VERSE 19. Then Daniel, whose name was Belteshazzar, was astonished for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My Lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. 20. The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth; 21; whose leaves were fair, and the fruit thereof, much, and in it was meat for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation: 22: It is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth. 23. And whereas the king saw a watcher and a holy one coming down from Heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him; 24; this is the interpretation, O king, and this is the decree of the Most High, which is come upon my lord the king: 25: That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the Most High reigneth in the kingdom of men, and giveth it to whomsoever he will. 26. And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the Heavens do rule. 27. Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor: if it may be a lengthening of thy tranquillity.
The hesitation of Daniel, who sat astonished for one hour, did not arise from any difficulty he had in interpreting the dream, but from its being so delicate a matter to make it known to the king. Daniel had received favor from the king, nothing but favor, so far as we know, and it came hard for him to be the bearer of so terrible a threatening of judgment against him as was involved in this dream. He was troubled to determine in what way he could best make it known. It seems the king anticipated something of this kind, and hence assured the prophet, by telling him not to let the dream or the interpretation trouble him. That is, do not hesitate to make it known whatever bearing it may have upon me. Thus assured, Daniel speaks; and where can we find a parallel to the force and delicacy of his language: “The dream be to them that hate thee, and the interpretation thereof to thine enemies.” A calamity is set forth in this dream, which we would might come upon your enemies rather than upon you.
Nebuchadnezzar had given a minute statement of his dream; and as soon as Daniel informed him that the dream applied to himself, it was evident that he had pronounced his own sentence. The interpretation which follows is so plain, that it need not detain us. The threatened judgments were conditional. They were to teach the king that the Heavens do rule; the word Heavens here being put for God, the Ruler of the Heavens. Hence Daniel takes occasion to give the king counsel in view of the threatened judgment. But he does not denounce him with harshness and censoriousness. Kindness and persuasion is the weapon he chooses to wield: “Let my counsel be acceptable unto thee.” So the apostle beseeches men to suffer the word of exhortation. Heb. xiii, 22. If the king would break off his sins by righteousness and his iniquities by showing mercy to the poor, it might be a lengthening of his tranquillity, or as the margin reads, “an healing of thine error.” That is, he might even have averted the judgment the Lord designed to bring upon him.
VERSE 28. All this came upon the king Nebuchadnezzar. 29. At the end of twelve months he walked in the palace of the kingdom of Babylon. 30. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honor of my majesty? 31. While the word was in the king’s mouth, there fell a voice from Heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. 32. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the Most High reigneth in the kingdom of men, and giveth it to whomsoever he will. 33. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws.
Nebuchadnezzar failed to profit by the warning he had received. Yet God bore with him twelve months before the blow fell. All the while he was cherishing pride in his heart. At length it reached a climax beyond which God could not suffer it to pass. The king walked in the palace, and as he looked forth upon the wonders of that wonder of the world, great Babylon, the beauty of kingdoms, he forgot the Source of all his strength and greatness, and exclaimed, Is not this great Babylon which I have builded. The time had come for his humiliation. A voice from Heaven again announces the threatened judgment, and divine providence proceeds immediately to execute it. His reason departed. No longer the pomp and glory of his great city charmed him, when God with a touch of his finger took away his capability to appreciate and enjoy it. He forsook the dwellings of men, and sought a home and companionship among the beasts of the forest.
VERSE 34. And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honored him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: 35. And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of Heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What dost thou? 36. At the same time my reason returned unto me; and for the glory of my kingdom, mine honor and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honor the King of Heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase.
At the end of the seven years, God removed his afflicting hand, and the reason and understanding of the king returned to him again. His first act then was to bless the Most High. On this Matthew Henry has the following appropriate remark: “Those may justly be reckoned void of understanding that do not bless and praise God; nor do men ever rightly use their reason till they begin to be religious, nor live as men till they live to the glory of God. As reason is the substratum or subject of religion (so that creatures which have no reason are not capable of religion), so religion is the crown and glory of reason, and we have our reason in vain, and shall one day wish we had never had it, if we do not glorify God with it.”
