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Review and Herald, Vol. 36, No. 14.

Has God ever been Seen?
Earlier text: Has God ever been Seen?

Thoughts on the Book of Daniel.

CHAPTER IX. (VERSES 27-29 CONTINUED.)

HERE again is indisputable harmony. But further: Messiah was to confirm the covenant with many for one week. This would be the last week of the seventy, or the last seven years of the 490. In the midst of the week, the prophecy informs us, he should cause the sacrifice and oblation to cease. These Jewish ordinances, pointing to the death of Christ, could only cease at the cross; and there they did virtually end, though not literally till A. D. 70. After three-score and two weeks, according to the record, the Messiah was to be cut off. It is the same as if it had read, And after three-score and two weeks, in the midst of the seventieth week, shall Messiah be cut off and cause the sacrifice and oblation to cease. Now, as the word, midst, here means middle, according to abundance of authority which we might produce, if necessary, the crucifixion is definitely located in the middle of the seventieth week.
It now becomes an important point to determine in what year the crucifixion took place. This question is decided by the following testimony: “The Saviour attended but four passovers, at the last of which he was crucified. John 2: 13; 5: 1; 6: 4; 13: 1. This could not bring the crucifixion later than A. D. 31, as recorded by Aurelius Cassiodorus, a respectable Roman senator, about A. D. 514; ‘In the consulate of Tiberius Cæsar, Aug. 5, and Ælius Sejanus [U. C. 784, A. D. 31], our Lord Jesus Christ suffered on the eighth of the calends of April.’ In this year and in this day, says Dr. Hales, agree also the council of Cæsarea, A. D. 196 or 198, the Alexandrian Chronicle, Maximus Monachus, Nicephorus Constantius, Cedrenus; and in this year, but on different days, concur Eusebius Epiphanius, followed by Kepler, Bucher, Patinus and Petavius.” “It is recorded in history that the whole time of our Saviour’s teaching was three years and a half, which is the half of a week of years.”
Here, then, are thirteen credible authorities, locating the crucifixion of Christ in the spring of A. D. 31. We may therefore set this down as a fixed fact, as the most cautious or the most skeptical could require nothing more. This being in the middle of the last week, we have simply to reckon backward three and a half years to find where the 69 weeks ended, and forward from that point, three and a half years, to find the termination of the whole period. Thus, going back from the crucifixion, A. D. 31, spring, three and a half years, we find ourselves in the autumn of A. D. 27, where, as we have seen, the 69 weeks ended, and Christ commenced his public ministry. And going from the crucifixion forward three and a half years, we are brought to the autumn of A. D. 34, as the grand terminating point of the whole period of the seventy weeks. This date is marked by the martyrdom of Stephen, the formal rejection of the gospel of Christ by the Jewish Sanhedrim in the persecution of his disciples, and the turning of the apostles to the Gentiles. Acts 9: 1-18. And these are just the events which we should expect to take place, when that period which was cut off for the Jews, and allotted to them as a peculiar people, should fully expire.
A word respecting the date of the seventh of Artaxerxes, and the array of evidence on this point is complete. Was the seventh of Artaxerxes B. C. 457? For all those who can appreciate the force of facts, the following testimony will be sufficient here:
“The Bible gives the data for a complete system of chronology, extending from the creation to the birth of Cyrus—a clearly ascertained date. From this period downward we have the undisputed canon of Ptolemy, and the undoubted era of Nabonassar, extending below our vulgar era. At the point where inspired chronology leaves us, this canon of undoubted accuracy commences. And thus the whole arch is spanned. It is by the canon of Ptolemy that the great prophetic period of seventy weeks is fixed. This canon places the seventh year of Artaxerxes in the year B. C. 457; and the accuracy of this canon is demonstrated by the concurrent agreement of more than twenty eclipses. This date we cannot change from B. C. 457, without first demonstrating the inaccuracy of Ptolemy’s canon. To do this it would be necessary to show that the large number of eclipses by which its accuracy has been repeatedly demonstrated have not been correctly computed; and such a result would unsettle every chronological date, and leave the settlement of epochs and the adjustment of eras entirely at the mercy of every dreamer, so that chronology would be of no more value than mere guess work. As the seventy weeks must terminate in A. D. 34, unless the seventh of Artaxerxes is wrongly fixed, and as that cannot be changed without some evidence to that effect, we inquire, What evidence marked that termination? The time when the apostles turned to the Gentiles harmonizes with that date better than any other which has been named. And the crucifixion in A. D. 31, in the midst of the last week, is sustained by a mass of testimony which cannot be easily invalidated.” —Ad. Herald.
From the facts above set forth, we see that reckoning the 70 weeks from the decree given to Ezra in the seventh of Artaxerxes, B. C. 457, there is the most perfect harmony throughout. The important and definite events of the manifestation of the Messiah at his baptism, the commencement of his public ministry, the crucifixion and the turning away from the Jews to the Gentiles, with the proclamation of the new covenant, all come in, in their exact place, and like a bright galaxy of messengers of light, cluster around to set their seal to the prophecy and make it sure.
