CHRIST demands all. If he required less, the sacrifice made by him was too dear, and too great to bring us up to such a level. Our holy faith cries out separation. We should not be conformed to the world, or to dead, heartless professors, but be transformed by the renewing of our mind. This is a self-denying way. But if we think it too straight; if we think that there is too much self-denial in this narrow path; or if we say, How hard to give up all, let us ask ourselves this question, What did Christ give up for me?
The infinite sacrifice he made eclipses all we call self-denial. Behold him in the garden sweating great drops of blood. Follow him on his way to the judgment hall, while he is derided, mocked and insulted by that infuriated mob. Behold him clothed in that old purple robe. Hear the coarse jest and cruel mocking, see his enemies place upon that noble head the crown of thorns, and then smite him with a reed, causing the thorns to penetrate his temples, and the blood to flow from that holy brow; hear that murderous throng eagerly crying for the blood of the Son of God; see him delivered into their hands, and led away, pale, weak, and fainting, to his crucifixion; see him stretched upon the wooden cross, and the nails driven through his tender hands and feet; behold him hanging upon the cross in agony, until the sun refuses to shine, and the angels veil their faces from the horrid scene,—then ask yourself the question, Does he require too much in asking me to give up the world and deny self? No, no.
A divided, half-hearted life causes doubt and darkness. Persons living thus do not enjoy the consolations of religion, neither the pleasures which the world gives. It is a blessed privilege to give up all for Christ. It is safe to follow him who is the only true, unerring pattern. If others act on the principle of the spiritual sluggard, we should leave them, and march forward to the elevation of Christian character. Let us not sleep at our post, but deal faithfully and truly with our own souls.
The indulgence of light reading and tales of fiction produces a false, unhealthy excitement of the mind, and unfits it for any spiritual exercise. It weans the soul from prayer, and love for spiritual things. Reading that will throw light upon the sacred volume, and increase one's desire to study it, is not dangerous, but beneficial. The oftener and more diligently the Scriptures are read, the more beautiful will they appear, and the less relish will one have for light reading. The daily study of the Scriptures will have a sanctifying influence upon the life. Then let us bind to our hearts this precious volume which will never fail to prove a friend and guide in perplexity.
How many have fixed their hopes on earthly objects, and how earnestly and perseveringly have they labored to obtain them, yet without realizing their anticipations. But there is an object before all worthy of a life-long effort. It is the salvation of our souls—everlasting life. And this demands self-denial, sacrifice and close study. If we gain eternal life, we must live for it and deny self; come out from the world and be separate. Our life must be marked with sobriety, watchfulness, and prayer. Angels are watching the development of character, and weighing moral worth. All our words and acts are passing in review before God.
It is a fearful, solemn time. The hope of eternal life should not be cherished upon slight grounds; it should be settled between God and our own souls. Some will lean upon the judgment and experience of others, rather than be at the trouble of a close examination of their own hearts; and thus pass along for months and years without any witness of the Spirit of God, or evidence of their acceptance. Such are deceiving themselves. They suppose they have a hope, but lack the essential qualifications of a Christian.
God's people are peculiar. Their spirit cannot mingle with the spirit and influence of the world. None desire to meet Jesus with a profession only, and thus be disappointed of eternal life. Then let us examine the grounds of our hope thoroughly, and deal truly with our own soul. Let us decide now whether we will follow Christ at any sacrifice or any cost.
MRS. E. G. WHITE.
Faith in God Versus Earthly Treasures
Faith and confidence in God is better than all the treasures earth can afford.
ACCEPTABLE SERVICE.
By E. B. Saunders
Service to God, in order to be accepted, must be a service of love. In fact, it is impossible to do a good deed that will be rewarded in the Judgment unless love be the mainspring that prompts us to do it. And this love is shed abroad in our hearts by the Holy Spirit.
We are but children in the school of Christ, trying to learn how to serve God acceptably, also trying to put away our sins and obtain victory over our faults. But we make little or no progress unless the Spirit of God help our infirmities. We may try for many years to overcome some darling sin and fail again and again, being in bondage, helpless under the iron hand of habit, lust, or appetite, till we get utterly discouraged, and hope dies within us. All this time we may keep up the form of service, may attend church, the prayer meeting occasionally, have family prayer, give for the support of the gospel, and outwardly appear to enjoy religion, but when we candidly ask ourselves if we feel safe, will find our own hearts to condemn us, and the forms we have kept up so long, to be a sort of yoke of bondage which we had no relish for, and attended by no blessing. Also that we are unacquainted and strangers to the "peace of God that passeth understanding" and "joy in the Holy Ghost," and "the Spirit of adoption, whereby we cry, Abba, Father." These seem to be ecstatic joys beyond our reach.