His honor and brightness returned to him again, his counsellors sought unto him, and he was once more established in the kingdom. The promise was, verse 26, that his kingdom should be sure unto him. During his insanity, his son, Evil-merodach is said to have reigned, as regent, in his stead. Daniel’s interpretation of the dream was doubtless well understood throughout the palace, and was probably more or less a subject of conversation. Hence the return of Nebuchadnezzar to his kingdom, must have been anticipated and looked for with interest. Why he was permitted to make his home in the open field in so forlorn a condition, instead of being comfortably cared for by the attendants of the palace, we are not informed. It is supposed that he dextrously escaped from the palace, and eluded all search.
The affliction had its designed effect. The lesson of humility was learned. He did not forget it with returning prosperity. He was ready to acknowledge that the Most High ruled in the kingdom of men and gave it to whomsoever he would; and he sent forth through all his realm a royal proclamation, containing an acknowledgment of his pride, and a manifesto of praise and adoration to the King of Heaven.
This is the last scripture record we have of Nebuchadnezzar. This decree is dated in the authorized version, says Dr. Clarke, 568 B. C., one year before Nebuchadnezzar’s death; though some place the date of this decree seventeen years before his death. Be this as it may, it is not probable that he again relapsed into idolatry, but died in the faith of the God of Israel.
Thus closed the life of this remarkable man. With all the temptations incident to his exalted position, and the evils of the idolatrous times in which he lived, and the system of heathenism under which he was educated, may we not suppose that God saw in him honesty of heart, integrity, and purity of purpose, which he could use to the glory of his name? Hence his wonderful dealings with him, all of which seem to have been designed to wean him from his false religion, and attach him to the service of the true God. We have, first, his dream of the great image, containing such a valuable lesson for the people of all coming generations. Secondly, his experience with Shadrach, Meshach, and Abednego, in reference to his golden image, wherein he was again led to an acknowledgment of the supremacy of the true God. And lastly, we have the wonderful incidents recorded in this chapter, showing the still increasing efforts of the Lord, to bring him to a full acknowledgment of himself. And this result seems to have been fully accomplished. And in this state his life came to a close, peaceful and serene, gilded with the light of heavenly truth. And may we not hope that this man, one of the greatest of historic characters, the most illustrious king of the first prophetic kingdom, the head of gold, may at last have part in that kingdom, before which all earthly kingdoms shall become as the chaff, the glory of which shall never dim, and its dominion have no end.
THERE are two expressions in these verses which are very often misapprehended.
1. “We also are compassed about with so great a cloud of witnesses.” This is frequently urged as an incentive to duty, in that “so great a cloud of witnesses” are beholding our actions; but this is not the sense of the text. These witnesses are not beholders, but testifiers, who, as in chap. xi, have left their testimony on record to the power of faith. As witnesses are brought into court, not to behold the proceedings, but to testify to the truth.
The Greek word μαρτυρ, (martur,) is defined, “a witness; one who bears testimony;” and has this signification only, in all its forms. Those who died for the word of God were, pre-eminently, called marturs, or witnesses, because they were willing to testify to the faith of Jesus to the loss of their lives.
The excellent hymn, commencing thus:
“Awake, my soul! stretch every nerve,”
has this misapprehension incorporated in it, in the lines,
“A cloud of witnesses around
Hold thee in full survey.”
2. “Looking unto Jesus, the author and finisher of our faith.” From this it is inferred that Jesus finishes our faith, by putting an end to it in bringing the realization of its object. The Greek τελειωτης, is used in this form in no other text. It is defined, “A finisher, perfecter, one who completes and perfects anything.” Hence, this scripture does not teach that Jesus terminates our faith, but that he both originates and perfects it, or carries it on to completeness. It recognizes a progression in faith, and teaches us to look to Jesus, who is the author and perfecter of faith, for help and assurance when our faith is tried by chastisement or afflictions.
