Earlier text: THE BIBLICAL INSTITUTEThoughts on the Book of Daniel.
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 Philopater 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. Verse 14. And in those times there shall many stand up against the king of the south; also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.
Antiochus was not the only one who rose up against the infant Ptolemy. Agathocles, his prime minister, having possession of the king's person, and conducting the affairs of the kingdom in his stead, was so dissolute and proud in the exercise of his power that the provinces, which before were subject to Egypt, rebelled; Egypt itself was disturbed by seditions; and the people of Alexandria rose up against him, causing him, his sister, his mother, and their associates, to be put to death. At the same time Philip, king of Macedon, entered into a league with Antiochus, to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south, sufficient to fulfill the prophecy, and the very events, beyond doubt, which the prophecy intended. A new power is now introduced—“the robbers of thy people,” literally, says Bp. Newton, “the breakers of thy people.” Far away on the banks of the Tiber, a kingdom has been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations, even to the end of time. Rome spoke; and Syria and Macedon soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was B. C. 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt. Rollin furnishes the following succinct account of this matter:— “Antiochus, king of Syria, and Philip, king of Macedon, during the reign of Ptolemy Philopater, had discovered the strongest zeal for the interest of that monarch, and were ready to assist him on all occasions. Yet, no sooner was he dead, leaving behind him an infant, whom the laws of humanity and justice enjoined them not to disturb in the possession of his father's kingdom, than they immediately joined in a criminal alliance, and excited each other to shake off the lawful heir, and divide his dominions between them. Philip was to have Caria, Libya, Cyrenaica, and Egypt; and Antiochus all the rest. With this in view, the latter entered Cœle-Syria and Palestine, and, in less than two campaigns, made an entire conquest of the two provinces, with all their cities and dependencies. Their guilt, says Polybius, would not have been quite so glaring, had they, like tyrants, endeavored to gloss over their crimes with some specious pretense; but, so far from doing this, their injustice and cruelty were so barefaced, that to them was applied what is generally said of fishes, that the larger ones, though of the same species, prey on the lesser. One would be tempted, continues the same author, at seeing the most sacred laws of society openly violated, to accuse Providence of being indifferent and insensible to most horrid crimes; but it fully justified his conduct, by punishing those two kings according to their deserts; and made such an example of them as ought, in all succeeding ages, to deter others from following their conduct. For, while they are meditating to dispossess a weak and helpless infant of his kingdom, by piecemeal, Providence raised up the Romans against them, who entirely subverted the kingdom of Philip and Antiochus, and reduced their successors to almost as great calamity as those with which they intended to crush the infant king.” “To establish the vision.” The Romans, being more prominently than any other people the subject of Daniel's prophecy, their first interference in the affairs of these kingdoms is here referred to as being the establishment or demonstration of the truth of the vision which predicted the existence of such a power. “But they shall fall.” Some refer this to those mentioned in the first part of the verse who should stand up against the king of the south; others, to the robbers of Daniel's people, the Romans. It is true in either case. If those who combined against Ptolemy are referred to, all that need be said is that they did speedily fall; and if it applies to the Romans, the prophecy simply looked forward to the period of their overthrow.
U. S.
(To be continued.) Reports from the Field.