It is thus evident that the decree to Ezra in the seventh of Artaxerxes, B. C. 457, is the point from which to date the seventy weeks. That was the going forth of the decree in the sense of the prophecy. The two previous decrees were preparatory and preliminary to this; and indeed they are regarded by Ezra as parts of it, the three being taken as one great whole. For in Ezra 6: 14, we read, “And they builded and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes, king of Persia.” It will be noticed that the decrees of these three kings are spoken of as one: “The commandment,” margin, decree, singular number, “of Cyrus and Darius and Artaxerxes;” showing that they are all reckoned as a unit, the different decrees being but the successive steps by which the work was accomplished. And this decree could not be said to have “gone forth,” as intended by the prophecy, till the last permission which the prophecy required was embodied in the decree and clothed with the authority of the empire. This point was reached in the grant given to Ezra, but not before. Here the decree assumed the proportions, and covered the ground, demanded by the prophecy, and from this point its “going forth” must be dated.
With the seventy weeks, we are now done; but there remains a longer period and other important events to be considered. The seventy weeks are but the first 490 years of the 2300. Take 490 from 2300, and there remain 1810. The 490, as we have seen, ended in the autumn of A. D. 34. If to this date we now add the remaining 1810 years, we shall have the termination of the whole period. Thus to A. D. 34, autumn, add 1810, and we have A. D., autumn, eighteen hundred and forty-four. Thus speedily and surely do we find the termination of the 2300 days, when once the 70 weeks have been located.
One other point should here be noticed. We have seen that the seventy weeks are the first 490 days of the 2300; that these days are prophetic, signifying literal years, according to the Bible rule, a day for a year, Num. 14: 34; Eze. 4: 6, as is proved by the fulfillment of the seventy weeks, and as all eminent expositors agree; that they commenced in 457 B. C., and ended in A. D. 1844, provided the number is right, and twenty-three hundred is the correct reading. With this point established, there would seem to be no room for further controversy. On this point Dr. Hales remarks:
‘There is no number in the Bible whose genuineness is better ascertained than that of the 2300 days. It is found in all the printed Hebrew editions, in all the MSS. of Kennicott’s and De Rossi’s collations, and in all the ancient Versions, except the Vatican copy of the Septuagint, which reads 2400, followed by Symmachus, and some copies noticed by Jerom, 2200, both evidently literal errors in excess and defect, which compensate each other and confirm the mean, 2300.’—Chronology, Vol. ii, p. 512.
The query may here arise, how the days can be extended to the autumn of 1844, if they commence in 457 B. C., as it requires only 1843 years in addition to the 457, to make the whole number of 2300. Attention to one fact will clear this point of all difficulty; and that is, that it takes 457 full years before Christ, and 1843 full years after, to make 2300; so that if the period commenced with the very first day of 457, it would not terminate till the very last day of 1843. Now it will be evident to all that whatever part of the year 457 had passed away before the 2300 days commenced, just so much of the year 1844 must pass away before they would end. We therefore inquire, At what point in the year 457 are we to commence to reckon? From the fact that the first 49 years were allotted to the building of the street and wall, we learn that the period is to be dated, not from the starting of Ezra for Babylon, but from the actual commencement of the work at Jerusalem; which it is not probable could be earlier than the seventh month (autumn) of 457, as he did not arrive at Jerusalem till the fifth month of that year. Ezra 7: 9. The whole period would therefore extend to the seventh month, autumn Jewish time, of 1844.
Our opponents on this view of the prophetic periods, have been wont in years past to meet us like this: ‘The 2300 days have not ended, because the time has passed. Why the time passed in 1844, without the consummation of our hopes, we acknowledge to be a mystery; but the passing of the time is proof that the 2300 days have not ended.’
Time, however, is no respecter of persons nor of theories; and with the formidable scythe which he is represented as carrying, he sometimes demolishes in the most summary manner the grotesque and gossamer theories of men, however dear they may be to their authors and defenders. It is so here. Heedless of the wild contentions of those who would fain compel him to stop and fulfill their darling predictions, he has kept on the swift but even tenor of his way until—what? every limit is passed to which the 2300 days can be extended; and thus he has demonstrated that those days have passed. Let not this point be overlooked. Setting aside for a moment the arguments by which they are shown to have ended in 1844, and letting them date from any point where there is the least shadow of ground for thus placing them, or from which any one has ever dreamed of dating them, and the utmost limit to which they would extend has gone by. They cannot possibly be dated at any point which would bring their termination so late as the present time. We therefore say again, with not a misgiving as to the truth of the assertion, nor a fear of its successful contradiction, Those days have ended!