J. H. WAGGONER.
Telegram from Boston
WHILE a convention of missionaries was in session at Rangoon, Burmah, an important telegram bearing on their deliberations was received from Boston just three days after its date. Surely the whole world will soon be within speaking distance.
THE FIRST CALIFORNIA STATE GATHERING OF SEVENTH-DAY ADVENTISTS.
By D. T. Bourdeau
This gathering was held in the Mission Tent, not far from the Piner school-house, and in the township of Santa Rosa, last Sabbath and first-day, the 10th and 11th inst., and consisted of the brethren and sisters in this place, three loads of Sabbath-keepers from Petaluma, including a brother and sister from San Francisco, and as many loads of brethren and sisters from Windsor. There were about sixty Sabbath-keepers present.
The exercises commenced with a prayer-and-social meeting at the commencement of the Sabbath, in which several took part. This was followed by a discourse on the proper observance of the Sabbath, and some of the benefits resulting therefrom. Sabbath morning, at 9 o'clock, there was a lively and interesting prayer-and-social meeting, raising the work and interest a good step higher. At half past 10, a timely discourse was given by Bro. Loughborough from the following words of the Saviour: “For what is a man profited if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?” Matt. xvi, 26. At half past 12, P. M., preparatory to attending to the ordinance of baptism, and for the further promotion of Christian love among the believers, we spoke on the subject of the affections from these words: “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall we also appear with him in glory.” Col. iii, 1–4.
At 6 P. M., we had another good prayer-and-conference meeting. This was followed by a clear and instructive presentation of the subject of Bible memorials, by Bro. Loughborough, especially that of the Lord's supper, that of the Lord's humility, and that of baptism, a previous discourse having been devoted to the subject of baptism.
Sunday morning, at half past 10, we all repaired to a stream on the farm of Bro. Lee, being two and a half miles from the tent, and midway between the tent and Santa Rosa, to attend to the ordinance of baptism. We found a very large concourse of people assembled on both sides of the stream, many of whom had never heard on our position. Bro. Loughborough gave a twenty minutes' speech on baptism. Then we baptized fifteen willing souls. Much respect was shown us by the crowd, and best of all, we realized the presence of the Holy Spirit, which rendered the scene solemn and affecting. Many bystanders were in tears. At the close of the exercises it was announced that, the Lord willing, the tent would be pitched at Santa Rosa, Thursday, the 22d inst.
At about 12 M., an encouraging and interesting discourse was given to a tent full of attentive hearers, on the glorious restitution, from Acts iii, 21. Following this discourse, and before dismissing the assembly, we had a short business meeting, and organized a State Meeting to meet the wants of the cause until further organization is needed.
We had three objects in view in establishing a simple State organization: 1. To promote unanimity of action, and avoid confusion; 2. To head off the cry of speculation; and, 3. To refute the idea of the “one-man power.” What is everybody's business is nobody's business, and is very liable to be poorly attended to. Again, when preachers report their receipts and expenses at each State Meeting it seems that we should be very unwise to thus lay ourselves open to the inspection of the brethren if our aim was to use deception, and secretly make a fortune. But if we pursued an opposite course, if we thought ourselves competent to move forward without the aid and counsel of our brethren then might there be a plausibility in crying, “Speculation,” and “The one man power.”
To meet the idea that we might be moving on our own account, without being sent by our people, our credentials were read. A preacher should have his calling of God. But if God calls a man to preach, the church will know it, and give him their sanction, in harmony with the example of the primitive church.
At 6 P. M., another interesting social meeting. Then a discourse on the seven churches by Bro. Loughborough, at the close of which an appeal was made for those who wanted to serve the Lord to come forward on to the front seats, that we might pray for them. Several responded and spoke, some for the first time. It was a good season. The Spirit of the Lord was present, and souls confessed their sins, breaking down before God. And with this interesting and impressive season the good meeting closed.
