ladies and gentlemen rustled into the yellow light, in rich, sober attire, till, looking down the hall as far as eye could reach, thronged the rich and beautiful. 15. Preparations for a feast seemed to be going forward with all dispatch. The tables were spread with sparkling glass, crystal, and silver, dishes filled with savory meats and tempting morsels. An exceedingly-tall man, in flowing white robes, gave thanks to our Heavenly Father, and the banqueting commenced. And how they seemed to enjoy it all! No selfishness was displayed—each seemed anxious that the other should enjoy any choice morsel he may have found, and I saw that a tempting bit was often handed from one to another in great delight. And strange, too, as each took his share, it seemed to increase instead of diminish the portion. But—oh, horrors! Even while I was admiring, to myself, their generosity, enjoyment, religion, and refinement, it became apparent that they were cannibals! Darkness, dizziness, an almost deathly faintness, came over me at this intelligence. I turned to my guide. “In the name of Mercy, what does this mean?” 16. He only smiled—a dark, mysterious smile, and said: “You could never tell which of those happy, innocent damsels will be the next victim.” 17. When I recovered my strength, I came forward and said, 18. “Friends! fellow-beings! In the name of that Being who rules both our planets, listen to me! I have seen your wealth and splendor, admired it as something we have not on earth; I have approved of your religion, appreciated your refinement. But in the midst of all this, I have discovered a crime so horrible that only the most savage and uncivilized of our globe are ever known to be guilty of so black a one. It is never heard of, even among the most ignorant, half-civilized people, without a deep thrill of horror. And here I find you, perhaps the most enlightened people of your globe, you who have every chance to know better, killing, and actually eating, with apparent delight, a human being taken from your very midst! You can have no true religion where such diabolical practices are countenanced.” 19. Here the priest came forward and begged leave to interrupt me. 20. “Allow me to assert, traveler from another world, that, horrible as you seem to think our habits, (which by the way we never thought so much about,) you have a practice as horrible and irreligious, on your own planet.” 21. I stopped him with a cry of dismay and contradiction. “Yes, it is true. We look down with wonder on you, refined, educated, pious, though you may be apparently, carelessly pursuing this practice. It appears as horrible to us, as our ‘black crime’ may appear to you. It is this: Sometimes busy persons, in your world, will pounce upon some poor girl’s reputation, feast upon it, ask every one to partake, and seemingly take the greatest delight in it. We know of nothing so horribly wicked and degrading as slander.” 22. “But, sir! slander is not encouraged there, as cannibalism appears to be here.” 23. No; you smoothly condemn the practice in a manner which gives not one smiting pang to a guilty conscience. You make a show of reproving scandalers, yet still their crime is a popular one. Now I advise you to go back and spend the remainder of your life in showing your own people the wickedness of this habit; and when the earth is free from it, visit us again, and if our crime yet exists, do your best to banish it. What were you doing just before you came here, but tasting a choice morsel of somebody’s reputation? I have no more to say.” 24. I bowed my head in shame. And when I looked up, the beautiful light had gone, the vision of splendor had faded away, and nothing was to be seen but a window through which the white snow gleamed, and Liddy Huld’s voice was clattering fast as ever: 25. “Yes; I was just saying, There ain’t the beat of that woman for meanness—” 26. “Liddy, I’ll hear no more of that. I’ll tell you what I’ve been dreaming when you thought I was listening, and I hope you never will slander again.” I had commenced my life-work.—School-Day Visitor. “Casting all your care upon Him; for he careth for you.” I Pet. 5:7. Few things are more calculated to prevent us from serving God effectually than carking care. Yet, there is much in the world that is fitted to beget such a feeling in the mind of the Christian. The corruption of his own heart is often a source of unhappiness to him; and even if, by the grace of God, all his inward foes are not only subdued, but are utterly driven out of his bosom, there is still enough to weigh down his soul. And the temporal circumstances of the child of God are often such as to beget anxiety. His home is often the abode of poverty. Frequently he watches, day after day, at the couch of a loved one, and sees the light go out from eyes that have beamed softly upon him. Or he has stood by the lifeless form of the companion of his childhood, or followed to the grave her who had been the “angel of his household.” Under such circumstances, we are in danger of