We must have something better than this half asleep, neither cold nor hot, formal worship, which will cause us to be rejected in the Judgment. Our works must be wrought in God. We must have the victory over our besetments before our dear Lord can give us eternal life. We cannot obtain it in our own strength; we must lean on the arm of our beloved Lord or we fall. Now when shall we begin this work? We have professedly believed this work of God, and obeyed the truth these many years, yet are no nearer victory apparently than at first. Satan has beset us on every side with opposition, trouble, discouragement, and trials, till our prayers do not seem to take hold on God; the heavens seem to be brass over our heads, and God seems so far away that we are tempted to doubt his existence. Yet God's arm is not shortened that it cannot save, there is help for us in God. There is hope for you, dear, tempted, tried, discouraged one. You can have help to resist the enemy, and overcome wrong habits. You can stand erect, a noble, confiding, victorious child of God, your face shining with holy consecration, your heart all aglow with fervent love to God, his truth, and his people, and your hands reaching out to help the needy and perishing, and your works also have the stamp of divine acceptance.
The way is plain and simple, but it needs a persevering effort, and as much earnestness as we exhibit in our worldly business. It is to seek God till he accepts, and until we obtain his Holy Spirit, and his love be shed abroad in our hearts. Then we will feel that we are new creatures, old things, habits, and desires having passed away, and the bondage of corruption that so long bowed us down will be lifted off our hearts, and our voice will then break forth in grateful thanks and happy praise to the God of our salvation. God will then seem to be a loving, merciful Father, and the name of Jesus will cause our hearts to leap for joy. The word of God will be sweeter than honey and the honey comb, and these psalms of praise will seem to express the raptures of our heart. Then the strong, yet simple faith we have in God, will be of priceless value, better to us than thousands of gold and silver. Contrition, a broken heart God will not despise. Psa. 34:18; 145:8, 14, 18; 147:3, 6; Isa. 57:15; 61:1, 3. My brother, my sister, unless we have this conversion of the heart we will come short of eternal life. Matt. 18:3.
E. B. SAUNDERS.
San Jose, Cal., Feb. 1, 1880.
NEWS FROM A KNOT-HOLE.
Mrs. Jenkins lived in the other part of Rev. Mr. Caper's house, and thought herself fortunate in the enjoyment of so great a privilege. Most good people like to be as near the minister as they can. Mrs. Jenkins did. Her part was merely an L, built on the main structure. Her little attic, therefore, was neighbor to the minister's study. Just in the corner of the minister's study floor was a knot-hole; a trifling sort of thing in itself, but when once found to open into Mrs. Jenkin's attic, of the widest importance in its consequences.
When Mrs. Jenkins finally became aware of so close a connection with the minister's family, she sat down to fold her hands and congratulate herself. Next she formed her resolution not to let any good opportunity pass unimproved to inform herself of matters that would otherwise remain dark to her. Day after day, therefore, her ear and that knot-hole renewed their acquaintance with each other. Sometimes she picked up quite a little bunch of news; and sometimes she went off down stairs as hungry as ever. There was as much variation every day as there is in the price of stocks or exchange.83Going up into her little attic, one afternoon, to hear if anything special was doing in the adjoining apartment, she was delighted beyond expression to catch the sound of a voice. Mr. Capers was in conversation with his wife. Up she climbed, walked tiptoe across the floor, got down on her knees and put her ear as close to the knot-hole as she could get it. She even shut her eyes, lest some of the good things should escape by that way.
For a while she did not understand anything clearly. Now she heard Mrs. Capers laugh; and then Mr. Capers stopped a minute and laughed, too. This served to excite her curiosity the more, and she pressed her head so hard against the partition, that when she came to go away she carried off splinters in plenty in her hair.
Finally she heard something with distinctness. Mr. Capers was telling his wife, who appeared to be in great glee, of a man who had been saying hard things to his wife. Said he in course of his remarks:—
"Mr. Jones got to abusing his family at last. He declared his wife should not go out visiting, and threatened to shut her up if she disobeyed him. As for going to these evening meetings, he declared he meant to put a stop to it; he had enough of it. It did not do her any sort of good and made a great deal of trouble and expense to him. He should put an end to it at any and all hazards !"
