Earlier text: THE CAUSE OF SOLOMON'S RUINTHOUGHTS ON THE BOOK OF DANIEL.
VERSE 3. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; 4. children in whom was no blemish, but well favored and skillful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. 5. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank; so nourishing them three years, that at the end thereof they might stand before the king. It had been told Hezekiah, after he had vaingloriously shown to the messengers of the king of Babylon all the treasures and holy things of his palace and kingdom, that of all these good things nothing should be left which should not be carried as trophies to the city of Babylon; and that even his own children, his descendants, should be taken away, and be eunuchs in the palace of the king there. 2 Kings xx, 14–18. We have the fulfillment of this prediction in the verses before us. It is probable that Daniel and his companions were made eunuchs; at least we hear nothing of their posterity, which can be more easily accounted for on this hypothesis than on any other; though some think that this term had come to signify office rather than condition. The word children, as applied to these captives, is not to be taken in the sense to which it is limited at the present time. It included youth also. And we learn from the record that these children were already skillful in all wisdom, cunning in knowledge, and understanding science, and had ability in them to stand in the king’s palace. In other words, they had already acquired a good degree of education, and their bodily and mental powers were so far developed that a skillful reader of human nature could form quite an accurate estimate of their capabilities. They are supposed to have been about 18 or 20 years of age. In the treatment in which these Hebrew captives received, we see an instance of the wise policy, the liberality, and the tender-heartedness, of the rising king Nebuchadnezzar. First, Instead of choosing, like the later Persian king, Ahasuerus, young women for the gratification of his passions, he chose young men who should be educated in all matters pertaining to the kingdom, that he might have efficient help in administering its affairs. Secondly, He appointed them daily provision of his own meat and wine. Instead of the coarse fare which some would have thought good enough for captives, he offered them his own royal viands. Thirdly, He continued this liberal treatment for the space of three years. Thus they had all the advantages which the kingdom could bestow. Though captives, they were royal children, and they were treated as such by the humane king of the Chaldeans. The question arises why these persons were at once selected to take part, after suitable preparation, in the affairs of the kingdom. Were there not enough native Babylonians to fill these places of trust and honor? It could have been for no other reason than that the king knew that the Chaldean youth could not compare with the Israelites in ingenuity, wit, quickness of perception, and every excellence both mental and physical. “And if this is so,” says Henry, “what a shame that a people of so much wit should not have had wisdom and grace enough to keep from falling under the displeasure of the Almighty, and being led into captivity.” This will apply to the fathers, more than to these children who thus suffered for their iniquities. VERSE 6. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah; 7. unto whom the prince of the eunuchs gave names; for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego. This change of names was probably made on account of the signification which they bore. Thus Daniel signified, God is my Judge; Hananiah, Gift of the Lord; Mishael, He that is a strong God; and Azariah, Help of the Lord. Those names, each having some reference to the true God, and signifying some connection with his worship, were changed to names that bore a like relation to the heathen divinities and worship of the Chaldeans. Thus Belteshazzar, the name given to Daniel, signified, Keeper of the hid treasures of Bel; Shadrach, Inspiration of the sun, which the Chaldeans worshiped; Meshach, Of the goddess, Shaes, under which name Venus was worshiped; and Abed-nego, Servant of the shining fire, which they also worshiped. VERSE 8. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank; therefore he requested of the prince of the eunuchs that he might not defile himself. 9. Now God had brought Daniel into favor and tender love with the prince of the eunuchs. 10. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink; for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. 11. Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, 12. Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. 13. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat; and as thou seest, deal with thy servants. 14. So he consented to them in this matter, and proved them ten days. 15. And at the end of ten days, their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. 16. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. Nebuchadnezzar appears upon this record wonderfully free from bigotry. It seems that he took no means to compel his royal captives to change their religion. Provided they had some religion, it was sufficient for him, whether it was the religion he professed or not. And although their names had been changed to signify some connection with heathen worship, this may have been more to avoid the use of Jewish names by the Chaldeans, than to indicate any change of sentiment or practice on the part of those to whom these names were given. Daniel purposed not to defile himself with the king’s meat, nor with his wine. Daniel had other reasons for this course than simply the effect of such a diet upon his physical system, though he would derive great advantage in this respect from the fare he proposed to adopt. But it was generally the case that the meat used by the kings and princes of heathen nations, they being the high priests of their religion, was first offered in sacrifice to idols, and the wine they used, poured out as a libation before them; and again, some of the meat of which they made use, was pronounced unclean by the Jewish law; and on either of these grounds, Daniel could not, consistently with his religion, partake of these articles; hence he requested, not from any morose or sullen temper, but from conscientious scruples, that he might not be obliged to defile himself; and he respectfully made his request known to the proper officer. The prince of the eunuchs feared to grant Daniel’s request, since the king himself had appointed their meat. This shows the great personal interest the king took in these persons. He did not commit them to the hands of his servants, telling them to care for them in the best manner, without himself entering into its details; but he himself appointed their meat and drink; and this was of a kind which was honestly supposed would be the best for them, inasmuch as the prince of the eunuchs thought that a departure from it would render them poorer in flesh and less ruddy of countenance than those who continued it; and thus he would be brought to account for neglect or ill treatment of them, and so lose his head. Yet it was equally well understood that if they maintained good physical conditions, the king would take no exception to the means used, though it might be contrary to his own express direction. It appears that the king’s sincere object was to secure in them, by whatever means it could be done, the very best mental and physical development that could be attained. How different this from the bigotry and tyranny which usually hold supreme control over the hearts of those who are clothed with absolute power. In the character of Nebuchadnezzar we shall find many things worthy of our highest admiration. Daniel requested pulse and water for himself and three companions. Pulse was a vegetable food of the leguminous kind, like peas, beans, &c. Bagster says, “Zeroim denotes all leguminous plants, which are not reaped, but pulled or plucked, which, however wholesome, was not naturally calculated to render them fatter in flesh than the others.” A ten days’ trial of this diet resulting favorably, they were permitted to continue it during the whole course of their training for the duties of the palace. Their increase in flesh and improvement in countenance, which took place during these ten days, can hardly be attributed to the natural result of the diet; for it would not produce such marked effects in so short a time. We think it more natural to conclude that this result was produced by a special interposition of the Lord, as a token of his approbation of the course on which they had entered, which course, if persevered in, would in process of time lead to the same result, through the natural operation of the laws of their being. VERSE 17. As for these four children, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all visions and dreams. 18. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. 19. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah; therefore stood they before the king. 20. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in his realm. 21. And Daniel continued even unto the first year of King Cyrus. To Daniel alone seems to have been committed an understanding in visions and dreams. Remarkable instances, the record of which is here omitted, had doubtless proved his gift in this direction. Nor does the Lord’s dealing with Daniel in this respect prove the others any the less accepted in his sight. Preservation in the midst of the fiery furnace was as good evidence as they could have had of the divine favor. Daniel probably had some natural qualifications that peculiarly fitted him for this work. The same personal interest heretofore manifested by the king in these individuals, still continued. At the end of the three years, he called them to a personal interview. He must know for himself how they had fared and what proficiency they had made. This interview also shows the king to have been a man well versed in all the arts and sciences of the Chaldeans, else he would not have been qualified to examine others therein. As the result, recognizing merit wherever he saw it, without respect to religion or nationality, he acknowledged them to be ten times superior to any in his own land. And it is added that Daniel continued even unto the first year of King Cyrus. This is an instance of the somewhat singular use of the word unto, or until, which occasionally occurs in the sacred writings. It does not mean that he continued no longer than to the first year of Cyrus; for he did. But this is the time to which the writer wished to direct especial attention, as it brought deliverance to the captive Jews. In a similar way the word is used in Ps. cxii, 8; Matt. v, 18, &c. The Philosopher and His Shabby Clothes
“WHEN a stranger treats me with want of proper respect,” said a philosophic poor man, “I comfort myself with the reflection, that it is not myself he slights, but my old shabby coat and hat, which, to say the truth, have no particular claims to admiration. So, if my hat and coat choose to fret about it, let them; it is nothing to me.” In reprehension we should always beware of carrying our teeth in our tongues and of biting while we are speaking. MENTAL BLINDNESS.