being swallowed up with over-much sorrow. But the text recommends a better course of action; namely, casting our care upon God. The text does not recommend a trust in God that allows its possessor to neglect any duty. Many live as though they supposed they had nothing to do in regard to their salvation. They act as though they expected to be wafted to Heaven without exercising any watchfulness in avoiding the dangers that beset the voyager upon the sea of life. Such carelessness as this has no warrant from the Scriptures; but they everywhere teach the necessity of watchfulness. They represent the Christian as a warrior. If the soldier fails to be on his guard, he is likely to be surprised by his foes, and to suffer loss. Is the careless professor likely to “fight the good fight of faith?” We will never wear the victor’s crown until we have fought many battles. But after we have discharged our duty, we should then leave the result with God. We are to rely unfalteringly upon his promises, even when, to the eye of reason, all appears dark and hopeless. The man of strong faith is careful for nothing. Though his bark is out upon the stormy sea, and the clouds gather darkly around him, he does not despond; for faith shows him Christ standing at the helm. Many are the reasons why the Christian should cast his care upon God; but the one given in our text, that “he careth for him,” is sufficient. There is a heartless philosophy in the world that seeks to rob man of the watch-care of God. It asks, scoffingly, whether the Sovereign of a million worlds will condescend to take any notice of so insignificant a creature as man. But it has never yet been proven that man holds an inferior place in the scale of being; and whatever false philosophy may teach, the believer in revelation knows that God watches over the interests of his children with the greatest care. The infidel may tell us that— “To Him, no high, no low, no great, no small;
He fills, he bounds, connects, and equals all.
* * * * * * * *
He sees with equal eye, as God of all,
A hero perish, or a sparrow fall;
Atoms, or systems, into ruin hurled,
And now a bubble burst, and now a world.” But Christ said to his disciples, “Ye are of more value than many sparrows.” As long as it is admitted that “God so loved the world that he gave his only begotten Son to die, that whosoever believeth on him should not perish, but have eternal life,” it will be impossible to deny that he takes a deep interest in the welfare of his children. The character of God is such as to afford a firm foundation for trust in him. He cannot fail to supply the wants of his children on account of ignorance of those wants. The child may die for want of the comforts of life, which its earthly parent would rejoice to supply, was he not ignorant of its condition; but the eye of our Heavenly Father is ever upon us—his ear is open to our faintest cry. How cheering to the humble Christian is the language of Christ, “Lo, I am with you always, even to the end of the world.” And his power is equal to his knowledge. Many an earthly parent has wept over the misery from which he was unable to shield his child. Often has the earthly monarch seen the happiness of his faithful subjects destroyed by a ruthless invader, whose progress he had not the power to stay; but no being in Heaven or earth has the power to pluck His children out of the hand of God. Shall he be cast down who has such a protector? Shall he repine over the petty sorrows of life, whose privilege it is constantly to look up and say to God, “What time I am afraid, I will trust in thee”? Shall he not rather rejoice in the fact that God has assured him that “his light afflictions, which are but for a moment, shall work out for him a far more exceeding and eternal weight of glory”?—Rural New Yorker. WATCHING FOR THE MORNING.
I'm a stranger and sojourner,
A pilgrim on the earth,
A sick and lonely mourner;
Few own my noble birth.
But I'm watching for the morning;
Oh! when will morning come,
And I change the world's rude scorning
For the fellowship of home? They call me strange and gloomy,
But oh! they little dream
Of the hopes that fill my bosom;
For I am not what I seem.
I am watching for the morning
When He who for me died,
In triumphant state returning,
Shall take me to his side. They often find me weeping,
When I cannot tell them why;
For they know not the deep meaning
Of my spirit's sympathy.
But I'm watching for the morning
Of a bright and glorious day
That shall hush creation's groaning,
And wipe her tears away. The earnest expectation
Of all nature is abroad,
Waiting the revelation
Of the real Son of God.
I am watching for the morning
That shall set the captive free,
And will change the chains of bondage
Into glorious liberty. I will get me to the mountain,
Till the shadows flee away;
I will ask me of the watchmen,
For the tokens of the day.
I am watching for the morning;
The night is almost gone;
I hear the note of warning,
I will hie me to my home. Cruelty of Foreign Residents in Heathen Lands.
