Earlier text: Shining ChristiansThoughts on the Book of Daniel.
VERSE 7. But out of a branch of his roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail, 8, and shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. 9. So the king of the south shall come into his kingdom, and shall return into his own land. This branch out of the same root with Berenice, was her brother, Ptolemy Euergetes. He had no sooner succeeded his father, Ptolemy Philadelphus, in the kingdom of Egypt, than, burning to avenge the death of his sister, Berenice, he raised an immense army and invaded the territory of the king of the north, that is, of Seleucus Callinicus, who, with his mother, Laodice, reigned in Syria. And he prevailed against them, even to the conquering of Syria, Cilicia, the upper parts beyond the Euphrates, and almost all Asia. But hearing that a sedition was raised in Egypt, requiring his return home, he plundered the kingdom of Seleucus, took forty thousand talents of silver and precious vessels, and two thousand five hundred images of the gods. Among these were the images which Cambyses had formerly taken from Egypt and carried into Persia. The Egyptians being wholly given to idolatry, bestowed upon Ptolemy the title of Euergetes, or the Benefactor, as a compliment for his having thus, after many years, restored their captive gods. This, according to Bp. Newton, is Jerome's account, extracted from ancient historians; but there are authors still extant, he says, who confirm several of the same particulars. Appian informs us that Laodice, having killed Antiochus, and after him both Berenice and her child, Ptolemy, the son of Philadelphus, to revenge these murders, invaded Syria, slew Laodice, and proceeded as far as to Babylon. From Polybius we learn that Ptolemy, surnamed Euergetes, being greatly incensed at the cruel treatment of his sister, Berenice, marched with an army into Syria, and took the city of Seleucia, which was kept for some years afterward by the garrisons of the kings of Egypt. Thus did he enter into the fortress of the king of the north. Polyaenus affirms that Ptolemy made himself master of all the country from mount Taurus as far as to India, without war or battle; but he ascribes it by mistake to the father instead of the son. Justin asserts that if Ptolemy had not been recalled, by a domestic sedition, into Egypt, he would have possessed the whole kingdom of Seleucus. The king of the south thus came into the dominion of the king of the north, and returned to his own land, as the prophet had foretold. And he also continued more years than the king of the north; for Seleucus Callinicus died in exile, of a fall from his horse; and Ptolemy Euergetes survived him for four or five years. VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces; and one shall certainly come, and overflow, and pass through; then shall he return, and be stirred up, even to his fortress. The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus, were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father's dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia, and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolaus, the Egyptian general, and had thoughts of invading Egypt itself. Here is the “one” who should certainly overflow and pass through. VERSE 11. And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north; and he shall set forth a great multitude; but the multitude shall be given into his hand. Ptolemy Philopator succeeded his father, Euergetes, in the kingdom of Egypt, being advanced to the crown not long after Antiochus Magnus had succeeded his brother in the throne of Syria.29 He was a most luxurious and vicious prince, but was at length roused at the prospect of an invasion of Egypt by Antiochus. He was indeed “moved with choler” for the losses he had sustained, and the danger which threatened him; and he came forth out of Egypt with a numerous army to check the progress of the Syrian king. The king of the north was also to set forth a great multitude. The army of Antiochus, according to Polybius, amounted on this occasion to sixty-two thousand foot, six thousand horse, and one hundred and two elephants. In the battle, Antiochus was defeated, and his army, according to the prophecy, was given into the hands of the king of the south. Ten thousand foot and three thousand horse were slain; and over four thousand men were taken prisoners; while of Ptolemy’s army, there were slain only seven hundred horse, and about twice that number of infantry. VERSE 12. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands; but he shall not be strengthened by it. Ptolemy lacked the prudence to make a good use of the victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but contenting himself with a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutal passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness. His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it, caused his own subjects to rebel against him. But the lifting up of his heart was more especially manifested in his transactions with the Jews. Coming to Jerusalem, he there offered sacrifices, and was very desirous of entering into the most holy place of the temple, contrary to the law and religion of that place; but being, though with great difficulty, restrained, he left the place, burning with anger against the whole nation of the Jews, and immediately commenced against them a terrible and relentless persecution. In Alexandria, where Jews had resided since the days of Alexander, and enjoyed the privileges of the most favored citizens, forty thousand, according to Eusebius, sixty, according to Jerome, were slain in this persecution. The rebellion of the Egyptians, and this massacre of the Jews, certainly was not calculated to strengthen him in his kingdom, but was sufficient rather to almost totally ruin it. VERSE 13. For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. The events predicted in this verse, were to occur “after certain years.” The peace concluded between Ptolemy Philopator and Antiochus, lasted fourteen years. Meanwhile Ptolemy died from intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise, when young Epiphanes came to the throne of Egypt; and thinking this too good an opportunity for enlarging his dominion to be let slip, he raised an immense army, “greater than the former” (for he had collected many forces and acquired great riches in his eastern expedition), and set out against Egypt, expecting to have an easy victory over the infant king. How he succeeded, we shall presently see; for here new complications enter into the affairs of these kingdoms, and new actors are introduced upon the stage of history. A COBBLER at Leyden, who used to attend the public disputations held at the academy, was once asked if he understood Latin. “No,” replied the mechanic, “but I know who is wrong in the argument.” “How?” asked his friend. “Why, by seeing who is angry first.” D. BRIGGS: We understand that Jesus, in John 11:25, 26, carries the mind forward to the time of the resurrection. He said, “I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live.” When shall he live? At the resurrection at the last day. This is the time, and not before. And he continues: “And whosoever liveth and believeth in me shall never die.” Liveth, when? Why, at the time he had first spoken of, when believers who now are dead live again, at the resurrection. That is, whosoever is alive at the time when the resurrection of the righteous takes place, and is then found believing in Christ, he shall never die, but, as the Scriptures elsewhere inform us, shall be translated, without seeing death, into the kingdom of God. Thus this language of Christ, instead of being a dark saying, becomes a most comforting and cheering promise. The Model of Creation Week.
By D. T. Bourdeau
This week is composed of six days of labor and one day of rest; but it is significant in that it was marked by the example of the Almighty, who made our world in six days and rested the seventh day. We call this week the model week, because God made it thus, immediately after his rest from his works on the seventh day, by sanctifying, or setting apart to a holy use, the seventh day; “because that in it he had rested from all his work which God created and made.” Gen. 2: 2, 3. By this act of sanctifying the seventh day, Jehovah marked off our week, which corresponds with, and is moulded after, the creation week. This correspondence between our week and the first week of time is also made prominent by the fourth commandment, which enjoins the sanctification of God’s rest-day, the seventh day, and grants us the days on which God wrought, in which to do our own work. The reason for thus laboring on the first six days of the week and resting on the seventh, is expressed as follows in the Sabbath law: “For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day [or rest-day] and hallowed it.” Ex. 20: 11. Man was made in the image of his Creator to imitate him in his imitable perfections; and in performing our work the days on which God labored, and resting the day on which he rested, we commemorate his work and rest, and gratefully acknowledge him as our Creator and the author of all our blessings. A rest implies a work performed; and the seventh-day Sabbath is a fit memorial of God’s rest from his works. It is a sign between God and his people that they may remember him and know that he is the Lord. Ex. 31: 1; Eze. 20: 12, 20. In the Bible there is always a fitness between a memorial, and the event it commemorates. Thus the Israelites ate the passover in haste with unleavened bread to represent the manner in which they left Egypt. And we Christians in partaking of the Lord’s supper with wine, properly bring to mind the broken body and spilt blood of our dear Saviour; and in being “buried with him by baptism,” we show forth his burial and resurrection. So in resting from our works on the seventh day, which God blessed and sanctified, and from which he has never removed his blessing, we memorialize God’s resting from his works on that day. Again, we celebrate our birth on the day on which we were born; and the seventh day is the birthday