By R. F. Cottrell
THIS is more to be deplored than physical blindness. Better for men to be born literally blind, than willingly make themselves mentally blind to the way of life and salvation. “If ye were blind, ye should have no sin; but now ye say, We see; therefore your sin remaineth.” As an illustration of mental blindness, I will refer to an occurrence at Wellsville, on the occasion of our late general meeting there was no redeeming power in law, to justify its transgressors, and hence the absolute necessity of the gospel, without which no transgressor of the law could be justified. He especially emphasized this point, repeating and re-repeating it with the strongest emphasis; so that no candid, unprejudiced hearer could fail to understand him, that he relied wholly upon Christ and the gospel for justification. At the close of the meeting a man objectingly asked, “Did you not know that Paul said that by the deeds of the law no flesh shall be justified in the sight of God?” Where had that man been that he did not hear the discourse? Was he deaf, that he could not hear? or was he blind, that he could not see? Such things are distressingly discouraging. Bro. White will have to speak louder before such men will hear. The infidel, when you take the utmost pains to answer his difficulties, by the time you think you have made it clear, he will look up and ask the same question again. How can men be helped who are so determinedly and persistently blind? No sound can deter them from walking off the precipice. But, thank God! some of our perverted race can and will be saved. Let us, brethren, labor patiently to find them.
R. F. COTTRELL. EASTERN TOUR.
By James White
Our meetings at Wellsville, N. Y., closed Tuesday afternoon, Dec. 22, and in the evening of the 23d we took the sleeping cars for Cleveland, Ohio. We pleaded for ventilation, but steward objected. We pleaded for less fire in the stove, which was also disregarded. We slept but little, and felt languid and faint in the morning. Mrs. W. was much worn by incessant labor, and poorly prepared to sleep in a heated car nearly as tight as a bottle. In the morning she fainted, and suffered much for an hour. We reached Toledo at 10, A. M., the 24th, where we met several brethren and sisters on their way to the Conference. At Tontogany we found about thirty brethren and sisters waiting for conveyance to the place of meeting. Soon teams came for us, and before dark we all found homes near the place of meeting. This was the largest gathering of the brethren ever held in Ohio. Here we met some old friends, as Brn. Mears, Clarke, Smith, Sharp, and more that we had never before seen, as Brn. Grant, Crous, Mock, Haughey, Abbott, and others. These brethren all listened to our testimony with deep interest. The meeting lasted four days. It was a good meeting. Our interest for Ohio increased each day. Mrs. W. was not able to speak much. I spoke during the four days nine times, besides presiding in business sessions, and doing a great amount of business. We have left no meeting feeling stronger union with the brethren, or greater interest for them, than this people in Ohio. They are anxious for a camp-meeting next season, and are ready to act their part for the advancement of the cause. Ohio must have help. Why not send Elders Canright and Van Horn to that State next summer? May the Lord direct. We reached home Dec. 30, after an absence of sixteen weeks. We found a convenient and pleasant house built at Battle Creek for us, and partly furnished with goods moved from our home in Montcalm Co. This place seems like home. Here we find rest in several senses of the word. We had become tired of meetings, tired of traveling, tired of speaking, tired of visiting, and tired of the business and cares incident to an absence from home, living, as it were, in our trunks, nearly one-third of a year. Here we find quiet for the present. Is it lonesome? Blessed lonesome! Mrs. W. is much worn. I am stronger, yet need rest from care. I have reached the comfortable weight of one hundred and sixty-three pounds, notwithstanding the labors of the fall and winter. I never worked harder. Since the first of September I have sold and given not far from five tons of books. I have preached from one to ten discourses each week, have traveled more than three thousand miles, and during this time have gained fifteen pounds in weight. Let God be praised for his sustaining grace and power. Returning home in heated cars with poor ventilation, we were put in a condition to take cold. And, notwithstanding every precaution, I took a severe cold which has greatly affected my health, and rendered my labor with the Battle Creek church, the last two Sabbaths, of little value. Our meetings, however, have been encouraging. My cold is leaving, and we all hope for better days. Battle Creek, Jan. 10, 1869. A DREAM.