By Editor
(Condensed from Review and Herald.) Danvers.—Elder Canright reports as follows: "Our State quarterly meeting has just closed. It was an excellent meeting in every respect. The weather was fine as summer, and a good delegation of brethren and sisters came from all parts of the Conference. Most of our brethren and sisters from the new company at Newburyport were present and enjoyed the meeting greatly. The outside interest and attendance was large. Indeed, it was apparently larger than at any previous time. Our house was crowded. We had an excellent Sabbath-school exercise. There were about one hundred and fifteen in the school that day. This is the largest Sabbath-school any of our friends in these parts have ever seen. It is working finely, with a steady increase of numbers. Sabbath afternoon Elder Haines preached a short sermon, after which we had a most melting social meeting. Sunday was a good day for us. The truth took a mighty hold. Since we have begun meetings in our new house, twenty-five adult persons, all, except one, heads of families, mostly men, have embraced the Sabbath. These would form a good church of themselves; and still they come. In fact, I do not know how the interest could be better. It is said we have the largest congregations of any church in the place. Our ordinary Sabbath meetings are larger than those of most of the churches on Sunday. The interest is spreading for miles around. We begin to fear that our meeting-house (32x52) will really be too small. Truly this is the Lord's work, and it is marvelous in our eyes. Our enemies do not know what to say any more. Backsliders, sinners, and profane, wicked men, and many of them too, are now seeking God with tears, having erected the family altar, and are becoming devoted men. These are hard arguments to get over. We thank God, and take courage. "Since we had a season of prayer for Mrs. Canright, she has steadily improved, till now she is quite comfortable, and able to walk about again, though far from being well or out of danger." Revenna.—Elder Littlejohn and Brother Burnham report meetings of deep interest in this place. Of the Sabbath and Sunday meetings they state: "On the Sabbath, a large delegation of brethren came from Wright, and the occasion proved to be one of great solemnity and profit. On Sunday, also, our meetings were characterized by an outpouring of the Spirit of the Lord that cheered the hearts of all present. On Sunday evening, though it was very dark without, and the rain was falling quite fast, the house was well filled, and with this service our meetings there came to a close. During their continuance they were instrumental, not only in encouraging believers, but also in inducing individuals to the number of seven, to enter anew upon the service of God." Highland and Clinton Counties.—Elder Waggoner reports labor in these counties. Of these meetings he says: "At Antioch the attendance and interest were good. At Leesburg I gave a discourse on the subject of health, purely from a Bible standpoint, and it was well received by all classes; three physicians were present, who, I was told, indorsed it heartily. At Clyde the brethren have done themselves great credit in their meeting-house. The spirit of sacrifice rested upon the church generally, and where a people are united they can accomplish much." Cleburne and Dallas.—Elder R. M. Kilgore writes: "The brethren and sisters at Cleburne are making good advancement in the Christian life, and are seeking for more and more of the power of godliness. The general quarterly meeting at Dallas was enjoyed greatly by all who came with a mind to work. It was a profitable season. The communion was a solemn and impressive scene. Without a single exception, love and harmony seemed to prevail here." Silvernale.—Brother J. S. Hart is giving a course of lectures at this place. He writes that the interest is good and is increasing. Nine have signed the covenant, one a deacon of the Baptist church. Others are convinced. Orleans.—Elder Boyd writes: "The series of meetings at this place closed last evening. I came here through the influence of Brother Hoyt, whom I found, with some S. D. Baptist friends, observing the Sabbath. My last congregation was the largest one I had during the meetings. Have had some opposition to meet. The minister of the Presbyterian church, spoke on the 'Sunday question.' He told the congregation that so long as a law was binding the penalty for transgression must be inflicted; and said, 'If we go back to the observance of the Jewish Sabbath, I am certain we shall have to return to stoning.' The Lord assisted in reviewing him. One interesting feature of our meetings has been the successful effort to awaken a zeal for the salvation of the youth." Lancaster County.—Brother Hackworth writes: "I have given a course of lectures in the Crounse school-house, Lancaster county. One family consisting of three grown persons, and six children have taken a firm stand on the truth, and two other families and one teacher are convinced. A local preacher of the M. E. church, an influential man, is very much interested. He admitted before the congregation that the seventh day is the Sabbath, and he is now investigating the subject of the nature of man." The Grace of Benevolence.
