We have now examined the four grants that were made by the kings of Persia in favor of the Jews, which are the only events to which we can look for the decree to restore and to build Jerusalem. We have seen that the first, second, and fourth do not contain the essential features necessary to constitute that decree; but that the third, the decree to Ezra, harmonizes with the conditions of the prophecy in every particular:
1. It contained all the elements necessary to constitute such a decree, and when carried out, resulted in the thorough restoration of the Jewish state. It answered to the prophecy fully in this respect.
2. From the commencement of the work by Ezra, to the last act of reformation by Nehemiah were just forty-nine years, which is the exact period allowed in the prophecy to this work.
3. As this decree went forth B. C. 457, the sixty-nine weeks or 483 years which were to extend to the Messiah the Prince, reckoned from the commencement of the work in the Autumn of that year, bring us to the Autumn of A. D. 27, when our Lord was baptized by John in Jordan and went forth preaching "the time is fulfilled." Mark i. Three and a half years from this, to the midst of the seventieth week, bring us to the Spring of A. D. 31, where it has been demonstrated that the crucifixion took place. Three and a half years more, the last half of the week, terminate the 70 weeks or 490 years in the Autumn of A. D. 34.
Here then we stand at the end of this great period which Gabriel in his explanation of the 2300 days, told Daniel was cut off upon Jerusalem and the Jews. There is this one grand fact yet to be noticed: If the first 490 years terminated in the Autumn of A. D. 34, the whole period ends in the Autumn of A. D. 1844. For 490 taken from 2300, leave 1810; and 1810 added to A. D. 34, where the 490 terminate, make 1844.
Previous to 1843 the light concerning the going forth of the decree in B. C. 457, had been clearly set forth. The end of the 2300 days was therefore confidently expected in 1843; for 457 years before Christ, and 1843 after, make just 2300 years. But the fact was overlooked that it takes 457 full years and 1843 full years to make 2300; and that, consequently, if the period had commenced with the very first day of 457, B. C., it would not end till the very last day of 1843, and that therefore, if a portion of the year B. C. 457 had elapsed before the 2300 days commenced, they would cover, before they terminated, a corresponding portion of the year 1844. And when it was taken into consideration that the midst of the seventieth week was marked by the crucifixion, which was in the first Jewish month in the Spring of 31, and that the 70 weeks would therefore end in the seventh month, Autumn of 34, it was at once seen that the days began, not with the starting of Ezra from Babylon in the Spring, but with the commencement of the work at Jerusalem, which it is not probable could be earlier than the seventh month, Autumn, of 457, and commencing at that point they must extend to a corresponding point in the year following 1843, and consequently end in the seventh month, Hebrew reckoning, in the Autumn of 1844.
Such was the chronological argument upon which the preaching of the Advent doctrine of 1844 was based. It was good then; it is good now. Notwithstanding all the efforts that have been made to remove the dates, Honesty is at last compelled to let them stand as they were then placed. There are no Sampsons in the land who can pluck away these pillars of the temple of truth.
With the great fact before us that the 2300 days would end in the Autumn of 1844, we reasoned as follows: 1. The Sanctuary, according to the prophecy, is then to be cleansed. 2. The earth, or the land of Palestine, is the Sanctuary. 3. Its cleansing is to be by fire at the revelation of the Lord Jesus. 4. In the "example and shadow of heavenly things," the high priest on the tenth day of the seventh month, entered the holiest of the earthly sanctuary, to make an atonement and came forth to bless the people. We therefore confidently expected that our great High Priest would descend from heaven in flaming fire and bring deliverance to his people, on the tenth day of the seventh month of that year in which the 2300 days should end.
We need not mention how painful was the disappointment, or how the hopes of God's expectant people were as effectually crucified as were those of the early disciples when they beheld their Master bleeding upon the cross. There had been a mistake somewhere: where or how was it? was the mystery to be solved? Not a few made a precipitous retreat into the world again; and some flew off in the line of a tangent into the most extravagant fancies. But independent of these, three general divisions have arisen from the body of believers as it then existed, each claiming to give a reason why we did not at that time realize our hope.