The Coming of the Just One.

By L. D. Santee

THIS morning upon opening the Bible my eye fell upon these words: “And that, knowing the time, that now it is high time to awake out of sleep; for now is our salvation nearer than when we believed.” Rom. 13 : 11. I thought how few of us realize the necessity of being awake and of consecrating all that we have and are, to God. How few do realize that each returning day brings nearer the coming of Jesus and the salvation of the righteous. Are we not rather, in the words of an old writer, heaping up supplies as we near the end of our journey?
Many of us profess faith in the advent; but, alas! it is not strong enough to induce action. With stormy heavens above, and a trembling earth beneath, while around us the battle rages, we sit idly in our tents with hands folded, unmindful of the trumpet’s call, and forgetful of the warning that it is high time to awake out of sleep. Oh! let us awake before God says to us at the great tribunal before which all must appear, Thou art weighed in the balance, and art found wanting.
The doctrine of the advent of Christ is no new dogma. Said the angels, “This same Jesus which is taken up from you into Heaven, shall so come in like manner as ye have seen him go into heaven.” Acts 1 : 11. Since that time the doctrine of the advent has been incorporated into the creeds of nearly all Christians, until now, and from hosts of fervent worshipers has the cry ascended to Heaven, Come, Lord Jesus, come quickly.
The Apostles’ Creed reads thus: “Christ sitteth at the right hand of God the Father Almighty, and that from thence he shall come to judge the quick and the dead.”
The Athanasian Creed says: “He shall come to judge the living and the dead; and at his coming all men shall rise again with their bodies, and shall give account of their works.”
The Nicene Confession, speaking of Christ, says: “He shall come again with glory to judge both the living and the dead, whose kingdom shall have no end.”
The Augsburg Confession says: “We teach that, in the end of the world, Christ shall appear to Judgment, and shall raise up all the dead, and shall give unto men (to wit, the godly and elect) eternal life and everlasting joys, but the ungodly and the devils shall be condemn unto endless torment.”
The Confession of Belgia says: “Last of all we do believe out of the word of God, that our Lord Jesus Christ shall come again from Heaven, and that after a corporeal and visible manner as heretofore he hath ascended, being adorned with great glory and majesty, that he may appear as judge of the quick and dead, the whole world being kindled with fire and flame and purified by it.”
We shall only bring one more witness to show the faith that existed in those ages concerning the advent.
The Confession of Scotland says: “We undoubtedly believe that there shall be a final Judgment, to the execution whereof we certainly believe that the same, our Lord Jesus, shall visibly return even as he was seen to ascend. And then we firmly believe that the time of refreshing and the restitution of all things shall come.”
We might swell the list; but we have adduced sufficient testimony to show that the doctrine of the second advent has been believed by a great part of Christendom in all ages since Jesus said to his sorrowing disciples, I will come again. But though they believed that Christ would come, they were in darkness as to the time when that great event should transpire. Says the Lord by the prophet Daniel, Many shall run to and fro, and knowledge shall be increased. This has been fulfilled. The prophecies have been unfolded before us. Light has shone upon parts of the Bible that beforetime were obscure. The word of God corroborated by signs in the heavens and the earth, tells us that God will soon arise in wrath and make a speedy work of Judgment and retribution, when the ungodly and the sinner shall perish, and the kingdoms of this world shall become the kingdom of our Lord and of his Christ. Then comes joy to the tried and weary ones. This mortal shall put on immortality. Death shall be swallowed up in victory. The resurrection shall restore to our arms dear ones that passed away into the land of the enemy. Weeping we laid them in the tomb. But then, no more separation, no more mourners going about the streets!
“The long dark night of time is past, And the morn of eternity comes at last.”
We shall be like Jesus, and stand with him on the shore of immortal glory. We can well afford to labor, suffer, sacrifice, and weep, for such a hope as this. O my brother, lost in the darkness, can you not discern the gray dawn of morning appearing upon the horizon? Soon will the Sun of righteousness arise with healing in his wings. The long-absent One will soon be here, and wipe all tears from our eyes. He will come soon. Our salvation is nearer than when we believed. In his happy kingdom all sorrow and sighing shall flee away. All suffering shall be forgotten in the fullness of joy. May our home be there.
L. D. SANTEE.