By Raymond F. Cottrell
WE pray for the Christian graces. This is right; and to be consistent, we must work in harmony with our prayers; that is, we should labor to obtain the object for which we pray. Among the graces of the Spirit the gift of giving is not the smallest. This grace should be cultivated; for it is of the first importance. The Lord Jesus said: It is more blessed to give than to receive; but how difficult for men to believe it. All that will give it a trial will find it true. The Son of God set us the example. He gave himself for us. Nothing was reserved, not life itself. He poured out his soul unto death. And Paul affirms that, in view of the mercies of God, it is our reasonable service to offer ourselves a living sacrifice in return. Rom. 12:1. We are not our own. Ourselves and all that we have are the Lord's. We are his both by creation and redemption; our life and being were his free gifts, and we have been bought with the blood of Christ. The earth is the Lord's. The cattle on a thousand hills are his. We live and move and have our being by his providence. He provides for our wants. Our lives are in his hand. He can cause us to prosper, or he can bring us to want. He can increase the products of the earth to give us food, or he can blow upon them to scatter and diminish. Hag. 1:6, 9. And he promises to bless us by causing the earth to produce for us, on condition that we do not rob him by withholding the tenth which he has reserved to himself; not because he is needy, but to prove the sincerity of our love and to benefit us. He desires fruit that may abound to our account. Mal. 3:9-11; Phil. 4:17. Yet it is impossible to convince many of these truths, though they will admit them in words. They think they must take care of themselves, as though God's providence has nothing to do in the case; and so to take care of self they rob God by claiming and using for their own selfish purposes that which God has reserved to himself. They may boast of faith; but their faith in God dares not trust him. Selfishness and sin are bound together like the noted Siamese twins. Jesus came into the world to save his people from their sins. Cure men of their selfishness, and you cure them of their sins. For this object Heaven has set us an example of unselfishness in the self-denying, suffering Saviour. And to cure us of our selfish covetousness, God requires us to give. The gift of giving when acquired will pay a thousand fold. It is more blessed to give, than to receive. Therefore the apostle desired that this gift or grace might be perfected in the churches. He informs the Corinthians of the grace of God bestowed on the churches of Macedonia. This grace was the grace of giving; for he adds: "How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality." They were poor, but rich in faith, and consequently in liberality. We never heard of a rich man giving away all that he had, but a certain poor widow did. Now this grace was so valuable that the apostle desired Titus, that as he had begun, so he would also finish in the Corinthians the same grace also. See 2 Cor. 8:1-7. Excellent grace bestowed by God! Who would not desire it? We can have it if we will. None of us are too poor. But we must labor to this end, while we pray God to give it. The gift cannot be strengthened without exercise. But when attained, how blessed. Oh! let us learn from experience that it is more blessed to give than to receive. Let us cultivate the missionary spirit. Laboring for others will tend to our own salvation. THREE young men, who, being on their summer vacation, had leisure to be a little silly, were standing in front of a country postoffice waiting for the opening of the mail. Around them stood a group of young rustics, admiring, bashfully, their stylish hats, boots, and canes, and listening with suppressed smiles to their conversation. But there was one little fellow of five years who was not abashed by their grandeur. With the independence of the genuine Yankee he stood close to them, making moulds of his little fat feet in the sand, and whistling merrily as he looked up at them through "His torn brim's jaunty grace." At length, for want of a fresh topic one of the young strangers remarked, "There are a good many pretty ladies here!" This touched a spring in the breast of the little boy; and he asked, "Do you like to look at pretty ladies?" "Yes, sir, I do," was the reply of the young man, as he grasped the old palmleaf hat, and the hair under it, and gave the little fellow a playful shake. "Well, then," said Sammy, "you just ought to come down to our house!" Everybody in the little group laughed, and the young man asked, "have you got some pretty sisters?" "I haint got any sisters at all," was the reply. "Yes, but they're all boys." "Oh, you keep city boarders?" "No, we don't, neither! My mother won't be bothered with them, they're so fussy" said Sammy, innocently. "Then who are these pretty ladies?" asked one of the gentlemen. "Who? why, they are ma and grandma. You just ought to see them; they are just as pretty as they can be—ain't they now, Billy?" he asked of a big brother, whose face turned crimson at the question. "Well, they are the prettiest ladies in this town," repeated Sammy. If the city youths had accepted Sammy's challenge they would have found two plain women in cheap print gowns, one going her household ways and making her small cottage cheerful and tidy; and the other busily "seating and kneeing" coarse pants for four romping boys! On each face sat that calm cheerfulness that gives beauty to the plainest features; and through eyes not beautiful there shone a gentle love that made them lovely to those who called that cottage "home." Little Sam was right. These two were, for him, "the prettiest ladies in that town;" and in the days to come, when their "beauty" shall have vanished away, and when he sees what the world calls "beauty," he will look back and sigh for those patient eyes and those approving lips. Boys, there are no faces in the world so beautiful, in the true sense of the word, as your mother's; no eyes that kindle like theirs, and no lips that wear such smiles at your coming and your well-doing. One who never prized his mother's beauty till it had faded in the grave, wrote:—
"I have been at the revel,
In lordly halls at night;
And lovely eyes have on me shone
With youthful, brilliant light.