of our world, the day that saw the works of God complete. But notwithstanding this natural correspondence that should exist between the creation week and our week, efforts are made to disconnect God’s example from our duty with reference to the Sabbath, by asserting that the days of creation were not literal days, but immense periods of time, or millions of years. We think that the following reasons are sufficient to refute this position: 1. The days of creation are composed of the evening and the morning, day and night, the same as our days. That the terms evening and morning are equivalent to a day, is evident from the fact that in the Hebrew of the text: “unto two thousand and three hundred days, then shall the sanctuary be cleansed,” Dan. 8: 14, we have: “unto two thousand three hundred evening morning,” etc. See margin. 2. They are the same as those that are ruled by the sun, moon and stars. After the sun, moon and stars were made light-bearers, i. e., from the fourth day and onward, they served “to divide the light from darkness,” day from night, etc.; and light and darkness, day and night, existed before the fourth day, and meant the same before as after that day, if words are expressive of ideas. Compare verses 5, 17, 18, etc. Therefore if the days of creation were immense periods of time, millions of years, the earth must have revolved millions of times slower in those days than it does at the present time; and the plants, herbs and trees, the fishes, and the birds of the air, must have had long days and nights in those remarkable times. 3. They are spoken of in the historical part of the Bible without the use of parables or figures. One very important feature of history which is to be handed down to posterity, is that it be written in plain language, and free from expressions which would lead the reader astray; and when God causes a history to be written, he will, of course, characterize it with this essential qualification. Consequently, when Moses, actuated by the Spirit of God, calls those periods in which Jehovah wrought, days, he simply means days, and nothing else. 4. The fourth commandment calls them days. Now it is much more important that the law be written in plain language, than it is that history should be so written. Ambiguity in the law of God leading to its violation, would make God the author of sin, and would make him unjust when he punishes the transgressor. 5. They are nowhere in the Scriptures explained to mean anything else but days. Hence if they are immense periods of time the Bible is not a sufficient rule of faith. 6. Their connection with the seventh day proves them to be literal. We are told what God did on the first six days, and then, without any break in the narration, it is said that God rested on the seventh day. To illustrate: you have seven bushels of corn, and decide to sell six of them, but to retain the seventh. Is not the seventh a bushel as well as the first six? You have seven dollars, and dedicate the seventh to the Lord; may you therefore give him but one mill? But, 7. If they are not literal, neither is the seventh day literal; for the same term which is used to denote the length of the periods in which God wrought, is also used to denote the length of the period in which he rested. If, therefore, the six days of creation were immense periods of time, or millions of years, as Adam was created on the sixth day he must have lived a part of an immense period of time, one whole immense period of time, the seventh day, and hundreds of years besides. How much would this make? One million of years, at least. But the record says: “And all the days that Adam lived were nine hundred and thirty years; and he died.” Gen. 5: 5. But there are some who, to evade the force of God’s example in resting from his works on the seventh day, claim that God’s rest is not past; that it covers the whole period of redemption, in which God is now resting. In reply we would say that God’s rest was in the past when the seventh day was blessed and sanctified. “God blessed the seventh day and sanctified it, because that in it he had rested.” Gen. 2: 3. But if the first seventh day is not past, the observance of the Sabbath in the past has been premature, and based upon an untruth; for it was enjoined to commemorate a rest that was complete. Equally inconsistent is the position of those who, seeing the force of the terms bless and sanctify as applied to the seventh day, claim that God blessed and sanctified the seventh day in the wilderness of Sin and not in Eden, and that therefore God’s example may have been binding only on the Jews. They have no divine authority to substantiate this position. The Bible nowhere affirms that God blessed the seventh day in the wilderness of Sin. It is there spoken of as an existing institution. The Israelites having, on their own accord, and without any new order from the Lord or from Moses about the Sabbath, prepared to keep the seventh day, Moses approves them by saying, “This is that which the Lord hath said, To-morrow is the rest of the holy [sanctified, French Trans.] Sabbath