Mrs. Jenkins started up in blank surprise. "Now, I want to know," said she to herself, "if our minister says that of Mr. Jones !"
Without waiting to hear any more, Mrs. Jenkins folded her arms tightly and defiantly about her and started down stairs. The next thing that she did was to throw on her "things," and start off at a high speed for her friend's, Mrs. Tautog.
"Now I want to know," said the latter, as Mrs. Jenkins came through the back entrance. "Do tell if that's you! sit down, do. What's the word this afternoon? Heard anything very new lately?"
"Oh, well, no—I do'no, either; p'raps it may be new to you, though."
"Why, what is it?" said she. "I dare say 'tis. I'm not in the way of hearing anything till everybody else has picked it up all clean. What is it now?"
"Oh, well, nothin' really worth mentioning. But then you may as well know as me. It's nothing, though, that I care to have go from me, you know I don't wish to be mixed up in this scrape."
"No, your name shan't be mentioned. But what is it, Mrs. Jenkins? What is it? Do pray tell suddin', for I am dyin' to know."
"It's no great affair after all, though. Still it's something. But this is all there is to it—Mr. Jones has got to abusin' his wife most dreadfully; and he declares if she thinks o'going out a visitin' he'll surely shut her up where she can't get out so soon."
"Of all things in the world !"
"Yes, and more'n that; he's even gone and forbid her goin' to evenin' meetings. What do you think of such a man as that?"
"I think he's a monster !"
"And so do I. But that ain't quite all. He jaws her all the time, abuses her, threatens her, and keeps her in mortal fear of her life. Only think of it."
"How did you hear about it?" I wonder if folks generally know it? How did you hear about it I'd like to know?"
"Well, I'd as lief tell you as not, Mrs. Tautog, but you must promise not to tell anybody else about it."
"Oh, to be sure not. What should I be gaddin' about the neighborhood for, tellin' hard stories about respectable folks? Who did tell you, though?"
"Nobody told me, exactly; but I happened to know. It come, in the first place, from the minister."
"You don't say so !"
Mrs. Jenkins nodded in silence.
"Well, I do declare now! Who'd ever thought of such a thing of Mr. Jones! But I've seemed to take notice, back along, that his wife was a good deal down-hearted and sort o'melancholy like. And that must be the reason, I know that explains it all."
"Yes," said Mrs. Jenkins, "that's it."
The latter did not stay very long after unbosoming herself of her heavy secret, when off posted Mrs. Tautog, armed and equipped for the brave business she had in hand. The first house she dropped into was Mrs. Mallory's.
"Mrs. Mallory," said she, almost as soon as she was seated, "have you heard the news?"
"Why no," answered the astonished lady. "What is it pray?"
And forthwith Mrs. Tautog narrated all that Mrs. Jenkins had been kind enough to tell her, and a good deal more—saying nothing about the embellishments she laid on in the course of her story.
Mrs. Mallory was astonished, of course. And as soon as her visitor had withdrawn, she dons her bonnet and shawl, and whips across to Mrs. Dinks. There the story was repeated, with variations, and considerable additions. Then Mrs. Dinks took it up. And then Mrs. Murry got interested, in it, and then Mrs. Filpot, and so on, till every-body got hold of it, and had talked it and had passed judgment on the man who was guilty of such gross malpractice toward his family. If it had stopped right there, perhaps it would have answered, but it didn't. It spread like a circle in the water, till, in the end, Mrs. Jones herself heard of it; and heard, of course, that the author of the story was the minister's own self.
The next thing to be done was for Mr. Jones and his family to leave Mr. Capers' church and go somewhere else. The clergyman was a good deal troubled about it, and his wife went over to see if she could discover the cause. Mrs. Jones received her with a good deal of coldness and seemed hardly civil. Unable to endure it longer, Mrs. Capers asked the aggrieved lady frankly what the trouble was. Mrs. Jones as frankly told; that was well, for now the latter knew exactly what the matter was, and what it was necessary to do.
Going home and imparting the intelligence to her husband, he manifested quite as much astonishment as she. He sat and thought it over a little while in order the better to collect himself before taking a single step, and then started on direct for Mr. Jones himself. He told Mr. Jones what he had heard, and declared the whole of it an untruth from beginning to end. Mr. Jones went on with all the minutest particulars connected with the affair, and making the most of the case in his power against the minister. Still the latter positively denied his guilt, and declared his determination to ferret out the author of this base a slander, if it was within human possibility. And he hurried back home and sat about it.