As the result of this general gathering, all the brethren and sisters have formed new and pleasant acquaintances, which have endeared them to each other. All have been strengthened and encouraged, and as far as we have had an opportunity to ascertain, the expectations of the believers have been more than realized; their interest and confidence in this work have increased, and they see the benefits of general gatherings, and will long to attend another State Meeting. Meanwhile may we all remember past benefits, and the increased responsibilities and obligations that they impose upon us. May we pray and labor for each other, and for the advancement of the cause of truth, that we may overcome selfishness, grow in the love of God, and advance in brotherly love, that our next general gathering may present a great increase in numbers, and a corresponding growth in grace as well as in the knowledge of the truth.
As far as we can ascertain, about forty in this section have come out on the Sabbath. Many of these have found the special favor of God, in giving up the world and trying to make thorough work for the kingdom. Several have been converted from the world, and backsliders have been reclaimed; but the work is not done. We want to see more move out thoroughly, and without reserve. For this object we are visiting and holding meetings through the week. We expect that others will be baptized next Sunday.
When we came to Petaluma we knew of but one in this county who was keeping the Sabbath. Now we know of about seventy-five who are trying to keep all of God's commandments, and prepare for the coming of Christ. Since last August we have been enabled to hold upwards of two hundred and fifty meetings, and to make in all about four hundred calls. Yet the Lord sustains us, and we feel that the work is greatly increasing on our hands. It is not a small enterprise to raise up the people on all points of the truth; to patiently bear with and teach the people, and keep the work moving. Man cannot do this. God must work. If the Lord was not on our side we might despair of seeing a people prepared for Christ's coming. When shut up to ourselves, to a sense of our own weakness with reference to the magnitude of the work, we feel as though we should succumb under the weight of our responsibilities. But when we bear in mind that God is in this work, and remember his mighty workings in behalf of his truth, and for the salvation of souls, we are encouraged to trust in him, and do what we can, casting our burdens upon him.
Satan would hinder the work at every step, and we have many adversaries in every place. Brethren, still pray for us, and for the success of the message in California.
D. T. BOURDEAU.
Santa Rosa, Cal., April 16, 1869.
REPORT FROM NEW IPSWICH, N. H.
By Dudley Marvin Canright
I HAVE now spent two months in this place. One week Bro. Waggoner was with me, and Bro. Rodman one week. Brn. Rodman and Haskell were here one week while I was absent. The rest of the time I have been alone. I have labored hard, but I feel as well and strong now as when I began. I think the Lord has helped me. Sixty discourses have been preached here. The attendance has usually been pretty good. I think I have sold about $70 worth of books; have obtained 24 subscribers for the REVIEW, 12 for the Instructor, and 3 for the Reformer. This shows that they are a reading, intelligent class of people. Fourteen are now keeping the Sabbath. These, with Brn. Hastings' and Gould's families, make a company of nineteen. Others, also, living near by, come here to meeting, so that we have about twenty to twenty-five out on the Sabbath.
Bro. Hastings is a man of long experience in this work, and I think will make them a good faithful leader. His influence in community has been excellent, and it has helped my preaching much. This is as it should be.
Among those who have embraced the Sabbath we have a goodly number of excellent singers. This will be a help to their meetings if they take pains to use it to the glory of God, which I think they will. Most of those who have embraced the truth have come by families, which makes them so much the stronger. There are five such families. Nearly all who have embraced the truth were, when I came here, either backsliders or those who never made a profession. Now they are nearly, or quite, every one praying men and women. Yet right in this village it is reported by ministers and church members that no one was ever known to be converted by this preaching! God pity such willful slanderers.
Several others commenced to keep the Sabbath when I first presented it, who have now left it. For the last150three or four weeks strong opposition to the truth has come up here from the churches. Slanderous reports have been circulated, threats made, &c., as usual. This has withered away those who had no depth of soil. Matt. xiii, 1-8, 18-23. Many others are still deeply interested, convinced, and convicted. We hope for some of them. The cotton mills have proved a snare to many. If they keep the Sabbath they will be turned out of the mills. Few have enough of the fear of God to do this. Many of them say that they will keep the Sabbath as soon as they can get work out of the mill, which I hope they will do soon.