The Christian’s Delight in God

He who truly loves God delights to meditate of him, and to discourse of him, and to hear the mention of his name, and is weary of the conversation where God is seldom, slightly, or never, remembered.

Seventh-day Baptists.

By R. F. Cotterell

I had the privilege of meeting with this people at their late General Conference, as a visitor. It was a disappointment, to me and to them, that Bro. White was prevented by sickness in his family from attending, as had been anticipated. I was courteously invited by vote to take part in their deliberations, but, of course, was not authorized nor prepared to fill the place of our appointed delegate.
It was indeed a privilege for me to meet with old acquaintances among them, and to form many new ones. The cordiality of these warm hearts, glowing, I trust, with love to God and his holy law, was truly refreshing to me. And I return to my field of labor with an increased and increasing interest in this dear people, whom I may truly call “my brethren, my kinsmen according to the flesh;” for, having a Stillman for my mother, I should judge that a majority of the whole denomination are relatives and connections of mine. And I can truly say, that “my heart’s desire and prayer to God” for them is, that they may be saved. See Rom. 9: 1-3; 10: 1. I do not know that I could truly say that “I could wish myself accursed from Christ” for them, but I have a strong desire and increasing anxiety that prejudice may be removed from their minds, that they may be disabused in relation to our views on the second advent, so that they can learn them from ourselves, and no longer receive them at second-hand, and, consequently, perverted. When this is effected, they will readily see, that of the two peoples who have respect to all God’s commandments, that people are fulfilling the predicted proclamation of the “third angel,” who believe that this is their special mission, in view of the soon appearing of the “Son of Man” upon the “great white cloud,” and not the ones who claim that they have always been preaching this message for the last two hundred years or more.
R. F. COTTERELL.

Report from Illinois Tent.

By T. M. Steward; R. F. Andrews

OUR meetings are still in progress at Northville. The interest is still good. The people generally acknowledge that we preach the Bible. The Lord is evidently working powerfully upon the hearts of the people. A goodly number have already commenced to keep the Lord's Sabbath, and we have reason to believe that others will. Our daily prayer is, that God will give us wisdom to walk in his counsel, and to so present his truth that it may commend itself to the consciences of all. We have not been interrupted with a discussion as yet, which has been very favorable for the cause. We feel to thank the Lord for his goodness to us, in accompanying his truth by the influence of his Holy Spirit, and we mean, by his grace assisting us, to walk carefully before him, so that his blessing may attend our efforts; for we are satisfied that without him we can do nothing.
T. M. STEWARD, R. F. ANDREWS,
Northville, LaSalle Co., Ill., Sept. 15, 1870.