For some weeks it was a mystery still; he could get no clue to anything. It perplexed him beyond conception. Finally his wife came running down stairs one day, her face flushed and excited, and said to him in her unsteady breath:—
"Mr. Capers, have you ever noticed that knot-hole in your study floor?"
"Why no," said he; "where is it, and what of it?"
"Just come up stairs and see."
And they went up stairs together. She pointed to the tell-tale spot, and remarked in a whisper: "I just caught Mrs. Jenkins with her ear to that very hole."
That was the first step toward the unravelment of the mystery. In a few days more, the whole of it came out. He had sent his wife round to make a few innocent inquiries, and she had brought back the intelligence just as he had expected and required. And putting this thing and that thing together, and recalling certain ideas, that up to that time had passed out his mind altogether, he thought the matter was explained at last. So he went over to Mr. Jones once more.
"Come," said he, "If you will consent to go home with me for a short time, I think I can explain some things that hitherto stood in the way of our friendship."
Mr. Jones did not happen to love malice well enough to refuse, and accordingly took a walk with the minister over to his residence. The latter at once took him up into his study and shut the door.
"In the first place," said he, "I suppose you know that Mrs. Jenkins lives in the L."
"Yes."
"Well, and you observe that knot-hole?"
"O certainly."
"And this is my study?"
"Yes."
"And where my wife often takes the liberty to come and sit with me?"
"Now then," continued the clergyman, "I am in the habit of frequently reading aloud to her. And once upon a time I happened to be reading this very book, (picking up a volume from the table) and here is something out of the same book that I am going to read to you." And he went on to read to Mr. Jones several paragraphs, in which occured the following:—
"Mr. Jones got to abusing his family at last. He declared his wife should not go out visiting, and threatened to shut her up if she dared to disobey him. As for going to these evening meetings he meant to put a stop to it, he had enough of it. It did not do her any sort of good and made a great deal of trouble and expense to him. He should put an end to it at any and all hazards !"
Mr. Jones burst out laughing. "Is that all?" said he, his face as red as the setting sun.
"That and the knot-hole," said Mr. Capers, smiling good naturedly.
Mr. Jones offered his hand. From that moment they were friends again. He went back to church next Sabbath as he should have done.
"The wicked is snared by the transgression of his lips; but the just shall come out of trouble."
Christianity Too High for Worldlings
"Christianity," says the worldling, "is too insignificant for my attention;" the truth is, it is too high for him.
MEMORY IN OLD PERSONS.
The brain is the instrument of the mind. Every thought and feeling is dependent on certain changes that take place between it and the blood. Mental activity may be quickened or retarded, exalted or depressed, by the action of drugs upon the brain. Singular effects are produced by cerebral disease.
Age works permanent changes in the brain; it shrinks its bulk and hardens its substance. In consequence of this there is a change of mental manifestations. The mind acts more slowly in old persons. It does not turn readily to new subjects, and is not capable of as protracted or as lofty efforts. The feelings, too, are much lessened in susceptibility.
But in the memory the most marked changes occur. Some persons who have been more than ordinarily gifted in this respect, in old age become peculiarly deficient in memory. With the aged, recent facts and events are not so readily taken up into the mental store-house, and what is learned is sooner forgotten.
At the same time the past stands out in vivid contrast with the present. Early habits return again. For instance, the pronunciation or the spelling of youth often reappears, to the surprise of friends. Sins, early repented of and forsaken, obtrude themselves painfully on the memory.
From this we see how important it is that the associations and habits of youth are such as shall give only pleasure in old age.
If one would not sink into imbecility when the brain begins to shrink, let him cultivate all his powers right along through life.
The aged should take special pains to keep up their mental activity.
SWEEP BEFORE YOUR OWN DOOR.
Do we heed the homely adage handed down from days of yore?
"Ere you sweep your neighbor's dwelling, clear the rubbish from your door;
Let no filth, no rust there gather, leave no traces of decay,
Pluck up every weed unsightly, brush the fallen leaves away."