Last week I had a discussion with Rev. Mr. Lee, of this place. He is reputed to be a very learned man, both in the languages and sciences. Is the author of the book called, “Eschatology.” He has opposed my meetings from the first, but with poor success. At last he wished to debate the question. He drew up the following question, which I accepted just as he worded it: “Admitting the duty of observing one day in seven as a Sabbath, is any particular day of the week enjoined in the Scriptures upon the Christian church as such Sabbath?”
Of course I affirmed that there was a particular day, while he denied it, and took the seventh-part-of-time theory. We were to discuss it as long as I desired, as he would not consent to this before. I found him uncommonly easy to meet, as is generally the case with these so-called learned men. He could hardly get out arguments enough to make the discussion interesting. Did not answer my proof texts at all, nor attempt it. His arguments did not touch the question at all. This was so apparent to all that when we were through he denied that he had been on the negative at all.
Said I, Mr. Lee, did you not write this question?
“Yes,” he replied.
Did you not draw it up to suit you?
“I did.”
Did I not take the affirmative?
“Yes, you did.”
Did you not take the negative?
“No ! ! !”
At this absurd and manifestly untrue declaration, the crowd enjoyed a hearty laugh, as well they might. He spent the greater portion of his last speech in using smut and blacking against the Adventists in general, and me in particular, always the last resort when better arguments fail. The discussion has done the cause of truth much good here. Our friends are stronger, and we have more of them than before.
They will have regular meetings here every Sabbath in Union Hall, besides prayer-meetings during the week. Sabbath, April 24, was my last meeting with the brethren and sisters. About thirty were in, and we enjoyed a sweet season together. It did my soul good to hear those who were just starting talk about the truth, and their determinations about living it out. May good angels meet with them.
Sunday, April 25, we met and organized s. b. to amount to $100. All were pleased with the plan, and adopted it willingly. This is the right spirit. Sunday evening, I preached my farewell discourse to the people. We had a full hall, as many as had been out at any time before. I compared our teachings on numerous points with the teachings of Paul. All listened candidly, and I think were benefited. Unsolicited and unexpectedly the friends made me a fine and very acceptable present. May the Lord bless them for it.
That there will be no discouragements here, or that none shall fail, is too much to expect; but I hope they may have faith and courage to trust in God and hold on to the end. From here we go to South Lancaster to spend a week; then we start for the West. Bro. Rodman designs to be here May 22 and 23. Hope he may have a good attendance.
D. M. CANRIGHT.
MY CONSCIENCE.
By Dudley Marvin Canright
We often hear men evading the requirements of God's law by saying, “My conscience does not condemn me. If it were right, my conscience would tell me so. When my conscience upbraids me, I will think I am wrong,” &c. One would suppose, to hear them talk, that conscience was an infallible guide, that it never leads persons wrong, and never can err. But what is conscience? and whence does it come? It is formed by our education. This may be seen by the fact that men's consciences vary just according to the difference in their education. The conscience of a Roman Catholic leads him to do one thing, while the conscience of a Protestant leads him to do exactly the reverse. That Pagan mother's conscience leads her to cast her child to the wild beasts, to burn herself alive, &c., while the Christian's conscience would abhor such a deed. Now, where the teachings of conscience differ so greatly, whose conscience is to be the guide? I answer, No one's, but every man's conscience must be tested by some infallible rule, i. e., the word of God. But some persons reverse this rule, and test the teachings and requirements of the Bible by their consciences!! That we may judge of how dangerous a position this is, let us see what the Bible says about the conscience.
“Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.” Heb. x, 22.
“Having their conscience seared with a hot iron. 1. Tim. iv, 2.
“Unto the pure all things are pure; but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.” Tit. i, 15.
“How much more shall the blood of Christ, who, through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God.” Heb. ix, 14.