1. The reason offered by the first class is that the seventy weeks are no part of the 2300 days; that the two periods have different starting points; and that the former affords no key to the explanation of the latter. It requires but a glance to see that this view sets aside entirely the important period of the 2300 days; for if the seventy weeks do not mark its commencement, we challenge the world to tell us where it does commence, or of what possible use it can be on the Sacred Page. So much then of revelation, yet remains unrevealed.
2. The second class have attempted to re-adjust the 2300 days by tearing up the original dates, astronomy and history to the contrary notwithstanding, and so arranging them as to make the point for the cleansing of Palestine or the burning of the earth fall in the future, as it is quite evident that neither of these events have taken place in the past.
3. The third class take the position that the conceptions at first entertained concerning the Sanctuary and its cleansing were incorrect.
The Advent Herald has from time to time since 1844 been putting forth unanswerable vindications of the original dates. But the position hereby became extremely embarrassing; for to admit that the days had ended, and that the earth was not burned, would, according to its own premises, involve the word of God in a positive failure. In order therefore that the days may be indefinitely extended to the future, it has denied the connection between them and the seventy weeks, by which alone we have any clue to their commencement, and thus set them adrift. We learn this from a series of questions addressed by a correspondent to the Editor of the Herald, and his answers as follows:
"Question. In your 'Chronology' the cross is placed in A. D. 31. What are the principal objections which bear against its being placed in A. D. 39?
"Answer. 1. The absence of any evidence placing it there. 2. The contradiction of the wonderful astronomical, chronological and historical coincidences which show beyond the shadow of controversy that the 7th of Artaxerxes was in B. C. 457-8 that the birth of Christ was B. C. 4-5, that the thirtieth year of Christ was 483 years from the 7th of Artaxerxes, that the crucifixion was in A. D. 31, and that that was the point of time in the last week when the sacrifice and oblation should cease.
"Ques. If the 70 weeks of Dan. ix do not commence in the 20th of Artaxerxes, how can the 2300 days begin at the same time with them, and yet terminate in the future?
"Ans. They cannot.
"Ques. Must we not henceforth consider that they have different starting points?
"Ans. Yes."—Advent Herald, May 22d, 1852.
We must now call the reader's attention to that portion of the "original Advent faith," which once formed a part of a standing notice in the Advent papers, under the head of "Points of difference between Us and our Opponents." It is as follows:
"We claim that the ninth of Daniel is an appendix to the eighth, and that the seventy weeks and the 2300 days or years commence together. Our opponents deny this."—Signs of the Times, 1843.
The Herald itself has now denied this, and thus abandoned its original position, and gone over to the ground of its opponents.
Again: "The grand principle involved in the interpretation of the 2300 days of Dan. viii, 14, is, that the 70 weeks of Dan. ix, 24, are the first 490 days of the 2300 of the eighth chapter."—Advent Shield, p. 49. Art., Rise and Progress of Adventism.
"If the connection between the 70 weeks of Dan. ix, and the 2300 days of Dan. viii, does not exist, the whole system is shaken to its foundation; if it does exist as we suppose, the system must stand."—Harmony of Prophetic Chronology, p. 38.
From these extracts it will be seen how serious a departure from the "original Advent faith," is this denial of the Herald's, and of how grave a character. It is taking the position of the opponents of the Advent faith; it is ignoring the "grand principle involved in the interpretation of the 2300 days;" it is yielding a point by which "the whole system is shaken to its foundation." Thus has the Herald turned traitor to its first principles, and ignominiously abandoned the Gibraltar of the prophetic periods to the hands of the enemy. And yet, "We are the Adventists," is the presumptuous claim which it still puts forth. And what are the reasons for all this? Simply these:
"We have no new light respecting the connection between the 70 weeks and the 2300 days. The only argument against their connection is the passing of the time. Why that has passed is a mystery to us, which we wait to have revealed."—Ad. Herald, Sept. 7th, 1850.
Conclusive testimony to show the connection of the 70 weeks and 2300 days has in its place been offered; and we submit to the judgment of the reader if the reasons above alleged are sufficient to disprove it, or to justify so glaring a departure from just rules of interpretation. Even the seeming objection against their connection has been since 1844 thoroughly removed, as will in due time be noticed.