By Ellen G. White
While at Battle Creek, about five months since, I dreamed of being with a large body of people. A portion of this assembly started out prepared to journey. We had heavily-loaded wagons. As we journeyed, the road seemed to ascend. On one side of this road was a deep precipice. On the other side was a high, white, smooth wall, like the hard finish upon plastered rooms. As we journeyed on, the road grew narrower and steeper. Some places in the road seemed very narrow, so much so that we concluded that we could travel no longer with the loaded wagons. We then loosed them from the horses, and took a portion of the luggage from the wagons and placed it upon the horses, and journeyed on horseback. As we progressed, the path still continued to grow narrow. We were obliged to press close to the wall, in order to save ourselves from falling off the narrow road, down the deep precipice. In doing this, the luggage on the horses pressed against the wall, and caused us to sway toward the precipice. We feared that we should fall, and be dashed in pieces on the rocks. We then cut the luggage from the horses, which fell over the precipice. We continued, on horseback, greatly fearing as we came to the narrower places in the road, that we should lose our balance, and fall. At such times, a hand seemed to take the bridle and guide us over the perilous way. As the path grew more narrow, we decided that we could go no longer on horseback with safety, and we left the horses and went on foot, in single file, one following in the footsteps of another. At this point, small cords were let down from the top of the pure white wall, which we eagerly grasped, to aid us in keeping our balance upon the path. As we traveled, the cord moved along with us. The path finally became so narrow that we concluded that we could travel more safely without our shoes; so we slipped them from our feet, and went on some distance without them. Soon it was decided that we could travel more safely without our stockings; these were removed, and we journeyed on with bare feet. We then thought of those who had not accustomed themselves to privations and hardships. Where were such now? They were not in the company. At every change, some were left behind, and those only remained who had accustomed themselves to endure hardships. The privations of the way only made these more eager to press on to the end. Our danger of falling from the pathway increased. We pressed close to the white wall, yet could not place our feet fully upon the path, for it was too narrow. We then suspended nearly our whole weight upon the cords, and would exclaim, “We have hold from above! We have hold from above!” The same words were uttered by all the company in the narrow pathway. As we heard the sounds of revelry and mirth that seemed to come from the abyss below, we shuddered. We heard the profane oath, the vulgar jest, and low, vile songs. We heard the war songs and the dance songs. We heard instrumental music, and the loud laugh, mingled with cursing and cries of anguish and bitter wailing, and were more anxious than ever to keep upon the narrow, difficult pathway. Much of the time we were compelled to suspend our whole weight upon the cords. And these increased in size as we progressed. I noticed that the beautiful white wall was stained with blood. It caused a feeling of regret to see the wall thus stained. This feeling, however, lasted but for a moment, as I soon thought that it was all as it should be. Those who are following after will know that others have passed the narrow, difficult way before22 them, and will conclude that if others were able to pursue their onward course, they can do the same. And as the blood should be pressed from their aching feet, they would not faint with discouragement; but, seeing the blood upon the wall, they would know that others had endured the same pain. At length we came to a large chasm at which our path ended. There was nothing now to guide the feet, nothing upon which to rest them. Our whole reliance must be upon the cords, which had increased in size, until they were as large as our bodies. Here we were for a time thrown into perplexity and distress. We inquired in fearful whispers, “To what is the cord attached?” My husband was just before me. The large drops of sweat were falling from his brow. The veins in his neck and temples were increased to double their usual size, and suppressed, agonizing groans came from his lips. The sweat was dropping from my face, and I felt such anguish as I had never felt before. A fearful struggle was before us. If we failed here, all the difficulties of our journey had been experienced for naught. Before us, on the other side of the chasm, was a beautiful field of green grass, about six inches high. I could not see the sun, but bright, soft beams of