If we faithfully have labored thus to sweep without, within,
Plucked up envy, evil-speaking, malice, each besetting sin—
Weeds that by the sacred portal of the inner temple grow—
Poison weeds the heart defiling, bearing bitterness and woe;
Then, perchance, we may have leisure o'er our neighbors watch to keep—
All the work assigned us finished, we before his door may sweep;
Show him where the moss is clinging—token ever of decay—
Where the thistles, thickly springing, daily must be cleared away.
But, alas! our work neglecting, oft we mount the judgment seat,
With his failings, his omissions, we our weary brother greet;
In some hidden nook forgotten, searching with a careful eye,
We the springing weeds discover—some slight blemish there descry.
For his slothfulness, his blindness, we our brother harshly chide,
Glorying in our strength and wisdom, we condemn him in our pride.
Ask not why he has neglected, thus before his door to sweep;
Why grown careless, he has slumbered, failed his garden plot to keep.
On the judgment seat still sitting, we no helping hand extend
To assist our weaker brother, his shortcomings to amend;
For his weariness, his faltering, we no sweet compassion show—
From our store no cordial bring him, no encouragement bestow.
But, while busied with our neighbor, urging him to ceaseless care,
Calling to the thoughtless tillers, to their labor to repair—
Lo! unseen the dust has gathered, weeds are growing where of yore
Flowers rare and sweet were blooming when we swept before our door.
Ah! how easy o'er our brother faithful ward and watch to keep!
But, alas! before our dwelling hard indeed to daily sweep;
Harder then to share the conflict, "by the stuff" at home to stay,
Easier far to sit in judgment than to humbly watch and pray.
BOOKS, PAMPHLETS AND TRACTS, ISSUED BY THE SEVENTH-DAY ADVENTIST PUBLISHING ASSOCIATION, AND FOR SALE AT THIS OFFICE.
By Editor
The Sanctuary and the 2300 Days of Daniel 8:14. By Elder U. Smith. This question has developed the people known as Seventh-day Adventists, and is the pivotal doctrine upon which their applications of prophecy largely depend. 352 pages. $1.00
Thoughts on Daniel, critical and practical. By Elder U. Smith. An exposition of the book of Daniel, verse by verse. 364 pp. 1.00
Thoughts on Revelation. By Elder U. Smith. With notes or remarks on every verse in the book of Revelation. 352 pp. 1.00
Life of Wm. Miller, with portrait. Interesting sketches of the life and public labors of this pioneer in the Advent movement in this country. 416 pp. 1.00
The Biblical Institute. A synopsis of the lectures given at the Institute held at Oakland, Cal., April, 1877, covering the main points of our faith. 352 pp. 1.00
History of the Sabbath and First Day of the Week, for the period of 6,000 years. By Elder J. N. Andrews. This is a work of unusual interest, prepared with great care, and is full of historical and Scriptural facts. 528 pp. 1.00
The Nature and Destiny of Man. By Elder U. Smith. This work treats on the conditions of man in death, and his final destiny. 356 pp. 1.00
The Constitutional Amendment. A Discussion between Elder W. H. Littlejohn and the editor of the Christian Statesman, on the Sabbath. 1.00
The Spirit of Prophecy; or the great controversy between Christ and his angels and Satan and his angels, in four volumes. By Mrs. E. G. White. These volumes cover the time from the fall of Satan to the destruction of sin and sinners at the close of the one thousand years of Revelation 20. Each 400 pp. Vol. I. Old Testament facts to Christ. Vol. II. Life and Ministry of Christ. Vol. III. The Death, Resurrection and Ascension of Christ, with the Lives of His Apostles. Vol. IV. (In preparation). Each, 1.00
Life of Elder Joseph Bates, with portrait. 352 pp. 1.00
The Bible from Heaven. By Elder D. M. Canright. An argument to show that the Bible is not the work of men, but is of God. 300 pp. 80 cts. Revised edition (in preparation). 1.00
Spiritual Songs. A choice collection of hymns and tunes. 416 pp. 1.00
The United States in the Light of Prophecy. An exposition of Revelation 13: 11-17. By Elder U. Smith. Applying to our own land and time, this prophecy possesses surpassing interest for every American reader. 200 pp. 40 cts. Paper covers, 20 cts