Another class have attempted to re-adjust the reckoning of the days by assigning a later date for the seventy weeks. They took the commission of Nehemiah, in the twentieth of Artaxerxes, as the starting point, and gave it such a date as to make the whole period terminate in 1854. This was the basis of the recent excitement on time that has existed in some parts of the land. The merits of Nehemiah's commission have been already examined. We have seen that it will neither answer the import of the prophecy, nor harmonize with a single date. But 1854 has passed; and even allowing the 20th of Artaxerxes its proper date, B. C. 444, the 2300 days reckoned therefrom could only extend to 1857, which is also passed. That theory therefore has fallen; and those who have rested upon it have been doomed to failure and disappointment which they might have avoided. And now that the utmost limit has passed to which the days can possibly be extenuated, we may hope that some will be willing to view the matter in its true light and admit that the mistake must lay, not in the original reckoning of the time, but in the event to occur at the end of the days.
We have seen the desperate position adopted by the Herald on account of the passing of the time in 1844; we must call attention also to the position assumed by the Herald's Crisis, so far as we have been able to ascertain it, since the passing of the latter time. We had supposed that the majority of its supporters might as a last resort adopt the conclusion of the Herald, that the periods were not connected. How many of them privately entertain this view we cannot say; but we have not seen it publicly advocated: a prudent silence having for the most part85been maintained concerning the prophetic periods. The last that has come under our notice on the subject is an article from I. C. Wellcome, in the Crisis of Oct. 28, 1857, in which he says:
"That those periods are intended to enlighten our minds and direct our faith in regard to the end of the gospel age, I fully believe. But not that we should so locate their commencement and terminus by historic events as to form a basis for full faith, such as we are required to have in the statements of the gospel. Gospel truths are clear and certain requiring our implicit confidence. But human calculations and historic applications, as connected with prophetic times (though important and useful when used modestly and carefully) may not demand such confidence."
He then proceeds to throw out some suggestions in regard to the prophetic periods in the form of questions, as follows:
"First. Is the definite year of Christ's advent clearly revealed in the Scriptures alone?
"Second. Can all intelligent Christians understand the principle of prophetic reckoning and arguments by which to determine confidently and certainly at what point of time the periods end?
"Third. Can all Christians accurately compute sacred chronology and definitely determine the age of the world?
"Fourth. Are all Christians in circumstances which will permit them to gain access to historical and chronological works, and have capacity and time to study them and gain all the light which may be obtained by able and energetic students?
"Fifth. Are children, young converts, and believers of small capacity required by the gospel to put full confidence in the declarations of more able men on prophetic times and historic research."
The import of these questions none can fail to perceive. It is to throw an uncertainty over prophetic reckoning; to foster the idea that the periods cannot be understood; and hence to discourage their study, and take the edge from those great truths that are built upon them. It is akin to that popular idea, that much of the word of God is beyond our comprehension and cannot be understood; or, in other words, that revelation is not revelation; which is infidelity. Of what use is a prophetic period with both ends in the fog? For what were they given, if there is no definiteness to be attached to them? No; all Scripture is profitable; and those prophecies and periods of years which leads us down to scenes connected with the end, are within the easy comprehension of all "able and energetic students," of whom there are not a few, and they can bring them within the comprehension of every child. So it is with the 2300 days. With the data which the Bible gives, and the plain records of history, which are entitled to universal confidence, there need be no hesitation in the application. It is easy, natural, clear, harmonious and definite. There stands that great period in the past like a monument of truth; and no efforts have been able to shake its foundations or to overthrow its structure. Beware then of those who would endeavor to obscure or remove the ancient landmarks. It is a fearful thing to err from truth. If the light in you become darkness how great is that darkness. It is not strange, after all the wild work that has been made by those who have compassed themselves with sparks of their own kindling, that some should have but little confidence in anything. But truth is not responsible for all this, and it is none the less clear, and the prophetic periods are none the less definite and certain on this account.
The idea that if the termination of the prophetic periods is known, the time of the second advent is also known, is a conclusion drawn without warrant; for there is no prophetic period that reaches to the coming of the Saviour as will be hereafter proved. But yet they do bring us to events which it is not safe to lose sight of.