light, resembling fine gold and silver, were resting on this field. Nothing I had seen upon earth could compare in beauty and glory with this field. But could we succeed in reaching it? was the anxious inquiry. Should the cord break, we must perish. Again, in whispered anguish, the words were breathed, “What holds this cord?” For a moment we hesitated to venture. Then we exclaimed, “Our only hope is to trust wholly to the cord. It has been our dependence all the difficult way. It will not fail us now.” Still we were hesitating and distressed. The words were then spoken, “God holds the cord. We need not fear.” These words were then repeated by those behind us, accompanied with, “He will not fail us now. He has brought us thus far safely.” My husband then swung himself over the fearful abyss into the beautiful field beyond. I immediately followed. And oh, what a sense of relief and gratitude to God we felt! I heard voices raised in triumphant praise to God. I was happy, perfectly happy. I awoke, and found that from the anxiety I had experienced in passing over the difficult route, every nerve in my being seemed to be in a tremor. This dream needs no comment. It made such an impression upon my mind that probably every item in it will be vivid before me while my memory shall continue. THE REVIEW—ITS ENLARGEMENT AND DIMINUTION.
By John Nevins Andrews
AN explanation of the changes in the size of the REVIEW should have been given to its readers ere this. Some have complained respecting its return to its former size, and perhaps there has been some ground for dissatisfaction inasmuch as the reasons of the change have not been given. It was thought that an addition of four pages in the first case might be of advantage to the cause. This addition was made, and seemed to give very general satisfaction. But it was found inconvenient to print and fold a four-page sheet in connection with an eight-page sheet, and so the matter seemed to require either a return to the simple eight-page form of the REVIEW, or else to make a further enlargement of the paper and print it upon a double sheet, i. e., one that folded in 16 pages. This step was decided upon as an experiment, though it was hoped by those who urged the change, and also by those who favored it, that it would prove a success. To a considerable portion of its readers it was an acceptable change. The REVIEW, besides presenting the things that specially relate to the history of our own people and to the work we are engaged in, did also contain excellent religious matter calculated to interest the general reader, and also much general information relative to the events transpiring in the world. In order, however, to double the size of the REVIEW, it was necessary to increase its price one half, i. e., from $2.00 to $3.00. This bore heavily upon a large class of its readers who are poor. Though offered to such virtually upon their own terms, it was found that many chose rather to drop the paper than to receive it in any sense as a charity. So that many whose moral worth entitled them to our special regard, found themselves necessitated to drop the paper. Another difficulty encountered was that the price was an objection to persons just learning something of the truth, but not yet awakened to its importance. Nor was this the only thing to be considered. We have deemed it our duty to place our publications at a very moderate price; yet from these would arise some income; but instead of using this to publish the enlarged REVIEW, it was thought better for the cause that there should be gratuitous distribution of important tracts. This branch of the work was not therefore to be robbed in order to sustain the other. At $3.00 per year, with those who received it free, and those at half price, the REVIEW was found to be not self-sustaining. It would have been easy to call out donations from our people to sustain the REVIEW in its enlarged size. But with the many objects for which it is to be asked, that are really of vital importance, it was judged best to return to the original size rather than to ask donations to sustain it as enlarged. We could not properly fall below the $3.00, even though donations should be freely given. So this price would continue to stand in the way of a large class of those we desire to reach. Moreover, it is perhaps questionable whether the REVIEW at eight pages, filled with matter right to the point, may not be of more real worth to the cause than a larger sheet of a more miscellaneous character. After prayerful consideration, it was thought best by the trustees to return to the former size. And as the enlargement had been some loss to the Association, it was thought best to simply say that every person should have their credit extended who asked it rather than to extend all, whether they asked or not. THE OHIO CONFERENCE.