Here is the character of some men's consciences, they have “an evil conscience,” “a conscience seared with a hot iron,” a “defiled conscience” and a conscience not “purged from dead works.” To trust such a conscience to lead us, is sure destruction. But the Bible tells us of “a good conscience,” 1. Tim. i, 5, “a pure conscience,” 1. Tim. iii, 9, “a conscience void of offense toward God and toward men,” Acts xxiv, 16, &c. A conscience thus purified, made good, and regulated, it will do well to heed. But how are we to know what kind of a conscience we have, whether it is good or evil? There is one sure test and only one, that is the word of God and his law. “To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.” Isa. viii, 20. When a man's conscience will lead him to disregard the plain requirements of God's word, that man's conscience is evil, no matter how high his profession of holiness may be.
D. M. CANRIGHT.
New Ipswich, April 16, 1869.
FRANK ADMISSIONS.
By C. B. Reynolds
Bro. SMITH: I wish to call especial attention to the inclosed extracts from the great Baptist journal, the Examiner & Chronicle, deeming them worth making a note of by our ministering brethren.
In their issue for Thursday, Nov. 26, 1868, we find the following leading article on Divine Authority:
“We are told that we must not insist upon a certain thing as a matter of obligation, because it is not given in the Bible with a “thus saith the Lord.” Of course the point must hold good on all points to which it is applicable. There is no obligation to keep the Lord’s day. It is not commanded.It is nowhere enjoined upon us. The New Testament forms no part of the Scriptures. No such declaration of canonical authority can be cited as our Lord has given respecting the writings of the Old Testament.”
In the same paper for Thursday, March 18, 1869, occurs the following language respecting the first day of the week:
“We are requested by a correspondent to give the exact translation of Matt. xxviii, 1. He states that he has been informed by a person who professes to have considerable exegetical knowledge, that the passage (as also Mark xvi, 2, and Luke xxi, 1,) properly translated, means, when Sabbath was passed the first of Sabbaths began to dawn, and that the language implies that the first Christian Sabbath dawned as the Jewish Sabbath ended.
“We cannot assume to speak ex cathedra. We venture only to say that such expositors as Alford, on such authority as Lightfoot, support the common translation, affirming that the Hebraistic designation of the first, second, &c., days of the week, was the first of the Sabbath, second of the Sabbath, &c. Some have imagined an implicit recognition of the Christian Sabbath in the words. But if the Hebrew usage be as stated, this suggestion must be groundless.”
Thus may we convict the upholders of error and tradition by their own witnesses. The original Greek of Matt. xxviii, 1, has been made a stumbling-block to many in this place, as brother N. Fuller can testify. This is one of the very darkest corners of the Master’s vineyard, but the persevering efforts of Bro. and Sr. Dibble, under the blessing of an ever prayer-hearing, prayer-answering God, give promise of some few more yet declaring, and what is of infinitely greater importance living out, the truth. May our Heavenly Father grant a double portion of his grace and strength, that despite all and every discouragement, his children may continue to labor faithfully, realizing the blessed truth, “Surely I come quickly, Amen, Even so come Lord Jesus.”
Yours in that blessed hope. C. B. REYNOLDS.
GROWTH IN GRACE.
By Etta Booth
“Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” Phil. iii, 12.