Perhaps some are ready to remind us here that we have not yet explained what did take place in 1844, nor accounted for the passing of the time. The patience of such we must request a little further, as, previous to that, there are other prophetic periods which we wish to notice and apply.
(To be Continued.)
MEETINGS IN WARREN, ILLS.
By M. E. Cornell
Our meetings in this place, held in Platt's Hall, were very well attended most of the time; and we believe good has been done, notwithstanding all the opposition both open and secret, and the inclemency of the weather and going, most of the time.
Many acknowledged the truth and several decided to obey it. A good number there will read the Review, and we hope that many more will follow the light in Warren. A Methodist minister sent off to Chicago and ordered a "little book on Chronology" to come by express, by which, as he told the people he would prove that Sunday is the true seventh day. In this of course he would overthrow the general position of all denominations. Our confident declaration that there was not a text in the New Testament to support the change of the Sabbath, prompted some ladies to occupy the time at their society-meeting in searching for testimony, which resulted as we were informed, in convincing some of them that the seventh day was the Sabbath. In Warren, as in most other places, the majority even of those who acknowledge the truth, refuse to obey because of the cross.
I am now at Bro. O. Cheney's, in White Rock, where I have been confined for ten days with lung-fever. I am at present some better, and by the blessing of God I hope soon to be in the field again. Bro. Cheney's family have done all in their power to make me comfortable during my affliction. May the Lord reward them is my prayer.
From Bro. Cheney I have learned something about the distracted state of the professed Advent churches in Illinois. Three or four years ago, there was a church of about eighty members in this vicinity, and now there are only two or three families left. Eld. Marsh and others have been here with their "Age to Come," "Return of the Jews" &c., and "fouled the residue with their feet." Selfishness seemed to characterize their efforts, and death has been the result. Thus it has been in most parts of the State.
I can see no gathering, healthy influence except where the Third Angel's Message is preached. I hear of many hungry, starving souls that are waiting to hear our message, and will gladly receive it. They are disgusted with what has gone before, and want meat in due season. O Lord speed our way on to these honest waiting ones. Amen.
M. E. CORNELL.
White Rock, Ills., Jan. 11th, 1858.
MEETINGS IN ALLEGAN, MICH.
By John Norton Loughborough
DEAR BRO. SMITH: I wish to say a few words respecting our meetings since we left Battle Creek. The first Sabbath, which was Jan. 2nd, we spent in Monterey. On going to the new meeting house at 10 A. M., one half hour before the appointment, we found it crowded to overflowing. Quite a stir had been made in adjoining neighborhoods by one who had been a professed infidel, who had heard lectures on the prophecies at the time of our meetings in Monterey five weeks before and had been led to lay down his war against the Scriptures, and pursue an investigation of the truth. Deep interest was manifested by those who came to hear. More came than could find even a standing place inside of the doors, even on the Sabbath, and many stood near the windows, anxious to hear all that was spoken. Deep solemnity pervaded our meetings while in five discourses we tried to show them the work of preparation to meet Christ, the faith necessary to stand in these times, and the two-horned beast with which the saints of God are soon to have a conflict. And in our last discourse, conviction seemed to fasten on the people as we traced through the fulfillment of the seven trumpets, and showed that we were standing in the time when great voices were about to be heard in heaven, even the voice that will come out of the temple from the throne saying, "It is done."
The church in Monterey are striving to arise, in heeding the counsel to the Laodiceans and the strait truths connected with it, and while they strive to heed these truths, God blesses. In no way can God's people arise, but to rise with the light. Two were baptized during this meeting; seven were baptized also by Bro. White five weeks before. After our meetings closed in Monterey, we found we could not commence meetings in Allegan as soon as we had anticipated, and so decided to visit the churches in Waverly and Otsego before commencing here.
We were led in these meetings to reflect on the awful danger of those who are not keeping pace with the counsel of the true Witness, and do not zealously repent of their sins. Although these meetings were scenes of trial, yet the Lord gave us the victory, especially in the last mentioned place, where wrongs were reproved, and to all was it outwardly manifested that God's Spirit was present. Bro. White joined us at this meeting, and spoke on the Sabbath with freedom, on the Unity and Gifts of the Church.