But oh, to memory more divine
Those pale, meek, weeping eyes of thine."
—Watchman. The famous Paris merchant, Julian Legrand, is said to have often related the following incident, seldom closing the narration but with swimming eyes:— "During the financial crisis and crash of fifty-seven, when great men were sinking all around us, and banks were tottering, our house became alarmed at the condition of its own affairs. The partners—three of us, of whom I was the senior—met in our private office for consultation. Our junior made a careful inventory of everything—of bills receivable and bills payable—and his report was that twenty thousand pounds (speaking in English currency) of ready money, to be held through the pressure, would save us. Without that we must go by the board; the result was inevitable. I went among my friends, but in vain. Men who had gold would not let it go, save upon sound security, and the only security we could give was our word and honor, for the many thousands due us were as nothing in that hour. "Two whole days I strove and begged, and then returned to the counting house in despair. I sat at my desk, expecting every moment to hear the voice of our junior sounding the terrible words: 'Our paper is protested!' when a gentleman entered my appartment unannounced. He was of middle age, with a frank, gentle face, and though I fancied there was something familiar in his earnest, kindly look, yet I could not call him to mind in any way. " 'M. Legrand,' he said, taking a seat near my desk, 'I hear that you are in need of money?' "The very face of the man inspired confidence, and I told him just how I was situated. " 'Give me your own note of hand, for one year, without interest, for £20,000, and I will give you a check for that amount.' "While I sat gazing upon him in speechless astonishment, he continued thus:— " 'You don't remember me, but I remember you. I remember when you were a member of the superintending school committee of Mezieres. I was a boy at the school. My father was dead, my mother was poor, and I was shabbily dressed, though clean. When our class was called up to recite, on examination day, you asked the questions. I fancied you would praise and pet the children of the rich and fortunate parents and pass me by. I blundered and stammered and quivered with shame. But it was not as I had thought. In the end, you passed by all the others and came to me. You laid your hand upon my head and told me I had done very well; and then you told me I could do better still if I would try. You told me that the way to honor and renown was open to all alike—no one had a free pass. All I had to do was to "resolve and push on." That, sir, was the turning point in my life. From that time my soul aspired, and I have never reached a great good without blessing you in my heart. I have prospered, and I now offer you but a poor return for the soul wealth you gave me in that by-gone time.' "I took the check," said Legrand, "and drew the gold, and our house was saved. And where, at the end of the year," he added, "do you suppose I found my promissory note?" This was not easily conjectured. "In the possession," said he with trembling voice, "of my little orphaned granddaughter." And he added, "Hearts like this man's heart brings earth and heaven nearer together." In the Current. "Father, has the sea come to us ?" said John Haywood as he looked out of the window one morning and saw the wide meadows of the valley covered with water. "No," said Mr. Haywood, "the sea has got too much to do to come up among the mountains; it has too many ships to carry." "Where did all that water come from ?" "It came from the clouds; it rained very hard all night. I presume it has rained longer up toward the head of the stream. There is more water than the channel can carry off, hence the overflow on the meadows." After breakfast Robert Brett and Henry Vogel came to Mr. Haywood's to play with John. It was vacation in their school. "I say, boys, would n't there be a chance for a fine sail if we only had a boat," said Robert. "We can make a raft," said Henry. "So we can," said John. "I'll get some nails and a hammer, and we will nail some boards together in a hurry." Robert and Henry went to the barn, which stood near the meadow, and hence near the overflowing water. They got some boards and took them to the water's edge, and laid them across one another; when John came with the nails and hammer they began to fasten them together. "I'm afraid it won't be large enough to bear us all," said Henry. "What will be done in that case ?" "We must n't all get on it. I'll try it alone first, and if it is strong enough I'll take you on it," said Robert. "What if it is n't ?" said Henry. "I'm not going to help build the raft if I'm not to sail on it." "Well, you can get on it with me if you are willing to risk a ducking." The dispute continued for some time. I do not care to record what was said. Robert was a selfish, domineering boy. The result was that Henry and John withdrew from the partnership, leaving Robert to finish the raft and to sail on it alone. When he was fairly launched, and was moving onward by means