unto the Lord.” And the Lord had a law on the Sabbath before this. See Ex. 16: 28, etc. Hence the seventh day had been previously sanctified, and we trace back its sanctification through the patriarchal custom of reckoning time by weeks and sevens of days. Gen. 7: 10, 12; 29: 27, 28, etc., to God’s act of sanctifying it as soon as he had rested from his works on the seventh day. The facts of God’s blessing and sanctifying the seventh day are given in a plain and connected account of the creation, and as immediately following God’s rest on the seventh day. Therefore those who place God’s act of sanctifying the seventh day in the wilderness of Sin, must, to be consistent, adopt the position that the creation and Jehovah’s rest also took place in the wilderness of Sin, thus leaving no room for the account of those who are reported to have lived on earth before that time, unless it be claimed that they occupied some other planet! No, the same necessity to remember the Creator by keeping the Sabbath day existed before the Jews were known; and God had provided for this necessity by sanctifying the day of his rest at creation. We cannot follow the example of Jehovah in the creation week by sanctifying the first day of the week. In doing this we rest on the day in which God commenced his work, and labor the day that he employed in resting; and form a week that does not correspond with the model week, and this too without any authority from Scripture. For God has never told us to keep the first day of the week; he has never blessed and sanctified that day or called it the Sabbath or Lord’s day; and that day never was kept holy in New Testament times. It occurs but eight times in the New Testament. It is mentioned six times by four evangelists (Matthew and Luke each once, Matt. 28: 1; Luke 24: 1; and Mark and John each twice, Mark 16: 2, 9; John 20: 1, 19) with reference to the resurrection of Christ to show that he was raised on the first day; and it was necessary for the evangelists to mark the day of his resurrection as well as that of his death (which was the day before the Sabbath, Mark 15: 42; Luke 23: 54; John 20: 31), to prove the Saviour’s prophecy true, that he should rise the third day. Matt. 16: 21; 20: 19; 1 Cor. 15: 4. The Sabbath was then kept by Christ’s followers, Luke 23: 56, and the first day was regarded as a business day by the disciples, who at the close of the resurrection day did not all believe that he was risen from the dead, and were at home eating a common meal. Luke 24: 1, 13; Mark 16: 9–14; 14: 15; Acts 1: 13; John 20: 19, 26. The seventh text that mentions the first day, Acts 20: 7, etc., simply speaks of a farewell meeting held at Troas during the night of that day, corresponding with our Saturday night; and the light part of that day was spent by Paul and his companions in traveling on a long journey to Jerusalem. But it was the manner of Paul, who delighted in the law of God of which the Sabbath is a part, to preach on the Sabbath day to the Gentiles as well as to the Jews; and it is recorded that on one occasion he preached that day at the request of the Gentiles, when the Jews were turning against him. Acts 17: 2; 16: 13; 13: 14, 42, 44; Rom. 7: 22. The fact that the disciples met at Troas to break bread (and this is the only record in the New Testament of a religious meeting being held on the first day) does not prove that they kept that day. It sometimes happens that for a want of time on the Sabbath, we celebrate the Lord’s supper at the close of the Sabbath or Saturday night. Is this evidence that we keep Sunday? The eighth and last text that mentions the first day, 1 Cor. 16: 1–3, sets forth a system of finance to be attended to by Christians by themselves, or at home, Greek, on the first day of the week, which Seventh-day Adventists are wont to do; and the church at Corinth to whom these instructions were especially addressed, were raised by Paul, who, while among them, labored at tent-making, and preached “every Sabbath day.” Acts 18: 1–11. Dear reader, this is all that is said in the New Testament about the first day. Can you keep it at the neglect of God’s holy rest day? Dare you call the seventh day a Jewish Sabbath, when God himself made it by resting upon it and blessing and sanctifying it in Eden? God did not rest because he was weary; but to be refreshed in contemplating the perfection and excellence of his works, and to set an example for man to follow. Isa. 40: 28; Ex. 31: 17; 20: 11; Mark 2: 27. Is not the example of God more worthy of imitation than that of man? Can it be despised by any of his creatures? It was worthy of the imitation of our first parents, who were far superior to us in their physical, mental, and moral organizations. Are we more excellent than they? If they needed the Sabbath, much more do we. And when this earth shall be restored to more than its Eden glory, the immortal saints shall keep the Sabbath in honor of the great God. Isa. 66: 22, 23. May we now cheerfully keep it, calling it “a delight, the holy of the Lord, honorable.” Isa. 58: 12, 13. The Giver Is the Gainer.