Yesterday morning, meetings commenced here in the new court house, with good interest. The congregation increased in the after-noon, and in the evening the room was filled more than in the daytime, although it rained smartly. There seem to be hearing ears in this place, and we hope there will be many understanding hearts that will receive and obey the truth.
J. N. LOUGHBOROUGH.
Allegan, Mich., Jan. 11th, 1858.
P. S. I would say to those brethren in Wisconsin who have written me of late in regard to my laboring this Winter in that State, that circumstances are such that I cannot visit them at present; but the way may open for me in the future, to visit that State. I would say the same respecting the calls from Ohio.
J. N. L.
MEETINGS IN LA PORTE, IND.
By Joseph Bates
Bro. Smith:—I stated in my last that our meetings commenced here the 2nd. inst. We gave seven lectures in the Hall before it was wanted for other kinds of meetings, since which we have been holding meetings in private houses. A few have come out decidedly for the truth, and some others are persuaded to unite with us, but are yet held back by unholy influences. The 10th inst. (First day) eight were baptized. One Bro. as he was going to be buried with Christ said, I have lived forty-seven years and have heard all kinds of preaching but I never heard the truth until now.
In the evening we attended to the ordinances of the Lord's house, and were much strengthened and encouraged. One Bro. while telling his simple story about the way, said, When Bro. (George) Smith came here some little while ago, and wanted some one to go with him, he came and found me and showed me the truth, and then he found another, and still others. A sister then spoke and said, Sr. Place came after me again and again, she would come and read the books and the papers and the Bible to me, and I was unwilling to believe. But now I bless God she ever came to give me the light I now see. O Lord, inspire Brn. and Srs. in other places to go and do likewise. Bro. Smith has bought and circulated many books and papers in this vicinity. This should be done wherever our Brn. have the means to do with, that the light may spread throughout the wide harvest field. Soon they will be richly rewarded for all their labors of love. "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."
By invitation I have appointed to hold a series of meetings on Stillwill Prairie, ten miles south of this, after which I expect to return here and hold more meetings and baptize others who are about ready to go forward. O Lord, still lead thy people onward to the coming crisis. Joseph Bates.
La Porte, Ind., Jan. 14th, 1858.
LETTERS.
By Lemuel C. Canfield
"Then they that feared the Lord spake often one to another."
From Bro. Canfield.
Bro. Smith: I have been deeply interested in what I have seen in the Review on the subject of the Laodicean state of the church. I believe it to be the truth, meat in due season for the remnant. I have long felt that something was wanting. While I read the cutting testimony to the Laodiceans, I will try to take it to myself. The truth is too plain that we have suffered cares and trials to shut Jesus out, and have not had that sweet communion with him that we once had. O that we may heartily repent of our lukewarmness, put away every thing that shuts Jesus from our hearts, and make speedy and thorough preparation for the coming of the Lord! I want my heart clean and filled with the love of God. My prayer is, create in me a clean heart, and renew a right spirit within me.
I believe that we must make haste or it will be too late. I am not alone in striving to keep the Commandments87of the Lord. My companion and her mother, an old soldier of the cross, are striving to keep the Commandments of the Lord. It is about six months since I and my companion embraced the true Sabbath. We are not blessed with the privilege of meeting with the brethren and sisters to hear the truth preached, yet we bless God that we have the Review to read. It is my earnest prayer to God that more light may shine forth in our hearts. I praise him that he has not cut me off as a cumberer of the ground, but has lengthened out the brittle thread of life, and given me time and space for repentance. O that I may be zealous and repent of all my past wrong doings, and be prepared to enter through the gates into the city.
Great trials await the remnant, but the grace of God is sufficient, and I desire strength and a willing heart that I may endure unto the end and be saved. I choose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.
Yours in hope of heaven.
LEMUEL C. CANFIELD.
Milan, Mich., Jan. 2d, 1858.
Faith Amidst the Storm
By S. A. Hastings
"Why are Ye so Fearful? how is it that Ye have no Faith?"