Thoughts on Baptism. By Elder J. H. Waggoner. A careful examination of the subject of Christian Baptism in the light of history and the Bible. It presents strong arguments against the notion of trine immersion. 186 pp. Bound in flexible cloth, 35 cts; Paper covers, 25 cts
Song Anchor, for Sabbath-school and Praise Service. By J. E. White. A new book, with excellent new words and music. 164 pp. Per hundred, $30.00. Single copies, 35 cts
The Atonement. By Elder J. H. Waggoner. An examination of a remedial system in the light of nature and revelation. 168 pp. 20 cts
The Ministration of Angels, and the Origin, History and Destiny of Satan. By Elder D. M. Canright. 144 pp. 20 cts
The Nature and Tendency of Modern Spiritualism. By Elder J. H. Waggoner. A thorough exposure of Spiritualism; application of the Scriptures, and copious extracts from a library of Spiritualist publications. 184 pp. 20 cts
Our Faith and Hope. Sermons on the Coming and Kingdom of Christ. By Elder James White. 182 pp. 20 cts
The Spirit of God, its Gifts and Manifestations to the end of the Christian age. By Elder J. H. Waggoner. 144 pp. 15 cts
The Three Messages of Revelation 14 : 6-12; particularly the third angel's message and the two-horned beast. By Elder J. N. Andrews. 144 pp. 15 cts
The Two Laws, as set forth in both Testaments. By Elder D. M. Canright. 104 pp. 15 cts
Matthew Twenty-four. A clear and forcible exposition of our Lord's discourse upon the Mount of Olives. By Elder James White. 64 pp. 10 cts
The Sunday Seventh-Day Examined. A refutation of the teachings of Mede, Jennings, Akers and Fuller. By Elder J. N. Andrews. 88 pp. 10 cts
The Seven Trumpets. An exposition of the subject as set forth in the 8th and 9th chapters of the Revelation. 96 pp. 10 cts
Refutation of the Age to Come. By Elder J. H. Waggoner. A most decisive refutation of the view that men may find pardon after the Saviour has closed his work in the Sanctuary above. 168 pp. 20 cts
The Morality of the Sabbath. By Elder D. M. Canright. A complete refutation of a common objection against the Sabbath. 96 pp. 15 cts
The Resurrection of the Unjust. A vindication of the doctrine. By Elder J. H. Waggoner. 100 pp. 15 cts
A Word for the Sabbath, or False Theories Exposed. A poem. By Elder U Smith. 60 pp. 15 cts
Vindication of the True Sabbath. By Elder J. W. Morton, formerly missionary of the Reformed Presbyterian Church, to Hayti. 68 pp. 10 cts
Sermon on the Two Covenants. By Elder J. N. Andrews. An able argument on an important subject. 48 pp. 10 cts
The Truth Found. The nature and obligation of the Sabbath of the fourth commandment. 64 pp. 10 cts
Christ and the Sabbath: or, Christ in the Old Testament and the Sabbath in the New. By Elder James White. 56 pp. 10 cts
Redeemer and Redeemed. By Elder James White. This work sets forth the plan of redemption in its three stages. 40 pp. 10 cts
Systematic Benevolence. Setting forth the Bible plan of giving for the support of the ministry. 64 pp. 10 cts
Redemption. The fall and its results, and the methods by which we are brought back to the favor of God and to immortality. 32 pp. 4 cts
The Second Advent. Manner, object, and nearness of the event. 32 pp. 4 cts
The Sufferings of Christ. A most graphic and touching description of what the world's Redeemer has suffered for us; calculated to incite every one to new devotion and consecration to the cause of Christ. 32 pp. 4 cts
The Present Truth. Showing that every age has a truth applicable to it alone, and what is the present truth of this generation. 32 pp. 4 cts
The Seventh-day Adventists. A sketch of their origin, progress, principles, etc. 32 pp. 4 cts
ADDRESS, SIGNS OF THE TIMES, OAKLAND, CAL.
ANY of the books, pamphlets, and tracts issued at this Office, may be obtained of Eld. J. N. Loughborough, Ravenswood, Shirley Road, Southampton, England, who will furnish catalogues and prices in English money, and receive subscriptions for all our periodicals.
SYNOPSIS OF THE PRESENT TRUTH.
By Uriah Smith
NUMBER SEVEN.
The following reasons may be urged to show that Rome is the power represented by the iron legs of the image, and by the horn which came out of one of the horns of the goat, which was little at first, but afterward waxed exceeding great.