of a pole, John said to Henry, "Come with me." They went to the barn-yard and found a large door which had belonged to a building that had been torn down. "Just the thing," said Henry; "quite large enough to hold us both." "Selfish folks do n't always get the best of every thing," said John. They took the door to the water, got two bean-poles, and were soon sailing more rapidly than Robert. They soon overtook him. The water was not very deep. "I'm going where the water is deeper," said Robert. "You had better not," said Henry; "we are safe here even if we get overboard." "We are safe enough anywhere. I am going out into the stream." "You won't be able to reach the bottom with your pole." "The stream will carry the raft without the trouble of poling." "But how will you get out of it when you want to ?" "No matter, I'm off. You had better not follow." Robert soon reached the stream, which ran quite rapidly, while the water on the meadow was nearly still. "Good-by," said Robert, as he moved down the stream. "How are you going to stop ?" said Henry. "I can stop when I want to." John and Henry rested on their poles and watched him. When he had floated nearly to the end of the meadow they saw him try to use his pole, but it was too short to reach the bottom. He then tried to use it as a paddle, but could not by that means move his raft toward the shore. He then lay down and tried to use his hands as oars, but with very little effect. The raft moved on with increasing velocity. "What will become of the fellow ?" said John. "He will be brought up at the mill-dam." The dam across the stream was about two miles distant. "The water is running over the dam. He will be carried over and will be drowned." "That's so; I'll tell you what we must do. We must go ashore, and run down to the pond, and get the miller's boat and row out and take him off his raft." They both used their poles vigorously and soon got on shore; but they saw that they could not get to the pond before Robert did, for the current was very swift. "We can 't do it," said Henry. "Hear him halloo," said John. "He may make some one hear him and put off in the boat." They walked on down the stream very anxious respecting Robert. There was a bend in the stream which hid him from their view. They could do nothing for him. They hoped that some one would help him before he reached the dam. Their hope was realized. Before the stream reached the pond it became very narrow. A man heard Robert's cries and saw his condition. He took a fishing-pole that some one had left by the stream, and placed himself at a point where he was pretty sure the raft would come within reach of his pole. It did so, and Robert by taking hold of the pole extended to him was drawn toward the shore. As soon as he got near enough he jumped on shore, leaving his raft to take care of itself. He was very pale, and could scarcely walk. The man took him to his house, which was near. When he had in a measure recovered his strength, the man asked him: "Why did you get into the current without any means of getting out of it ?" "I thought I could stop when I wanted to." "And found out you could n't. I have known a good many persons who thought they could stop when they wanted to, and, to their sorrow, found out they could n't. I have known young men to indulge themselves with a glass of wine, or something stronger. They thought they could stop when they wanted to, but erelong, they found the current too strong to be resisted. They were swept onward in spite of their struggles, till they were swept to the drunkard's grave. I have known young men engage in gambling, at first for amusement, and then for small stakes. They never meant to go far. They could stop when they wanted to. But they found the chain of habit too strong to be broken. Wreck of character, ruin followed. I have known persons to indulge in sin, thinking that they could turn to the Lord when they pleased, but the consequence was increasing hardness of heart, till repentance was impossible. Let your experience to-day be a warning to you for life."47 By this time John and Henry had reached the house where Robert was. "Glad to find you safe," said John. Robert made no reply. He was conscious that his own folly had exposed him to danger, and put his friends to trouble. He thanked the man for saving his life. "It will be all right if you make a good use of it," said the man. The three boys then started for home. At first Robert was silent. After awhile he says, "Boys, I have behaved very badly." The boys were not disposed to dispute his assertion, and, therefore, kept silence. "I mean to make an entire change," said he. "I've resolved to do better a great many times, but my resolutions have not seemed to amount to much." When persons leave out of view the strength of the current of sin—the strength of the sinful tendencies of the unrenewed heart—their good resolutions will not amount to much—will never result in salvation. The only safety is in breaking off bad habits at once; in changing entirely their lives by giving their hearts and wills to Christ, to do his will and possess his heart. My Good, Old-Fashioned Mother.