THESE are the words of Jesus, addressed to his disciples, while tossed on the waves of the raging sea. He rebukes them for their unbelief. Notwithstanding all the miracles they had seen, their faith was weak; and when the tempest arose, and the waves threatened to swallow them up, they feared lest they should perish. How sublime, how full of sweetness the words of the Saviour in that hour of peril, "Peace, be still." No wonder that they feared exceedingly and said one to another, What manner of man is this, that even the winds and the sea obey him?
How many in these last days are fearful and trembling, like those ancient disciples. They dare not trust their all in the hands of God. Though Jesus has left so many precious promises on record for the comfort and strength of his people, yet how few are willing to take him at his word. He has commanded them to take no thought for the morrow, what they shall eat, or drink, or wherewithal they shall be clothed. "Seek first the kingdom of God, and his righteousness, and all these things shall be added unto you." Why not take hold of this promise, walk out boldly upon it, prove the Lord, and see if he will leave you to perish? Think you that the God who sent the ravens to feed Elijah, and who rained manna from heaven forty years to the Israelites in the wilderness, cannot supply your every want? "Why are ye so fearful? how is it that ye have no faith?" Has the promise of the Lord ever failed? Has he ever spoken and been slack to fulfill his word? No, no. Fear not then to cast your bread upon the waters. Let go your grasp on the world. Sell all and buy the field, and you shall have treasure in heaven. O, blessed thought! a treasure in heaven. Will you not sacrifice to obtain it? If you would pass through the gates of the holy city, you must leave the world, and all your eager graspings for its treasures, its cares and vanities, and follow in the footsteps of the Son of God who had not where to lay his head.
It is but little to give all for eternal life. Those who refuse to do it, will not obtain it. It is but a step, as it were, to the immortal shore. O, heed the warning voice, ye slumbering ones. Awake! and clothe yourselves in the righteousness of Jesus, that you may escape in the day of the fierce anger of God. Now, now is the time to sacrifice. You have no promise of the future. Precious souls are perishing all around you. What are you doing to snatch them from everlasting ruin. Do not say that you can do nothing. If you have but a mite, you are as accountable for that, as others are for their abundance. Let your idols go. Jesus is coming! Get ready! get ready! As you value your soul's salvation, leave all and follow Jesus. Just as soon as you resolve to sacrifice all in his cause, and do it, the sweet peace and love you will feel in your souls will ten thousand times repay you.
Brethren and sisters, let us go on together a pilgrim band to Mount Zion.
S. A. HASTINGS.
New Ipswich, N. H.
Our Hope.
By Sarah M. Swain
"Which hope we have as an anchor to the soul, both sure and steadfast, and which entereth into that within the vail." Heb. vi, 19.
WHILE pilgrims and strangers, despised by the world, surrounded by temptations and trials, subject to all the infirmities of this mortal state, daily exposed to the shafts of death, and often called to mourn the loss of those we dearly love, how dark would be our prospect, how miserable our condition, had we no hope of a future life, had we no bright prospect placed before us, as an object for which we may toil and suffer, to cheer our hearts under discouragements, and to sustain and comfort under affliction. Our heavenly Father well knew what most we needed, and has set before us a glorious hope, upon which we may lay hold as a refuge in every emergency, and which as an anchor to the soul will preserve us unmoved amid the stormy billows of life's tempestuous sea.