MR. RAPHAEL POMPELLY, in a recent work entitled, “Narrative of a Tour across America and Asia,” speaks as follows of the cruelty of foreigners to the natives of the East:— “I will give here one of the many instances which I saw, illustrative of this line of conduct. A steamboat, which had been undergoing repairs, made a trial trip, crowded with most of the leading foreigners of Shanghai, all, like myself, invited for a pleasure excursion up the Wusung River. As we were steaming at full speed, we saw, some distance ahead of us, a large scow loaded so heavily with bricks as to be almost unmanageable by the oars of four Chinamen who were propelling it. They saw the steamer coming, and knowing well how narrow was the channel, worked with all their force to get out of it, and let the boat pass. As we stood watching the slow motion of the scow, which we were rapidly approaching, I listened every instant for the order to stop the engine. The unwieldy craft still occupied half the channel, the coolies straining every muscle to increase her slow motion, and uttering cries which evidently begged for a few instants’ grace. There was yet time to avoid collision, when the pilot called out, ‘Shall I stop her, sir?’ ‘No,’ cried the captain; ‘go ahead.’ There was no help for it. Horrified at hearing this cold-blooded order, I waited breathlessly for the crash, which soon came. The scow, striking under the port bow, veered around lengthwise, and was instantly under the paddles. A shriek, a shock, and a staggering motion of our boat, and we were again steaming up the channel. Going to the stern, I could see but one of the four Chinamen, and he was motionless in the water.” The Professor remarks that no one seemed to be at all moved by the circumstance, and that, on an average, one Chinese vessel a day is recklessly sunk by foreigners! When facts like the above are borne in mind, and when it is remembered that nearly all these same foreigners are engaged in the opium traffic, need we wonder that many of the leading Chinese are anxious to shut foreigners entirely out of the country? or that the success of missions is not more rapid than it is? Or, need we be surprised that when missionaries leave these seaports to begin interior stations, and before the character of their lives and work is known, they should be molested by the natives, to whom the evil reports of the doings of foreigners have come? 1. We may be quite sure that our will is likely to be crossed in the day, so prepare for it. 2. Everybody in the house has an evil nature as well as ourselves, and therefore we are not to expect too much. 3. To learn the temper of each individual. 4. To look upon each member of the family as one for whose soul we are bound to watch, as those that must give account. 5. When any good happens to any one, to rejoice at it. 6. When inclined to give an angry answer, to lift up the heart in prayer. 7. If from sickness, pain, or infirmity, we feel irritable, to keep a very strict watch over ourselves. 8. To observe when others are so suffering, and drop a word of kindness and sympathy suited to them. 9. To watch for little opportunities of pleasing, and to put little annoyances out of the way. 10. To take the cheerful view of everything, and encourage hope. 11. To speak kindly to the servants, and praise them for little things when you can. 12. In all little pleasures which may occur, to put self last. 13. To try for “the soft answer that turneth away wrath.” 14. When we have been pained by an unkind word or deed, to ask ourselves, “Have I not often done the same, and been forgiven?” 15. In conversation, not to exalt ourselves, but bring others forward. 16. To be very gentle with the younger ones, and treat them with respect. 17. Never to judge one another, but attribute a good motive when we can.—Christian Treasury. Persevering Against Adverse Circumstances in Life
If a seaman should turn back every time he encounters a head-wind, he would never make a voyage. So he who permits himself to be baffled by adverse circumstances, will never make headway in the voyage of life.—Sel. The Present Burden of the Advent Movement.