By R. F. Cottrell
“REMEMBER the words of the Lord Jesus, how he said, It is more blessed to give than to receive.” Acts 20:35. If all believed this assertion, there would be less desire to receive, and more would covet to be givers. Yet it is doubtless true, whether it is believed or not. The apostle Paul calls attention to this saying of our Lord, which had otherwise remained unrecorded; and his life and labors were such as to convince all that he, for one, believed it true. His own hands had ministered to his own necessity and the necessity of those who were with him. He had set an example so that others might willingly labor to support the weak. And in harmony with this great truth concerning giving and receiving, he says to the Philippians, “Not because I desire a gift; but I desire fruit that may abound to your account.” Phil. 4:17. Here the same principle is required. The fruit of giving abounds to the account of the giver. He is the gainer. All have the privilege of sharing in this fruit. The blessing is not confined to those who can give largely. The pureness of the motive is weighed, rather than the gift. The large gift given to be seen of men and admired by them, has its reward in human honor and applause. “Verily, they have their reward.” They gain the object sought; but it is worthless. But the mites given by the poor, with an eye single to the glory of God, amount to more than all such; yes, and more than all that is given with good motives from those that have an abundance, and consequently feel not a sacrifice. And it should not be forgotten by ministers that the priests who received tithes from the people had the privilege of giving a tithe of the tithes thus received to the Lord. Those who receive means consecrated to God have the privilege of doing something that may abound to their account. If they fail to embrace this privilege, they are the losers; since they permit the blessing which might be theirs to rest upon others. If they receive much, they certainly cannot afford to lose this privilege; but if they receive but little, by withholding, they sell it very cheaply. Can they afford to sell out cheaper than Esau did? R. F. COTTRELL. The Broad Platform.
By C. P. A. W.
“THE commandments of God and the faith of Jesus.” With a foundation so broad, so all-enduring, our lives should be as shining lights. More is required of us than of those who do not profess to live in accordance with present truth. We have no right to live narrowly, and selfishly; no right to give place to an impatient, fault-finding spirit, clouding with discord the air of home and depriving ourselves of the blessed presence of the holy angels. We have no right to join in the circulation of rumors that may blight the lives of others; no right to feed upon the short-comings of our brethren and sisters until we bring upon ourselves spiritual starvation. It is our privilege and our reasonable duty to add to our faith, virtue, then add the knowledge, temperance, patience, godliness, brotherly kindness, and charity, lest we be “unfruitful in the knowledge of our Lord Jesus Christ.” Delta and Jay, Mich.
By M. E. Cornell
DECEMBER 1–11, I gave thirteen lectures at Delta, Mich. The house was crowded most of the time and the interest good. As near as could be ascertained, about fifteen had fully decided to keep the Bible Sabbath, but the investigation was still going on, and a good prospect of others' taking a stand for the truth. Urgent calls from other places decided me to leave Delta, and Bro. Lamson remains to follow up the work. I made a short visit to my father's, and friends in Tyrone, and spent the Sabbath very happily at my sister's. Since I saw her two years since, she had embraced the truth and united with the church at Holly. How rejoiced was I to find that the subject of so many prayers had at last come out whole-hearted on the present truth. The week of the holidays being unfavorable to commencing in a new place, I turned aside to visit the church at Jay, and have had thirteen meetings. The interest has been growing, and good is done. Some who had been discouraged are revived, and a better prospect is before them. Just before the Sabbath we were agreeably surprised by the arrival of Bro. and Sr. White. Their testimony during the two days of their stay has removed much prejudice in the community, and greatly encouraged the believers. By request I remain to follow up the interest this week. Jay, Sag. Co., Mich., Jan. 1, 1871. Duties of Parents.
By C. A. Osgood
The family relation is one of a very interesting character. How pleasant it is to visit those families where each member fulfills his or her duty to every other member faithfully—where love rules in every heart. And it is still more pleasant to be a member of such a household. Such a family is an honor to the cause of God. But alas! there are disorderly homes among those who are called commandment-keepers! The fifth commandment reads: “Honor thy father and thy mother.” One of the crying sins of these last days is disobedience to parents. This disobedience is, to a great extent, the result of unfaithfulness on the part of parents. Great responsibilities rest upon parents; yet few realize this. Children should be regarded, not as playthings, or pets, but as moral beings who may be saved, or lost. The early instruction and training of children has very much to do in shaping their future course, and determining their final destiny. This instruction and training, to a great extent, devolves upon parents. Let us consider some of the things so important to be taught to the young. To revere God and his worship. They should learn that the Bible is a sacred book; that the Sabbath is a sacred day; and that the worship of God is sacred. They should be taught to behave with propriety during the seasons of morning and evening devotion in the family. Then everything else should be laid aside; and as the