It is not the hope of worldly care and comfort, for Christ has said, In the world ye shall have tribulation. He has told us that we shall be hated of all men for his name's sake, and that all who will live godly in Christ Jesus shall suffer persecution. He has compared his people to sheep in the midst of ravenous wolves, who shall seek to devour and destroy them. It is not the hope of worldly riches, for we are forbidden to lay up treasure on earth. We are told that they that will be rich fall into a snare, and into foolish and hurtful lusts, which drown men in destruction and perdition; and our meek and lowly Pattern, though Lord of the universe, became for our sakes so poor that he had not where to lay his head. It is not the hope that we shall be freed (in this life) from the bodily pain and suffering incident to others, for we often see the most humble christian enduring sickness and distress, and we are told that whom the Lord loveth he chasteneth. 'Tis none of these, 'tis a hope which far exceeds them all. It is the blessed hope of the glorious appearing of our Lord and Saviour Jesus Christ. It is the hope of seeing Jesus, and being made like him; the hope of a glorious rest in his everlasting kingdom, when the present earth with all its treasures shall have passed away. It is the hope of dwelling forever with that lovely Saviour who has redeemed us by his own precious blood, who bore our sins in his own body on the tree, by whose stripes we are healed. It is the glorious hope of seeing him, whom having not seen we love, who is to us the chiefest among ten thousand, and the one altogether lovely. It is the hope of seeing those who sleep in Jesus break the fetters of the tomb, and come forth clothed with immortality, and with them be permitted to join in the universal song of praise to the Lamb, which shall resound through the wide expanse of heaven, and with immortal powers to adore his matchless grace to all eternity. O is not this a good hope? Not only is our hope a very cheering one, but it is sure and steadfast; it can never fail, for it reaches to that within the vail, where Jesus is for us entered. It is confirmed by the word of him who cannot lie, and as long as we hold on to it with an unyielding grasp we are safe.
What though the winds of adversity blow, and waves of sorrow roll around? What though at times we are almost overwhelmed by the foaming billows? our anchor is sure, and it is cast on good anchorage ground. 'Tis true that we must let go of every thing else in order to lay hold of it, but what of that? What else can we desire? Our hope embraces every thing that we need. We have the promise of the life which now is, and of that which is to come. His word assures us that no good thing will be withheld from those who walk uprightly. Our Saviour watches over us with more than a parent's care, and what need of a child, who has kind parents who are able to protect him from every ill, and to provide for all his wants, being perplexed with anxious care?
Not only is our hope sure, but it is soon to be realized. The church of God in former days looked through a long vista of years for the realization of their hope, but we have the most unmistakable evidence that we are living very near the time when
"Hope shall change to glad fruition,
Faith to sight, and prayer to praise."
Dear brethren and sisters, have we fled for refuge to lay hold on the hope set before us in the gospel? Are our hearts cheered by the bright prospect that opens to the view beyond this scene of suffering and conflict? Do Zion's glory-crowned summits rise to our view, and the hope of soon seeing them in all their unveiled splendor lift our hearts above the sorrows, and toils, and cares of this mortal life, and enable us to endure hardness as good soldiers of Jesus Christ? Does this hope have a purifying effect upon our hearts? Does it make us dead unto the world, and the world unto us, so that with Paul we can say, I live, yet not I, but Christ liveth in me? Do we cheerfully suffer the loss of all things and count them but dross that we may win Christ? If so, we may rejoice, knowing that soon the victory will be gained, and crowns of dazzling splendor will be given to adorn the beauteous brows of those who have come out of great tribulation, and washed their robes and made them white in the blood of the Lamb. We shall doubtless have severe trials to pass through before we reach our journey's end; but if it be in the furnace of affliction that our kind Father sees fit to purify us and prepare us for the pilgrim's home, God help us not to shrink. O how perilous the moment, how fraught with weal or woe! O to be kept pure and unspotted from the world!
Brethren and sisters, let us awake, and show to the world around us by our daily walk and conversation, that we have Christ formed within the hope of glory. Let our affections be glued to earth no longer. Let us no longer live for ourselves, but for Him who gave himself for us, that he might purge us from all iniquity, and purify unto himself a peculiar people, zealous of good works. The battle is almost over, the victory almost won. Soon if faithful we'll hear from the lips of the Judge, Well done, good and faithful servant, enter into the joy of thy Lord.
"O what has Jesus bought for me!
Before my ravished eyes,
Rivers of life divine I see,
And trees of Paradise."
Brethren and sisters, I'll try to meet you there.
SARAH M. SWAIN.
Orwell, Ohio, Dec. 5th, 1857.
WHAT IS CHARITY?
By Susan Elmer
'Tis not to lead the erring on
Through error's darkest maze,
Or when we see one going wrong,
To fellowship his ways.
'Tis not to say if they're sincere
'Tis naught what they believe;
We cannot be united here,
Or all the truth receive.