WITH ever-increasing assurance of the correctness of our position, we re-peruse those prophecies which point out the work and position of the people of God in the last days. It is our privilege to understand our mission. John the Baptist, the forerunner of Christ at his first advent, and the type of those who go forth proclaiming the second coming, understood his work. It is only thus that a people can concentrate their energies upon the work to be done. Those engaged in the great Advent movement of 1840–1844, generally understood that they were fulfilling the work symbolized in Rev. 14: 6, 7, by an angel flying through heaven with a special proclamation of the everlasting gospel. They were also satisfied at the time that the second message, verse 8, was likewise meeting a fulfillment in their experience; for they saw that work partially, at least, accomplished. The great disappointment of 1844 shortly ensued, which threw them into doubt and confusion. It was evident that a mistake had somewhere been made, and their views must be modified accordingly. In seeking to recover from the shock of that disappointment, to correct their reckoning and ascertain their true position, what would have been more natural than for them to follow right on in that line of prophecy, the first portion of which they had seen so plainly fulfilled in their own history? For there is a third message, as well as a first and second, brought to view in Rev. 14. And this would have shown them a further work to be accomplished, and new truths to be introduced, and urged upon the people. It would have led to an explanation of the great disappointment, shed light on what was dark, brought order out of confusion, and strengthened them mightily for their closing work. But, strange to say, this was not done. Most of them clung tenaciously to the view which was the cause of their disappointment, and which, upon examination, is found to be without proof. Clinging to this, they were obliged to surrender, in its stead, the main and most strongly fortified points of the Advent faith. Human speculations took the place of scriptural arguments, division and confusion have reigned in their midst, and we now hear nothing from them respecting the first, the second, or the third, message. We ask the careful attention of the reader, especially that of all Adventists of every class and name, to this point. There is a work to be accomplished under the symbol of a proclamation by a third angel. Rev. 14: 9–13. Immediately following this, the Son of Man appears on the white cloud. All must be agreed on this. Then the work of the third message is the last to be accomplished before the second coming of Christ. Every one must acquiesce in this conclusion also. But all who call themselves Adventists teach that the coming of Christ is at the door, being but a few years, at most, before us. Then we ask them where, and by whom, this work of the third angel is being fulfilled. We ask them to point it out to us. This work is to be done before the Lord comes. A body of people must give to the world a warning against the worship of the beast and his image, and the reception of his mark. They must be able to give an explanation of these terms, that their warning may be intelligible and effectual. According to the position of all Adventists, the present is the time for this work; for this is the last great movement to be made previous to the appearing of the Son of Man, which they hold to be just before us. Again we ask, Where shall we look for this work? They do not claim to be doing it; nor can they so claim, unless they can show that a special message may be proclaimed, and yet nothing be said about it. But they can not consistently teach the immediate coming of the Lord, unless they can point to a fulfillment of this work. There is, however, a large body of Adventists, who claim to be giving this message. We claim this on reasons which are entirely satisfactory to our own minds. We give an explanation of the beast, his image, his mark, and the commandments of God, which are plain, harmonious, consistent, and so far as we can appreciate the force of argument, impregnable. The message we claim to be giving, the work we profess to be doing, is a fixed fact in prophecy. It is therefore entitled to consideration. And we think we can consistently claim one of two things in reference to our position; namely, that any one who professes to be looking for the soon coming of the Lord, shall either give a better exposition, and point out a more consistent fulfillment of the message than we are able to show, or else accept of ours and take his stand upon it. This subject demands attention, and it will have a hearing. It may be objected to our view of these messages, that it makes them too unequal in duration; the first being proclaimed but a few years, the second only some six months, and the third already about twenty-six years. Such mistake, in supposing that one message ceases on the introduction of a subsequent one; that the first ceased when the second was introduced, or the second when the third commenced; whereas, the second was only additional to the first, and the third, to the first and second. The second abated no jot or tittle from the importance of the first, but only for the time became the leading message; so of the third with respect to the first and second. The first message commenced a few years before the second, but did not cease when the second was introduced; and the second commenced some months before the third, but still continued though another was added; and since the introduction of the third, it would be proper to say that we have three messages all being fulfilled together; the leading proclamation, the burden of the work, being now the truths contained in the third and last. The third message is in the order of prophecy, and will certainly be fulfilled. It is a part of that word which is less liable to fail than the heavens and the earth are to pass away. And it will go with a loud voice; for the mouth of the Lord hath spoken it. The time has come for its fulfillment; and God never suffers a false fulfillment in the time that should have been occupied by the true. He does not thus permit error to thwart his plans. Then why not believe, believe with all the heart, and not cripple the work by our hesitancy and lukewarmness! Thoughts on the Book of Daniel.