Meetings in LaPorte City.

By Amos Amburn

TWO WAGON loads of the brethren and sisters of the Mason church, and Bro. Pauley, of Vinton, met with the church of LaPorte City, Iowa, on the 9th of September, according to appointment. Meetings commenced with a prayer and social meeting at the commencement of the Sabbath; and although some were much wearied by the past day's journey, all felt that it was not in vain that we had come together. The exercises of the following day commenced with a prayer and social meeting at ten o'clock A. M., in which most all present took part. A spirit of confession, and a determination to draw near to the Lord, was manifested by many in their testimonies. At two o'clock P. M., we again assembled, and after a season of prayer, Bro. D. T. Shireman, of Marion, gave some very pointed and practical remarks, after which followed a spirited social meeting. We also had a good social meeting in the evening. At 9, first-day morning, we were again together, and after a short but interesting social meeting, Bro. Shireman spoke to us again to edification and comfort. We feel that we have had a good series of meetings.
“Oh! how sweet the hours have passed away, Since we have met to sing and pray. How loth we are to leave the place Where Jesus shows his smiling face.”
We feel like entering into the work of preparation more earnestly, that we may be able to stand in that great day that is fast hastening upon us.
AMOS AMBURN.

The Necessity of a Sabbath.

By L. D. Santee

Many who profess to be teachers of the word, when driven by the truth to abandon the sanctity of Sunday, boldly adopt the theory that there is no holy time in the gospel dispensation. “True, it is, and pity ’tis ’tis true,” that there is a carnal mind in man that prefers to seek out new inventions instead of accepting as truth the perfect law of righteousness; but so it is, and so it has been ever since death found an entrance into Eden through the transgression of Adam.
When Naaman the Syrian was told to wash in the river Jordan that he might be healed, he asked, “Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? May I not wash in them and be clean?” And he would have retained his leprosy rather than obey the prophet’s command, had it not been for the wise words of his servants. In these days when we see men diseased and unclean through the contamination of sin, and we say to them, “Blessed is the man that doeth this, and the son of man that layeth hold on it, that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil,” they will say to us, “Is not the Christian Sabbath better than the Sabbath given by the Most High from the summit of the flaming mount?” and, Naaman-like, they are unwilling to be cleansed in the Lord’s appointed way. When shown from history that the observance of sunday, first as a festival, and afterward as a Sabbath, was compelled by papal edicts, and after searching the Bible in vain for divine authority, they will then change front, and declare that the gospel dispensation is without a Sabbath; and yet, they claim that this is a better dispensation than was the Jewish.
The word Sabbath signifies rest. Have we as a race improved so wonderfully since creation, that for the last 2000 years we have been impervious to fatigue, and have not needed rest? Such is by no means the case. It is conceded by all men of learning that about one day in seven is necessary to recuperate the exhausted powers of nature.
On this point we will adduce only two or three testimonies out of a great mass that lies before us.
Dr. Willard Parker, of New York city, says: “The Sabbath must be observed as a day of rest. This I do not state as an opinion, but knowing that it has its foundation upon a law in man’s nature, as fixed as that he must take food or die.”
John R. Farre, M. D., of London, says: “As a day of rest I view the Sabbath as a day of compensation for the inadequate restorative power of the body under continued labor and excitement.”
John C. Warren, M. D., Professor in the medical college of Harvard University, says: “I have a firm belief that such persons (Sabbath-keepers) are able to do more work, and do it in a better manner, in six days than if they worked the whole seven.”
Thus we see that if the Sabbath has been abolished, we are physically the losers by it; for it was adapted to our wants. How is it morally? The opposer says that the Christian is required to live holy every day. So was the Jew. In the New Testament we have many exhortations to lay up treasure in Heaven; not to have our hearts overcharged with the cares of this life; and many similar passages. It is truly a great aid to us religiously to have one day’s freedom from the toils and cares of earth; a day to draw near to God and increase our knowledge of his word. If there were no Sabbath in the gospel age, then we should say that in that respect it was not as good as the Jewish dispensation. L. D. SANTEE.