'Tis not a brother's faults to hide
Because 'twill him offend;
With these true love is ne'er allied,
It serves a nobler end.
'Tis free from every selfish aim,
And wheresoe'er it goes,
It seeks the wanderer to reclaim
And feels for others' woes.
It joins not with the giddy crowd,
Doth in the truth rejoice;
It looks in pity on the proud,
And makes a wiser choice.
It joins not in the syren song,
But feels 'tis death to sleep,
And as it points out every wrong,
Goes forth to pray and weep.
It is of a celestial birth,
Of heaven the noblest heir;
'Twill guide us through this lonely earth,
And seal our passport there.
Susan Elmer.Buckland, Mass.
A Testimony of Faith
By P. D. Lawrence
From Sister Lawrence.
BRO. SMITH: I prize the Review. It is my comfort in my loneliness. I am alone in my belief in this place; but the hope I have bears me on, for soon the voice will be heard. Open ye the gates, that the righteous nation which keepeth the truth may enter in. O blessed! I hope to be one among those who enter.
And who are the righteous nation? God says by Isaiah his prophet, Hearken unto me, ye that know righteousness, the people in whose heart is my law. Fear ye not the reproach of men, neither be ye afraid of their revilings; for the moth shall eat them like a garment, and the worm shall eat them like wool; but my righteousness shall be for ever, &c.
The good old prophet foresaw what we should have to bear, and has given us good advice not to heed them, for there is enough to crush the weak. I am trying to live for God, and to die daily, and though I feel I have many besetsments yet to overcome, I mean by the grace of God to be an over-comer, and sit at the supper table with Jesus and all the happy ones.
O when I think what God has done for all mankind to save them, and yet how few are dying to sin and living to his glory, it makes me weep. We who have light in our dwellings ought to die, surely, to everything unlike God. If we will not be conformed to the world, but transformed by the renewing of our minds, we may know what God's perfect will is concerning us. Yes, this conforming to the heathen round about kills the life of religion, and God cut off his ancient people for it, of whom we are the antitype.
Psalm lxxviii is enough to make us weep to see the likeness so fulfilled in these days. God is truly of long compassion, or he would not bear. Jeremiah says, Give glory to the Lord your God, before he cause darkness, and before your feet stumble upon the dark mountains, and while ye look for light, he turn it into the shadow of death, and make it gross darkness. But if ye will not hear it, my soul shall weep in secret places for your pride. Jer. xiii, 16, 17.
God grant that I may live by every word of his mouth, and have an abundant entrance into his kingdom with his people. Only through the merits of his dear Son Jesus Christ can I obtain it.
Yours hoping for redemption at the coming of Christ.
P. D. LAWRENCE.
Falmouth, Mass., Jan. 2d, 1858.
MILTON S. KELLOGG
By Milton S. Kellogg
From Bro. Kellogg.
Bro. Smith: The Review is a welcome visitor to us. We look for the day of its arrival with much interest. Its columns are laden with precious truths which are meat in due season. I am strengthened many times in reading the spirited communications from the brethren and sisters scattered abroad. I never realized more fully the importance of being devoted to God, and having a well grounded hope than since I read the “Testimony to the Church” in No. 8 of Review. I think I can realize in some degree the condition that I am in. The message to the Laodiceans, did not do a deep work in my heart; it was merely a superficial work, which lasted but a short time, and it appears that I sank right back again where the message found me. It seems to me now that I have but little time to prepare for the events just before us, and if I do not take heed to this Testimony I shall be left behind. O Lord, awaken me to a deeper sense of my true condition before it is too late. I do not want to be deceived. I want to know my own heart.
We have been somewhat strengthened by a visit from Bro. Frisbie. He gave us eleven lectures in the Episcopal house in this village; but could not get a hearing. The people had so much else to attend to that they could not attend to their eternal welfare; but a Spiritualist came here to lecture about the close of Bro. F.'s lectures, and he drew hundreds out to hear him. I could not help thinking how 2 Tim. iv, 3–4 was having a literal fulfillment in these times. Pray for me, brethren and sisters, that I may arise with you and meet you where we can sing the song of Moses and the Lamb for ever.