1. It was to come forth from one of the four kingdoms of Alexander's empire. We have seen that nations are not brought into prophecy, till connected with the people of God. The Roman power had been in existence many years before the league with the Jews previously mentioned; and seven years previous to that event, namely, B. C. 168, it made Macedonia, one of the horns of the Grecian goat, a part of itself. Speaking of the peremptory manner in which Popillius, the Roman ambassador commanded Antiochus to quit Egypt, the historian says: "That which made him so bold as to act with him after this peremptory manner, and the other so tame as to yield thus patiently to it, was the news which they had a little before received of the great victory of the Romans, which they had gotten over Perseus, king of Macedonia. For Paulus Æmilius having now vanquished that king, and thereby added Macedonia to the Roman empire, the name of the Romans after this carried that weight with it, as created a terror in all the neighboring nations; so that none of them after this cared to dispute their commands, but were glad on any terms to maintain peace, and cultivate a friendship with them." Being introduced into prophecy after this event, it is represented as coming forth from one of the horns of the goat.
2. The following specifications of the little horn, are also fulfilled in the Roman power to the very letter: 1st. It waxed exceeding great towards the south, and towards the east, and towards the pleasant land, [Palestine, Ps. 106 : 24; Zech. 7 : 14.] Rome being almost directly north-west from Jerusalem, its conquests in Africa, Asia, and Palestine, were of course in those directions, and furnish an exact fulfillment of the prophecy. 2d. It was to cast down of the host and of the stars, the same as predicted of the dragon, [Rev. 12 : 3, 4,] which all admit to be Rome. Who can fail to see their identity? 3d. It was a king of fierce countenance. See Moses' description of the same power. Deut. 28 : 49, 50. 4th. It did "destroy wonderfully;" from fifty to one hundred millions of the "mighty and the holy people" being put to death by it. 5th. It did stand up against the Prince of princes. Pagan Rome nailed Jesus to the cross. 6th. It is to be "broken without hand." How clear the reference to the stone "cut out without hand," that smote the image. Dan. 2 : 34. Further proof is unnecessary; and probably ere this, the reader has agreed with us that Rome is the subject of the prophecy.
From small beginnings, with a steady ascent, Rome rose to unparalled greatness. How Macedonia became a Roman province B. C. 168 has been already stated. The empire of Syria shared a like fate B. C. 65, when Pompey reduced all those parts to the Romans as far as the river Tigris. The only remaining portion of the goat's dominions, not yet engrossed by the little horn, was Egypt; but this also fell before the Romans, when Augustus Cæsar, on the death of Cleopatra, made it a Roman Province B. C. 30. Twenty-five years after this, when the whole world was settled in thorough subjection to this same Augustus, and the temple of Janus, at Rome, which was kept open only in times of war, was for the fifth time shut since the building of the city, and peace reigned over the nations, there was born "in the city of David, a Saviour which is Christ the Lord." Luke 2 : 1-11.
There is a view largely prevailing in the Christian world, which we deem not only a grave error in itself, but the parent of dangerous errors on other important subjects, which demands a notice at this stage of our investigation. It is that Christ, at his first advent, set up the fifth kingdom of Dan. 2 : 44, 45; or, in other words, that the kingdom which was to be set up in fulfillment of the prediction that in the days of these kings the God of Heaven should set up a kingdom, is the kingdom of grace in the hearts of believers; and that it was established at the cross or at Pentecost. Thus Butler in his Historical sketches, says: "In this glorious, peaceful reign of Augustus Cæsar, the fifth kingdom commenced, [Dan. 2 : 44, 45,] in the Advent of the Messiah." Prideaux says: "At this very time, Christ's kingdom commenced in the erection of his church." "The kingdom of Christ," says Scott, "was evidently intended: from small beginnings it hath already made vast progress," &c. "A stone cut out: the fifth monarchy; the spiritual kingdom of the Lord Jesus," says Clarke, "which is to last forever, . . . the extensive and extending empire of Christ," &c.
In reference to this position, we have brought the image down to the cross of Christ, where it is said this kingdom was set up, in order to avail ourselves of the advantages to be derived from illustration, in impressing the truth upon our minds on this subject. To meet the question fairly we must here anticipate a little. The image had two feet and ten toes; and the fourth and terrible beast of Dan. 7, had ten horns; which both represent the ten kingdoms which arose out of the Roman empire, as will be more particularly noticed hereafter. Until this division of the empire took place, the image was not complete: the feet were not fully developed. But where did the Stone smite the image? Upon the feet, and the feet only. Now look at the illustration. There is the cross, but where are the feet? We have not reached them. Can it then be said that the Stone that was to smite the image upon the feet, did its work away back there upon the thighs at the cross of Christ? Impossible. But do you say that we have erected the cross too soon? that the image should have been completed, and the cross erected at the feet? We answer, That cannot be; for the feet were not developed till 483 years after the crucifixion. No: the image cannot be smitten upon the feet, till we reach the feet; therefore it could not have been smitten at the cross. The prophecy promised that in the days of these kings (those that rose from the Roman empire) the God of heaven should set up a kingdom, and not 483 years before the division took place, or the kings existed.