word31 of God is read, and prayer offered, all should be quiet, and respectful attention should be given to the word and worship of God. How unbecoming on such occasions for some of the children to be absent, and others who are present to be engaged in play, making wry faces, sitting in some strange posture, reading books, or making sport, or talking about passing things around, and paying no attention to the solemn worship of God! And in public worship, there should be order. Noise and confusion ought not to be there. Children should be taught to treat older persons with proper respect. [In olden times, the young were required to pay especial regard for the “hoary head.” Now little children do not pay so much regard to their grandparents and other very aged persons as they do to children like themselves. Parents are treated by them with great impertinence; contradicted, disobeyed, abused! Among the families of the openly ungodly we expect these things; but such things are disgraceful in the families of Sabbath-keepers! And yet they do occur among us. And parents are responsible for it. Again, children should be effectually taught obedience in all things. In many houses, family government is a farce, nothing more! The commands of a father or a mother are never enforced. These houses are often scenes of confusion in consequence. Family government is essential to the present and future happiness of both parents and children. There can be no family government worth anything when obedience is not secured. This obedience is not a languid and dilatory yielding to repeated threats; or arguments and persuasions; but a prompt and ready acquiescence in the will of the parent. Without this is secured, all prayers, good instructions, and constant efforts to please and make the children happy, will be of no avail to secure the object. Parents should commence their efforts to secure obedience at a very early period of the child's life; just as soon as the children can understand what the wishes of the parents are. This should be taught so effectually that the child will feel that he must not disobey. Children in their earliest years naturally look to their parents for instruction. God's law is the great rule of right, by which human beings are to be judged in the last day. How important, then, that all should understand it. It should be taught diligently to children, not merely alluded to occasionally. They should be taught so that they may understand it thoroughly. It should be a theme of discourse “when thou sittest in thy house, and when thou walkest by the way, when thou liest down, and when thou risest up.” As diligently and thoroughly as the sciences are taught in good schools, should the law of God be taught to our children. And they should be taught the signs of the times, that they may realize the importance of making haste to be ready to meet our soon-coming Lord. The way of salvation by repentance, and faith in the Lord Jesus Christ, should be explained to them; and they should be led to Christ, and so gain the favor of God. As time grows shorter, and the day of God comes on apace, parents should hasten to do their duty to their loved little ones, that together they may experience the blessings of salvation, which shall so soon be given to the faithful. I'm a Pilgrim.
By L. J. Geroy
I'm a pilgrim: and my journey were a desert lone and drear; But the hope that cheers my pathway, that my Saviour's very near, Ever helps me to press forward, with an eye upon the prize, In the sweet home country shining, where my Father's mansions rise. I'm a pilgrim and a stranger, in this world I have no home; But the blessed promise written, that my Saviour soon will come, Fills my aching heart with gladness and each trial disappears As I think upon my heavenly home, in yonder blissful spheres. I'm a pilgrim; night and morning bear me farther on my way. To the time when Jesus will appear, that bright eternal day; Then I'll cast all else behind me, while these thoughts my heart engage. My Saviour soon is coming, and short is my pilgrimage. I'm a pilgrim; but just yonder, do my yearning eyes behold The Jasper walls, the pearly gates, the city of pure gold. Pilgrim, arise, and struggle on, let this thy spirit cheer; There's a home reserved for thee in Heaven if thou art faithful here. Peru, Iowa.
By D. M. CARRIGHT
Peru is nine miles south-east of Winterset. It is a very small place—fifteen or twenty houses only—but is in a good farming district. During the tent-meeting at Winterset, some here became interested, who urged us to come and lecture to them. So, as soon as the way opened, we came. There is one meeting-house in the place owned by the Christian denomination. It was believed that we could have this house; but when it came to the test, a few ruling members objected, and stated a very bitter feeling against us and those wishing us to come. A large, new school-house, just finished, was opened to us; so we lost nothing, while our enemies have turned many of the church against them, by their unchristian course. The first five days, we had excellent weather and good roads. A good interest was manifested. People came from several miles around, and the congregations increased up to that time. Then the weather turned exceedingly cold, so much so, that none could come with teams. This weather has lasted over one week now, and has cut our congregations down very small. But we are hoping every day for a change. Those who have attended, seem nearly all satisfied. Have spoken a few times, on the Sabbath; but so far as we know, only a few have decided to keep it—perhaps five or six. Christianity is evidently at a very low ebb here. Unity and brotherly love appear to be very scarce. We still hope to accomplish some good. Times are exceedingly hard, hence we sell but few books. Bro. Gifford, one of their trustees and deacons, kindly entertains us while we are here.