DEATH OF ELLA

By L. D. Santee

A LITTLE child lay dying; her eyes were growing dim, She asked her weeping mother to sing the evening hymn; Weep not, my darling mother, I soon at rest shall be, And I'll wake up in the morning, when the Master calls for me.
I feel that I am dying, for shorter grows my breath; Soon my head will cease its aching, and I'll sleep the sleep of death.
The room is growing darker, your face I cannot see; But I'll wake up in the morning, when the Master calls for me.
My heart beats fainter, fainter, my eyes are growing dim, But, mother dear, before I die, oh! sing the evening hymn. Of little children Jesus said, Let them come unto me; And I'll wake up in the morning, when the Master calls for me.
Before the hymn was ended, her spirit pure had fled, And as the mother there was knelt, the little one lay dead. And she cried in bitter anguish, Oh! how lone my life will be, While in death you're calmly sleeping, till the Master calls for thee.
Summers have bloomed and faded since her little daughter died, And the mother and her darling now are sleeping side by side; Upon their graves the falling leaves in chilly autumn fall; But they'll wake up in the morning, at the Master's gracious call.
L. D. SANTEE.

Report from Bro. St. John:

By H. A. St. John

SINCE my visit to Mendon last winter, the enemy has been very busy circulating false reports, misrepresentations, slander, &c., so that when I returned, some that were once favorably disposed toward the truth had become imbittered against it. Some of these were helped, while others kept away. This condition, together with the busy season, reduced the number of the audience, evenings. Had two meetings in Nickels' grove, Sunday, July 31, also Sunday, Aug. 7. Weather fair, and the people attentive.
Had discussion on Sabbath question, in the same grove, with Eld. H. Davis, U. B., Friday forenoon and afternoon, Aug. 5. Truth lost nothing. It never looked more beautiful, harmonious, and precious, to me than after this investigation; and in this I express the feelings of many that were present. Two things I am learning by experience. First, that God blesses when we stand up in defense of the claims of his holy law; and, second, that reproach for the truth's sake only makes it appear the more valuable.
Had eighteen meetings in Mendon; and I think, upon the whole, a good work has been done. Believers were greatly strengthened. May the Lord bless the good seed sown. The Lord helped in these meetings. To his name be all the praise. We leave the dear brethren in Mendon, feeling that our work is done there for the present. May they never become weary in well-doing, but continue good soldiers of the cross till the war is ended.
Came to Ridgeland, Aug. 9, and commenced meetings in Bishop's school-house Thursday evening, Aug. 11. Pray, brethren, that some good may be done in Jesus' name.
H. A. St. John.
Ridgeland, Henry Co., Ohio.

Vermont Camp-Meeting.

A FRIEND has handed us the Franklin Journal, published at Swanton, Vt., in which we find the following notice of the late Vermont Camp-meeting of S. D. Adventists.
BORDOVILLE, VT., AUG. 23, 1870.
Mr. Editor:—The Seventh day Adventists have just closed a very well-conducted and successful camp-meeting in this place, the first this denomination has ever held in this State. Elder James White and his wife, Mrs. Ellen G. White, were the principal speakers, though some eight or ten more of the ministry of this order were present. The attendance on Sunday numbered between three and four thousand, and the order and decorum preserved on the ground from first to last, was excellent. The peculiarities of the sect are the observance of the seventh day of the week as the Lord's true Sabbath, and a belief in the speedy, personal coming of our blessed Redeemer to reign forever on the restored earth. They fix no dates for the consummation. We witnessed no fanaticism on the ground; on the contrary, the social meetings were sincere, tender, and melting, and a happy circumstance on Saturday and Monday when some sixty persons, old and young, on invitation, presented themselves at the mourners' altar for prayers, many of whom spoke of their new resolutions and desires with deep emotion, and some found joy and peace.
The Seventh-day Vermont Conference numbers eight ministers, embraces some ten or twelve churches, with a membership of several hundred souls. They have a church of nearly one hundred, and a pleasant church edifice, here.