The earnest Christian will thus think of himself; not as having already attained, but, with the apostle, will follow after an increasing conformity to Christ, never forgetting that this is the object for which he has been apprehended. We notice, therefore, when there is real spiritual life there is progress in that life, and by a renewal of the spirit, an advancement from one state of improvement and knowledge to another is already perceptible. “Not as though I had already attained.” We should remember this was the language of one who could always say, “I live; yet not I, but Christ liveth in me; also, ‘Who shall separate me from the love of Christ?’” Here then is one who counted himself not to have apprehended, and freely confesses not to have attained though one of the brightest examples of Christ’s church. But how many there are, alas! who appear to think they have already attained; their retentive memories are stored with texts for argumentative display, they have added unto faith and virtue, knowledge, and have been contented to remain upon this third round of the spiritual ladder. Year after year they remain, like a piece of statuary, just the same. No fresh shoots, no living foliage, no sweet flowers or fruit of hope and love, but a dwarfed, withering picture of decay. In this spiritual sickness, it is thought, What need I more? At such a time and place, I felt a full assurance my sins were all forgiven me, and I know the gifts of God151are through repentance, and have lived a devotional, Christian life since that time. But was not Paul fully assured of his forgiveness? Yet he says, “Not as though I had already attained.” In spiritual health there is a constant reaching unto the things which are before, giving the inward life continual progress. The life of faith in Christ is an increasing abiding in him, the only element where complete victory over every indwelling sin can be obtained. Melancholy look the days to some. The golden days of experience are in the past, and thus they are like old age, content to stand with their fairest periods behind them, having only occasional glimpses of hope in the future. How different the prospect of that servant of the Lord who could be satisfied with nothing short of being “changed into the same image from glory to glory” while the fairest days beamed before him, combining with the past that “earnest of the inheritance.”
ETTA BOOTH.
Religious Society Gives Charity Performance
A RELIGIOUS society in Lowell, Mass., is to give a theatrical performance at Emory's theatre, in the interest of charity—which covereth a multitude of objections to the legitimate drama.
Imaginary Fields of Labor
ALL hills at a distance look blue and romantic.— Imaginary fields of labor.
LABORS IN MICHIGAN.
By A. O. Burrill; Elbert B. Lane
Since our last report, we have been laboring in the vicinity of the brethren in the town of Convis.
We were in pursuit of a field of labor a few miles beyond, when, by their request, we spoke to them in the evening as we were passing through, they earnestly desiring us to remain a longer time with them. The notice of our appointment was brief, yet we were favored with a good congregation, who unanimously voted for a continuation of lectures, with which we complied. A large attendance listened with increasing interest. We occupied a large school-house, which was often crowded, until we had given some twenty discourses, when opposition became so great that it was thought best by our opponents to use the lock-out argument, which closed our meetings. We spent some time visiting from house to house, with good success. We then received an invitation to continue our meetings in a school-house a short distance from where we were, which we accepted, but the shut-out argument followed us, so we gave but one lecture. We then sought another place, and after giving one lecture, found we could not continue there longer then, but could have an opportunity after their day school was closed. This privilege we secured by vote before leaving. We then received an invitation to occupy another school-house near by, which we accepted, and were permitted to remain till we gave twenty-seven discourses. We then returned to a former place, where we gave thirteen more, making in all about sixty discourses. The result is, thirty have taken a decided stand to keep the Sabbath. A number more made a start, but when opposition came, gave it up. May God pity them and still incline their hearts to serve him is our prayer. Opposition against the truth seemed very strong. We were met by two ministers, who preached four discourses against the truth, which we reviewed.
We were twice publicly abused by a class-leader and a private member, the latter reading an epistle at one of their meetings, grossly misrepresenting us personally. In addition to all this, many scandalous untruthful reports were circulated, which some believed. Yet God's hand evidently sustained us and to him be all the honor and glory. We would gratefully acknowledge the timely assistance rendered by Bro. and Sr. White, Van Horn, and others, during these meetings, which added much to their interest.
We would say in commendation of the church at Convis, that they have stood nobly by us in our labors there, attending most of our meetings, and using every opportunity to induce those interested to obey the truth. Quite a liberal fund was raised by them to freely distribute our books and tracts during these meetings. We think their example manifests a praiseworthy interest for their friends and neighbors. This church have, since we came among them, legally organized to hold church property, and are putting forth active measures to erect a house of worship. They seem to be well united, and we believe have taken a new start for eternal life. May God bless and reward them for their kindness to us, and may they receive the reward of the righteous for their faithfulness in his service here below when Jesus comes. It is with pleasure we cherish in our memories the joys and trials we have together participated in, and may we, with all the Israel of God, meet where all will be unalloyed peace and happiness, there to dwell forevermore in the society of the pure and blessed for his sake who redeemed us.