By Joseph Clarke
The postponement of the Ohio Conference was a sad trial to many in this State, who were longing to hear the words of life; but this only quickened our desire to meet the assembly of God's people as the Conference met, Dec. 25, 1868. This meeting was quite fully attended by brethren and sisters from all parts of the State where the truth has found a place, and nearly all the churches were represented by delegates, and reports were full, and all came desiring the blessing of God. Bro. and sister White were somewhat worn with incessant labors, but the call for their testimony was so clear that they rose above their weariness, and worked as though refreshed in body and mind. We think the soil was prepared, and the seed fell upon good ground, and will much of it spring up to the glory of God. Quite a number heard these servants of God for the first time; and although they expected much, they felt as did the Queen of Sheba when she visited King Solomon, the half had not been told her; not of the wealth of earth, and the pride of life, and its show, but the things of the kingdom of God. As we met together, we felt that the words of Paul were true, “But we speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our glory; which none of the princes of this world knew; for had they known it, they would not have crucified the Lord of glory. But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things God hath prepared for them that love him. But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God.” See 1 Cor. ii, 10. A good interest was manifested by the young and the unconverted, who came forward for prayers on Monday afternoon. We would earnestly exhort these dear friends to continue to seek the Lord, while mercy lingers. Do not, we entreat of you, allow Satan to catch away the good seed, as did the birds the seed by the wayside, in the parable. And let not one of us who have been longer in the work, sink back again to carnal security, lulled to sleep in the bowers of ease or worldly contentment. Let us not linger nor sleep upon enchanted ground. The subject of the low condition of God's people was fully presented, and we doubt not we have been fully warned; but we still ask, and have reason to hope, that we shall receive help in this part of the vineyard soon. We feel that the cause is one, and are willing that the servants of God should go wherever Providence opens the way; but this is our prayer, that the way may be fully opened in Ohio for the progress of the third message. Much was said, on the part of the church, to show that we are in union with those at the head of the work. It is to be hoped that the good impressions made by this meeting will be permanent. God grant that it may be so. REPORT FROM IOWA.
By George I. Butler
Our labors in Brighton are closed for the present; and it may be proper to give a brief account of matters in that place, and of what we have been doing, as it has been some time since the last report from there. We were busily engaged upon the new house of worship when I last reported. It was then fairly commenced. The circumstances under which it was built, were somewhat peculiar and perplexing. Our labors during the tent season had developed quite an interest and a great opposition; and as the cold weather approached, we saw we should soon have no place of meeting. Although our Baptist friends permitted us to occupy their house for a time, we knew this would not meet the demand permanently. We saw that we must either build a house of worship, or lose nearly all we had done during the summer. So we began calling meetings preliminary to building, and at last raised a subscription which we thought would warrant us in commencing. We had no society to fall back upon; no old friends of the cause in the immediate vicinity to rely upon. All our friends were young in experience; and there were none there upon whom the burden of taking charge of the work, seeing to this and that, to direct the whole concern, could well be placed. We were much perplexed to know what was our duty in the premises. It seemed necessary to have a house, and some one must be found to direct, to collect the subscriptions, and to keep up the courage of our friends, and meet the pressure of the opposition from the outside. So we concluded to take hold and assist in the work with our hands. Bro. Cornell acted as director of the whole; and Bro. Jacob Hare kindly consented at quite a sacrifice to himself to leave his own business, and take charge of the mechanical part of the work. So we commenced, many of the opposition prophesying it would prove a failure; others, that we would get the money into our hands, and run away with it; and some declaring it should not stand if it were built. But amid all the discouragements, the prospering hand of the Lord was with us. The worse our opponents talked, the more outside friends we gained, and some contributed quite freely who never before had given a dollar for such a purpose. Some men who never expected to belong to our society, came to the rescue most nobly with their means. We shall ever remember their kindness. The friends furnished us