The Preaching of Former Years

AN aged lady of Boston recently said to a sensational preacher, “I hear no preaching now that reminds me of that which I attended in my earlier years, when every sermon made me feel that I had a soul to be saved, and that my pastor had a yearning desire for the salvation of his hearers. I presume the literature of the modern pulpit is of a higher order, and the theology may be as sound, but I do not see that preaching is as impressive or as effective in conversions as it formerly was.”—Zion’s Herald.

A Death-bed Sermon.

The New York Daily Star gives the following as of actual occurrence in this city:
“A gentleman died last week at his residence in one of our up-town fashionable streets, leaving eleven millions of dollars. He was a member of the Presbyterian church, in excellent standing, a good husband and father, and a thrifty citizen. On his death-bed, lingering long, he suffered with great agony of mind, and gave continual expression to his remorse for what his conscience told him had been an ill-spent life. ‘Oh!’ he exclaimed, as his weeping friends and relations gathered about his bed, ‘Oh! if I could only live my years over again. Oh! If I could only be spared for a few years, I would give all the wealth I have amassed in a lifetime. It is a life devoted to money-getting that I regret; it is this which weighs me down and makes me despair of the life hereafter!’ His clergyman endeavored to soothe him, but he turned his face to the wall. ‘You have never reproved my avaricious spirit,’ he said to the minister. ‘You have called it a wise economy and forethought, but I now know that riches have been only a snare for my poor soul. I would give all I possess to have hope for my poor soul!’ In this sad state of mind, refusing to be consoled, this poor, rich man bewailed a life devoted to the mere acquisition of riches. Many came away from the bedside impressed with the uselessness of such an existence as the wealthy man had spent, adding house to house, and dollar to dollar, until he became a millionaire. All knew him to be a professing Christian, and a good man, as the world goes; but the terror and remorse of his death-bed administered a lesson not to be lightly dismissed from memory. He would have given all his wealth for a single hope of Heaven.”

A New Sabbath Keeper in Vermont

By D. Ayers

From Bro. Ayers.

DEAR BRETHREN: I have just started to serve God in the right way, by trying to keep his commandments. I am very much interested in the cause of present truth. There are but two persons except myself and wife in this town who are Sabbath-keepers, and they reside some four miles away. We are comparatively alone here in this great and good cause; but we feel that we have the testimony of God's word, and the influence of his Spirit witnessing with ours, that it is the truth. We are therefore encouraged, feeling that “they that be with us are more than they that be with” our enemies. I was led to embrace the truth by a kind brother's placing in my hands a number of tracts and pamphlets on the principal doctrines of the S. D. Adventists; and now I wish to send the truth to others. I have a sister living in Wisconsin to whom I wish to have you send a package of tracts. Vermont. D. AYERS.

He Redeemed Me!

THE tears of a slave girl, just going to be put up for sale, drew the notice of a gentleman, as he passed through the auction mart of a Southern slave State. The other slaves of the same group, standing in a line for sale like herself, did not seem to care about it, while each knock of the hammer made her shake. The kind man stopped to ask why she alone wept, and was told that the others were used to such things, and might be glad of a change from the hard, harsh homes they came from, but that she had been brought up with much care by a good owner, and she was terrified to think who might buy her.
“Her price?” the stranger asked. He thought a little when he heard the great ransom, but paid it down.
Yet no joy came to the poor slave’s face when he told her she was free.
She had been born a slave, and knew not what freedom meant. Her tears fell fast on the signed parchment, which her deliverer brought to prove it to her. She only looked at him with fear.
At last he got ready to go his way; and as he told her what she must do when he was gone, it began to dawn on her what freedom was. With the first breath, she said, “I will follow him—I will follow him; I will serve him all my days;” and to every reason against it, she only cried, “He redeemed me! He redeemed me! He redeemed me!”
When strangers used to visit that master’s house, and noticed, as they did, the loving, constant service of the glad-hearted girl, and asked her why she was so eager with unbidden service, night by night, and day by day, she had but one answer, and she loved to give it—“He redeemed me! He redeemed me! He redeemed me!”