Again, it does not read that the Stone gradually wore away the image, or that by some chemical process, it dissolved its metallic substances, and appropriated them to itself, till they were all used up. Far from it: the Stone smote the image; and the iron, brass, silver, and gold, were ground to powder, and blown away. The nations have not yet been dashed in pieces with a rod of iron; (Ps. 2 : 9,) they have not yet been shivered like a potter's vessel; therefore that fifth universal kingdom which is to be set up by the God of heaven and stand forever, which is to be ushered in with events like these, is yet before us.
The conclusion is therefore obvious, that the position handed us by Butler, Prideaux, Scott and Clarke,—a position which has been seized upon by hosts of more modern origin as an objection to the faith we cherish of the soon coming of the Son of man to establish upon the demolition of all earthly governments, an enduring empire;—it is obvious, we say, that their position is erroneous and untenable. We declare unhesitatingly and without fear of contradiction, that they, have misapplied that portion of prophecy. Nor can any one say otherwise, until he can change the phraseology of the Scripture so that it will read that the image was smitten upon the thighs and not upon the feet.
That the work of grace upon the heart, the freedom of the gospel, the growth of Christianity, and events in the church's history, are sometimes set forth by the phrase, kingdom of heaven, is not to be doubted; but it does not come within the province of this article, to show the application of all these expressions wherever they occur. The prophecy of Daniel is our subject, and to show the application of the kingdom there brought to view, is all that the scope of the theme demands at our hands. We have endeavored to show that that kingdom was not set up at the crucifixion, but is still future. It was future at our Lord's last passover. Matt. 26 : 29. He did not set it up before his ascension. Acts 1 : 6. Flesh and blood cannot inherit it. 1 Cor. 15 : 50. It was a matter of promise to the apostles, and is so to those that love God. James 1 : 5. It is promised in the future to the little flock. Luke 12 : 32. It is to be set up when Christ shall judge the living and the dead. 2 Tim. 4 : 1. It is to be set up when the Son of man shall come in his glory and all the holy angels with him. Matt. 25 : 31-34.
This is the kingdom prepared for the faithful from the foundation of the world, upon which they will enter, when those who will not have Jesus to reign over them, are brought forth and slain in his presence. Luke 19 : 12-27. This is the kingdom which the saints shall take under the whole heaven, and possess forever and ever. Dan. 7 : 27. The prayer which our Saviour taught his first disciples, still fervently ascends from the lips of his patient waiting flock in these last days, "Our Father who art in Heaven, thy kingdom come!"
U. S.
CONVERSION OF THE EARL OF ROCHESTER
The Earl of Rochester was one of the most witty and learned men of his time, but one of the most recklessly profligate. Most readers will have seen the account of his conversion and death-bed scene by Bishop Burnett. He had rejected the Bible without studying it; but when he read the history of our Lord, and compared it with the prophecies, especially the fifty-third chapter of Isaiah, which has more the appearance of a history than of a prophecy, not only was his judgment convinced, but his heart was changed, and he "rejoiced in Christ Jesus." The following incident shows how his mind was first turned to religion. It is said that, walking in the neighborhood of Oxford in the days of his folly, in company with the Duke of Buckingham, a profligate infidel like himself, they were met by a member of the university, famed for his piety, who was reading the Bible as he walked along. The earl accosted him in a style not unusual at that time:—
"Pray, master student, can you tell
Which is the nearest way to hell?"
Taking his eye off the book, he answered:—
"By Buckingham, as people say,
But Rochester's the nearest way."
Rochester was struck; said to his companion, "What if there should be a hell after all?" He became a convert, but Buckingham died as he had lived, a miserable infidel. Who then will dare to trifle with the word of God?
"Within this awful volume lies
The mystery of mysteries.
O happy they of human race,
To whom our God hath given grace
To read, to learn, to watch, to pray,
To lift the latch and find the way;
But better he had ne'er been born,
Who reads to doubt, or reads to scorn."