(Continued from REVIEW Vol. 36, No. 16.) Verse 1. In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long; and he understood the thing, and had understanding of the vision. This verse introduces us to the last of the recorded visions of the Prophet Daniel, the instruction imparted to him at this time being continued through chapters 11 and 12, to the close of the book. The third year of Cyrus was B. C. 534. Twenty-one years had consequently elapsed since Daniel’s vision of the four beasts in the first year of Belshazzar, B. C. 555; nineteen years since the vision of the ram, he-goat, little horn, and twenty-three hundred days, of chapter 8, in the third year of Belshazzar, B. C. 553; and four years since the instruction given to Daniel respecting the seventy weeks, in the first year of Darius, B. C. 538, as recorded in chapter 9. On the overthrow of the kingdom of Babylon by the Medes and Persians, B. C. 538, Darius, through the courtesy of his nephew, Cyrus, was permitted to occupy the throne. This he did till the time of his death, about two years after. About this time, Cambyses, king of Persia, the father of Cyrus, having also died, Cyrus became sole monarch of the second universal empire of prophecy, B. C. 536. This being reckoned as his first year, his third year, in which this vision was given to Daniel, would be B. C. 534. The death of Daniel is supposed to have occurred soon after this, he being at this time, according to Prideaux, not less than 91 years of age. Verse 2. In those days I Daniel was mourning three full weeks. 3. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. The marginal reading for “three full weeks,” is “weeks of days;” which term Dr. Stonard thinks is here used to distinguish the time spoken of, from the weeks of years, brought to view in the preceding chapter. For what purpose did this aged servant of God thus humble himself and afflict his soul? Evidently for the purpose of understanding more fully the divine purpose concerning events that were to befall the church of God in coming time; for the divine messenger sent to instruct him says, “From the first day that thou didst set thine heart to understand,” &c. Verse 12. There was then still something which Daniel did not understand, but in reference to which he earnestly desired light. What was it? It was undoubtedly some part of his last preceding visions; namely, the vision of chapter 9, and through that of the vision of chapter 8, of which chapter 9 is but a further explanation. And as the result of his supplication, he now receives more minute information respecting the events included in the great outlines of his former visions. This mourning of the prophet is supposed to have been accompanied with fasting; not an absolute abstinence from food, but a use of only the plainest and most simple articles of diet. He ate no pleasant bread, no delicacies nor dainties; he used no flesh nor wine; and he did not anoint his head; which was with the Jews an outward sign of fasting. How long he would have continued this fast had he not received the answer to his prayer, we know not; but his course in continuing it for three full weeks shows that, being assured his request was lawful, he was not a person to cease his supplication till his petition was granted. Verse 4. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel, 5, then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. 6. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude. 7. And I Daniel alone saw the vision; for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. 8. Therefore I was left alone, and saw this great vision, and there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength. 9. Yet heard I the voice of his words; and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. By the river Hiddekel, the Syriac understands the Euphrates; the Vulgate, Greek, and Arabic, the Tigris; hence Wintle concludes that the prophet had this vision at the place where these rivers unite, as they do, not far from the Persian Gulf. A most majestic personage visited Daniel on this occasion. Who was it? The description of him is almost parallel to that given of Christ in the Revelation, chapter 1:14-16; and the effect of his presence was about such as was experienced by Paul and his companions when the Lord met them on their way to Damascus. Acts 9:1-7. But this was not the Lord; for he is introduced as Michael in verse 13. It must therefore have been an angel, but one of no ordinary character. We therefore inquire, What angel will bear the description here given? There are some points of identity between this and other passages which plainly show that this was the angel Gabriel. In chapter 8:16, Gabriel is introduced by name. His interview with Daniel at that time produced exactly the same effect upon the prophet that is described in the passage before us. At that time, Gabriel was commanded to make Daniel understand the vision; and he himself promised to make him know what should be in the last end of the indignation. Having given Daniel all the instruction he was able to bear on that occasion, he subsequently resumed his work, and explained another great point in the vision, as recorded in chapter 9:20-27. Yet we learn from chapter 10, that there were some points still unexplained to the prophet; and he set his heart again, with fasting and supplication, to understand the matter. A personage now appears whose presence has the same effect upon Daniel as that produced by the presence of Gabriel at the first; and he tells Daniel, verse 14: “Now I am come to make thee understand what shall befall thy people in the latter days;” the very information Gabriel had promised to give, in chapter 8:19. But one conclusion can be drawn from these facts. Daniel was seeking further light on the very vision which Gabriel had been commanded to make him understand. Once, already, he had made a special visit to Daniel, to give him additional information when he sought it with prayer and fasting. Now when he is prepared for further instruction, and again seeks it in the same manner, in reference to the same subject, can it for a moment be supposed that Gabriel disregarded his instruction, lost sight of his mission, and suffered another angel to undertake the completion of his unfinished work? And the language of verse 14 clearly identifies the speaker with the one who, in the vision of chapter 8, promised to do that work. To Correspondents.