Ripe for Heaven.

By Angelia S. Edmunds

WHAT a state of perfection we must attain to be in this condition.
We must have no more angry, impatient, feelings, but a meek and quiet spirit, and pure thoughts at all times.
All pride of heart; every secret fault, every presumptuous sin, envyings, evil surmisings, whisperings, backbiting, all jealousy, all selfishness, must be completely eradicated. Our wills must be in perfect subjection to the will of God.
Am I ripe for Heaven? No, no, I feel that I am not. Reader are you?
Can we ever attain that state of perfection? Yes, by adding all the Christian graces. The last, the crowning grace of charity, will help us to overcome, will ripen us.
Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, (margin, is not rash) is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth.” 1 Cor. 13: 4–7.
God is love. Jesus is love. We must love. How can I obtain that charity or love which I should have at all times? I will go to the closet. There I will ask for it and my Father that seeth in secret will reward me openly.
My brother or sister, we may be branches of the vine, not sickly and withered ready to be pruned off, but deriving sap and nourishment daily, thereby bearing fruit that will ripen into perfection, and we at last have an entrance through the pearly gates into that city of love. ANGELIA S. EDMUNDS.
Johnstown, Mich., Sept. 1, 1870.

Prayer

PRAYER.—There is a story, how that one offered to give his horse to his fellow, upon condition that he would but say the Lord's Prayer, and think upon nothing but God. The proffer was accepted, and he begun: “Our Father which art in Heaven, hallowed be Thy name.” “But I must have the bridle, too,” said he. “No, nor the horse either,” said the other; “for you have lost both already.”

CHARLOTTE WEBSTER

By Charlotte Webster

From Sister Webster.

DEAR BRETHREN AND SISTERS: Amid trials and discouragements I am still striving to overcome all my besetments. I have been keeping the Sabbath alone in my family six years. I rejoice that the light of present truth ever shone upon my pathway, and that God gave me a mind to obey the truth, and to try to live it out, although I do not live as perfectly as I desire. I am thankful that I feel no spirit of rebellion within me. I would be glad to live out the reforms introduced by our people, but circumstances prevent me from enjoying their benefit as I should be glad to. I feel to exclaim, Must I always live thus, making such slow progress in the work of overcoming! Oh! I would arise and run, were it within my power. I would enter into the work with zeal and energy; and although I do plead for deliverance from surrounding circumstances that hinder me in this glorious work, as yet no ray of light appears in that direction; but my Heavenly Father's smiles are freely bestowed upon me. He bids me be of good cheer. He owns me as his child. He pours the oil of consolation into my wounded heart. And I will be content. The prayer of my heart is that we all may be humble, satisfied to fill any place the Lord may appoint. How short is time! and how long is eternity! yet how many are exchanging their hope of eternal life for a few fleeting moments of time. The allurements of this world, with its bewitching smiles, are too strong for their fame-aspiring minds. They cannot bear the reproach of Christ, forgetting that it is for us to go forth without the camp bearing the reproach. While we are in the camp with our friends, there is no reproach for us to bear! but when we go where we are assailed by our enemies, it is then that we must be armed and equipped, ready to defend the truth; and though it may be a severe trial for us to do this, let us show ourselves worthy of the name whereby we are called. My heart aches when I hear of one giving up the thrilling, soul-inspiring truth of the third angel's message. I often ask myself the question, Shall I ever turn away from this glorious light, and go back crying, Lions in the way? God forbid! Let me struggle on a little longer. Though for months at a time I am deprived of the privilege of meeting with the church of which I am a member, I will cling to the promises of the Lord, which are for me if I am faithful. Aid me by your prayers to wisely improve the remaining moments of time, and I hope with you to sing the victor's song.

CHARLOTTE WEBSTER

Gratiot Co., Mich.

Little Local Noises

LITTLE local noises deaden the loudest distant ones; and so it is that this world shuts out from the ears of men, as it does, the voice of Almighty God.
Continue reading: Battle Creek, Mich., Sept. 13, 1870