D. M. CARRIGHT. BRO. R. J. LAWRENCE is still laboring in this State. His efforts are having the effect to stir up some opposition. One Eld. Thompson has been trying to meet him on the Immortality and Sabbath questions. Bro. L. has been employed for some time past exposing his arguments, and is now holding meetings at Big Spring, Kansas. New England.
By S. N. Haskell
I RETURNED from Maine to Boston, Dec. 5. Evidently there is no place in the East where there are more influences brought to bear against the truth than in this wicked city. Yet God has a people here that love him and are willing to show their love by keeping his commandments. Some have gone from them, for they were not of them. A goodly number are becoming more and more established in present truth. Union and love is evidently deepening in their hearts. The effect of the tent meetings cannot at present be known. The truth is at work in many hearts, and if the brethren continue faithful, I see no reason why there may not be accessions to their number continually. The Judgment alone will reveal the result of the labor that has been put forth in Boston and vicinity. A Bible-class and Sabbath-school have been organized, and a good degree of interest is manifested. The S. B. figures show they are in earnest. The missionary spirit is getting hold of some. Tracts are being circulated. There should be a hundred dollars' worth of tracts circulated in the vicinity of Boston within the next four months to those who will read. The attention of the people must be called to this subject. Then, if in the providence of God a tent be run there next season, an ingathering of souls may be seen. When true love actuates individuals, burdens will be borne, responsibilities taken, not for a reward, but for the glory of God. Those who cheerfully volunteer to act this part in the cause of God will finally find that great gain is the result of every such effort. Dec. 26, I left for South Lancaster. Met with brethren and sisters in the evening, also the evening of the 27th; and last evening we celebrated the ordinances of the Lord's house. The hearty confessions with the free flow of tears indicated that God was in our midst. All felt like renewing our consecration to God and his cause. I leave to-day for Dartmouth, Mass. Nashville, Mo.
By H. C. BLANCHARD.
I SPOKE once by invitation in a private house on my way home from the Kansas camp-meeting. Remained at home until Nov. 4, during which time I held some meetings with the church at Avilla, baptized six and received four into the church. November 4, commenced a series of meetings at Nashville, Barton Co., Mo. Continued to Dec. 19. Thirteen have signed a covenant to keep the commandments of God, and the faith of Jesus. Some others I understand are keeping the Sabbath. I have reviewed two discourses preached against the seventh-day Sabbath and law of God. I still desire the prayers of God's people. Newfane.
By Charles B. Reynolds
Commenced meetings here Nov. 19, 1870, closed Tuesday, Dec. 27. Fourteen have embraced the truth, resolving to keep all the commandments of God and the faith of Jesus. A large number more are confessedly under deep conviction, some of whom there is reason to hope and expect will take up the cross. On the request last evening that “those who believe the Bible taught the necessity of observing the seventh day as the Sabbath of the Lord,” should manifest it, over twenty-five arose. This cheering result is the legitimate consequence, under the blessing of God, of the earnest and continual prayers of the church at Olcott, and the earnest, self-sacrificing labors of those dear brethren and sisters, who, despite the inclemency of the weather and hard roads, came night after night a distance of seven miles, and on arrival entered heart and soul into the work. Pray for me. CHARLES B. REYNOLDS. NOT only may it be said that the fields are white for harvest, and the laborers are few, but the harvest is perishing, and the laborers are less than few. Lovers of the present truth, consider your duty in this matter. The Lord said, Pray. Are you doing it? And when you pray for the Lord to raise up laborers to go forth into his harvest, consider what you can do toward accomplishing the result for which you pray. Bro. H. S. Gurney writes from Memphis, Mich.— “In every direction from this place, east, west, north, south, within a circle of twenty miles, there are calls for labor. The cry is, Send some one here. I gave three discourses twenty miles west of here. One family of influence have commenced to keep the Sabbath. They want a course of lectures. But where are the laborers? If some one could come here, I could help them to fields of labor that look fruitful. I rejoice that the work of God seems prosperous in the hands of his servants. I am well pleased with the enlargement of our paper, and the seeming courage of the worn instruments at the Office. May God’s blessing continue, and may we all be aroused to lay hold of this work in earnest.” THREE things to govern—temper, tongue, and conduct.