By Editor
G. T. SMITH, of Ind.: A perusal of the tract entitled, “The Two Laws,” will, we think, help you on the principal points introduced in your communication. J. PHILO, of Mich.: The distinction between the moral and ceremonial laws, is well set forth in the tract entitled, “The Two Laws.” You will find a good argument on Sabbath in last week’s REVIEW. The opponents of the truth have “heaps of teachers,” while the truth itself has but few. It is impossible for them to meet personally all the attacks made upon us. Do the best you can with books; and perhaps the providence of God will so order that you may have help when most needed. ANNA H. HALE: The only exposition of 2 Cor. 5: 8, to which we can now refer you, is that found in “Which? Mortal or Immortal?” pp. 61, 62. F. HALL: We think Luke 9: 27, is spoken in reference to the transfiguration which is introduced in the next verse. In that scene was presented a miniature representation of the kingdom of God. Peter understood it so; for he speaks of it as a representation and pledge of the “power and coming of our Lord Jesus Christ,” in his kingdom. 2 Pet. 1: 16–18. J. SHIVELY: We believe there are sufficient physiological reasons for rejecting the use of pork, independent of any considerations which may be drawn from the Scriptures. These reasons are set forth in all the health works which treat particularly upon the subject of diet. Address Health Reformer, Battle Creek, Mich., for further information. E. RATHBUN: The lines are good; but as poetical tributes to the memory of departed friends are of special interest only to their immediate relatives or associates, it is not thought best to take up space in the paper with them. Unless the person has occupied a public position, and is generally known, it is sufficient to put such lines into the hands of the bereaved, to whom they would be of interest, and by whom they would be highly prized. Will You All Take Hold?
By Editor
THE REVIEW this week enters upon a new era of its history. As now enlarged, it presents about double the space for reading matter that it contained before this change. Correspondents will see at once the field there is before them, and realize, we trust, its importance. We want all this space filled with living, flaming words of truth; something that will arrest the attention of the unthinking, instruct the ignorant, convince skeptics, establish the wavering, stir up the backsliding, comfort believers, strengthen the weak, cheer the desponding, and bring us all nearer to Christ, and more into sympathy with his will, and into the spirit of his work. Give us your choicest thoughts, your richest experiences, in the briefest and most forcible words. Will you all take hold, and do what you can in this direction? With an increase of matter, and an improvement in tone, the REVIEW should enlarge its sphere of usefulness. It ought shortly to visit double the number of homes which it now enters. Will you all take hold to help in this direction also? And while we try to have a paper worthy of the cause, we want a cause worthy of the paper. A living cause is worthy of a living paper. But the paper cannot long retain its life, if the cause is in a feeble, languishing condition. The improvements undertaken in behalf of the REVIEW, therefore, bring an increased responsibility upon all, to work for the cause in all its departments and in all directions. Wrestle with the Lord till your hearts are all aglow with love to God and man. Seek for a double portion of the Holy Spirit. David with his sling, and Jonathan with his armor-bearer, were able to rout the armies of the Philistines, because God's Spirit was with them; while the whole host of Israelites, unconsecrated and afraid, with all their pomp and show of power, could accomplish nothing. Thus equipped with effectual power, go forth, the few remaining moments of time, to labor for the salvation of souls. We can do all things through Christ strengthening us. Will you all take hold of the work, and let your leading interest be for the precious cause of present truth? Faith of the Baptist Church in Madrid.
DR. S. F. SMITH, in the Watchman and Reflector,—after referring to “the recent formation of the First Baptist church in Madrid, the capital of Spain, and the appointment of Prof. W. J. Knapp as the missionary of the American Baptist Missionary Union in that city,”—calls attention to two of the tracts, prepared for Spanish distribution, which have found their way to this country. From one of them—a “Manual of the Baptist Churches in Spain”—he presents two “articles in an English dress.” Here is one of the articles—let the reader observe how it commences: “We believe that the end of the world is near; that on the last day Christ will descend from Heaven and raise the dead from their graves to receive their final award; that a solemn separation will then take place; that the wicked will be sentenced to eternal punishment, and the righteous to eternal happiness; and that this judgment will determine forever, on grounds of justice, the final state of men in Heaven or in hell.” The above is from the Advent Herald of Nov. 16, and is valuable as giving the faith of the Spanish Baptists on the question of the second advent.