By Mrs. S. T. Perry
They brought home the portrait last night to me;
On the parlor walls it is hung.
I gave to the artist a picture small,
Which was taken when she was young.
It's true to life—and there's a look in the eyes
I never saw in another,
And the same sweet smile that she always wore—
'Tis my good, old-fashioned mother. The hair in the picture is wavy and dark,
'Twas taken before she was gray;
And the same short curls, at the side, hang down,
For she always wore it that way.
Her hand on the Bible easily rests,
As when, with sisters and brother,
I knelt at her knee, reciting my verse,
To my good, old-fashioned mother. Her dress it is plain and quite out of style,
Not a puff or ruffle is there;
And no jewels or gold glitter and shine—
She never had any to wear.
Ambition for wealth or love of display,
We could not even discover,
For poor in spirit and humble in heart,
Was my good, old-fashioned mother. Her life was crowded with work and with care—
How did she accomplish it all!
I do not remember she ever complained,
And yet she was slender and small.
Motives of life that were selfish or wrong,
With Christian grace did she smother,
And lived for her God and the loved ones at home—
My true, good, old-fashioned mother. The years of her life were only threescore,
When the messenger whispered, low,
“The Master has come and calleth for thee,”
She answered, “I'm ready to go.”
I gaze alone on her portrait to-night,
And more than ever I love her,
And I thank the Lord that he gave to me
Such a good, old-fashioned mother.
—Mrs. S. T. Perry. JESUS had said to the Pharisees : "This is your condemnation, that light has come into the world ; and men choose darkness rather than light." In every age of the world, the majority have rejected the light that has shone forth to illuminate the darkness of error. According to the unbelief and prejudice with which men, in spite of convincing evidence, oppose the truth, is the intensity of their hatred of those who cherish it. In proportion to the light given will be the condemnation of those who reject it. Said Jesus :— "If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin; but now have they both seen and hated both me and my Father." The friends of Christ’s truth will ever be persecuted by a time-serving generation. They will be termed enthusiasts and fanatics by the enemies of reform. The burning truths of God’s word, condemning sin, and admonishing to righteousness are not palatable to the wrong-doer. Every true follower of Christ should have the spirit of a martyr, being ready to sacrifice any and everything rather than forfeit the favor of God. The life of Christ was the embodiment of purity; and for this very reason he was hated. His righteousness stood forth in such marked contrast with that of the Pharisees that he was a continual reproach to them. Jesus said to his disciples : "But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me." Many in this age may say that if they had lived when Christ was upon earth they would not have insulted and rejected him, but would have gladly accepted of his salvation. Yet those very persons doubt the power of the Saviour, and hesitate to believe his truth. The evidences that Jesus of Nazareth is the Saviour of men have increased with every successive generation, and yet millions refuse to believe on him, and accept the relief he offers their guilty souls. Jesus comes to those who are groaning under affliction, and offers to bear their grief, but they turn from him and hug their cankering cares to their hearts. He comes to those who are disappointed, whose hopes of this world have been crushed, and promises to give them peace and happiness if they will put their trust in him; but they shut their hearts against his sympathy and refuse to be comforted. Sad indeed will be the fate of those who reject the Redeemer notwithstanding the accumulated evidence in his favor. The sin of the Jews was very great; but those in our day who have before them the history of Christ upon earth, and his rejection by the Jews sin in a far greater degree. They have the testimony of the followers of Jesus through the period of nearly two thousand years. They have far greater light than had the Jews. All other errors are trifling compared with the sin of rejecting Christ. To turn from him is to reject infinite truth, love and righteousness, and to close the door of the heart to all heavenly illumination, and to welcome darkness and despair. To accept him is light, peace and joy. - There are, it is reported, 1,500,000 people in London who never attend a place of worship.