nearly all our provisions during our stay with them, so our expenses were but little to the Conference. Our work went steadily forward to completion. Our brethren at the camp-meeting, following the example of Bro. and Sr. White, contributed liberally to our assistance in the enterprise. Our house was finished and dedicated Dec. 19 by appropriate remarks from Bro. Cornell, and what was still more pleasant, was freed entirely from debt. This is not often the case. It was something unprecedented in Brighton. Some of the meeting-houses there were years in building, and then a heavy debt was left upon them, although built by a regularly-organized society. It was somewhat pleasant to us to see how differently the people talked of the matter after they had seen the thing was bound to go through. They were very much astonished at the result. And to look back over the last few months when a few strangers went to Brighton with no friends there, and a very unpopular doctrine to advocate; and when we consider that all the ministers of the place banded together to put down the new doctrine, and that some five or six other preachers came to their assistance, and yet amid all the opposition, a better house than any in town was built, and a society organized; it is not drawing very strongly upon our credulity to believe that heavenly assistance was granted to aid in the work. This house is 32x46, painted outside and in, neatly fenced, well provided with hitching posts, platform, out-buildings, &c., and not a dollar in debt. It is much the best S. D. Adventist meeting-house in the State. Much of the credit of carrying this through so successfully belongs to Bro. Cornell, who has labored untiringly from the first. None but those who have been in similar circumstances can realize the perplexity and care of building a meeting-house of this size by subscription. There is generally quite a loss; many do not fulfill their pledges. There were very few in Brighton who did not advance upon theirs. We feel very thankful that the Lord has aided us in this work. To his name be all the praise. While laboring upon the temporal building, we have not been unmindful of the spiritual structure. Several have given up, but most have been growing in strength and knowledge of the truth. Bro. Cornell held a discussion upon the law question with Eld. J. K. McConnell, of the Disciple church. It decided a few the right way, and on the whole we trust accomplished good. We generally held three meetings regularly every week, some of which were very powerful seasons. After the dedication, we held a protracted effort of nearly two weeks, with meetings every night and Sabbaths and Sundays, visiting from house to house daytimes, and pleading with souls to turn to God. The Lord blessed in these meetings by his Spirit. Owing to the labors and cares of finishing up the house, Bro. Cornell was nearly laid up, and was unable to do much for almost a week. We missed him much, but did as well as we could under the circumstances, and we trust some good was done. We leave a church with forty names upon the book. Quite a number of others are keeping the Sabbath. Still others are investigating; while there are many around who acknowledge that we have the truth on all points, but think the way is too straight. Our congregations continue good, our new house of worship being filled sometimes even to overflowing, so that extra seats have to be provided. We have sold in all some eighty dollars' worth of our publications, and have between thirty and forty new subscribers for the REVIEW. I think this is the largest list in the State. Some five or six who are keeping the Sabbath, have moved away from the place. A good many have given up the use of tobacco; and some are advancing in the reforms taught by our people. Our success in Brighton has not been because we have shunned giving a plain testimony; for the most pointed and cutting truths have been preached to them. We believe a permanent work has been wrought here, and that a start has been made for as strong a church as there is in the State. We feel much attached to this people, and shall earnestly pray that the Lord's Spirit may be with them. At our parting many tears were shed. But we hope to labor with them from time to time in the future. It is expected that Bro. Cornell will give a course of lectures in Paris, some twelve miles north of Brighton,23 while I expect to labor with the churches for a few months. It has been a great pleasure for me to labor with Bro. C., as I have, and quite a sacrifice to strike out alone. But duty seems to require this. I expect the Lord's blessing will be with Bro. C. where he is going, and that he will have a good interest. There is now a great desire to hear upon these new doctrines in that section. May the Lord's blessing rest upon him, and souls be saved. To our brethren in this State, I will say: Our stay in B. has been longer than we expected, but it seemed unavoidable. We have exerted ourselves to the utmost to get through sooner, but we dared not leave before. Let us all prepare to work in the cause of the Lord. GEO. I. BUTLER. Pilot Grove, Iowa, Jan. 1, 1869.