- Three ex-priests are now ministers of the Presbyterian church in Canada. Three others have recently renounced Romanism, and two more have written, expressing the desire to enter the service of the same church, thus making eight in all.
- It is reported that the largest ordination service ever held in America was that at the Grand Seminary (Roman Catholic), Montreal, Canada, December 22, 1877. On that day, forty-five priests, and thirty-one deacons and sub-deacons were ordained. Many of them were from the United States.
- Francis Murphy, the Irish temperance reformer, is having great success in Springfield, Mass., and Moody the revivalist is expected there in February.
- Dr. Somerville, of the Free church of Scotland, draws large crowds to his revival meetings in Australia. In Sydney his Sunday and evening audiences run from 4,000 to 6,000; and the noon prayer-meetings had an average attendance of 1,000. The number of inquirers after the evening meetings varied from 70 to 290.
- Several weeks since a notorious gambler of Fort Wayne, Ind., closed his gambling-room and announced that he had determined to reform. Recently an immense audience, composed largely of sporting men and saloon keepers, gathered at the Baptist church to witness his immersion. Previous to the ceremony he made a very eloquent speech, which moved his listeners profoundly. He depicted his past life, and urged his old associates to follow his example. His sudden conversion has caused a profound sensation, for he has been the leader of the gambling fraternity in that place for years past.
THERE is something unlovely and repulsive in old age when not beautified and adorned with the graces of the divine Spirit. A life misspent makes old age a deformity from which we instinctively turn with pity and disgust; while, on the other hand, a life spent in doing good makes age often more beautiful and attractive than youth. The longer people live in sin and rebellion against God the more hardened and depraved they become, and the more insensible they are to divine influences and impressions; hence their moral degradation is such as to stamp itself on their persons as well as characters. There is no sadder picture than that of the aged who are without God in the world and without hope in the future. Their earthly and groveling minds grow weaker as their years increase, until their imbecility and depravity are such as to render their society unpleasant to all about them. Not so with the faithful servants of the living God. With their advancing years their experience of divine truth grows riper and richer, and their lives purer and holier. From their minds the darkness and gloom incident to old age is dispelled by the sunshine of God’s love, and as a general rule, preserved from decay and dotage to the latest period of their lives. Talents rightly improved do not corrode and decay and become useless, leaving the mind a blank, and its possessor a cipher in existence. Hence those who live the life of the righteous seldom outlive their usefulness. In view of these facts, with others of equal force, the incentives to an obedient and upright life so far outweigh all other considerations and interests that a thought or a wish in regard to them appears of little consequence.—Sel. THE statement has frequently been made by those who claim that Christ made intoxicating wine that "the endeavor to prove that the wine was not properly wine" savors of "unworthy puerility," and is "as audacious as it is baseless." We have produced a host of scholars and divines—men who rank as high as those who utter the above statement—who have presented the most unanswerable arguments, statistics, and authorities to prove the existence of the two kinds of wine. Dr. Patton's new book on "The Law of Fermentation and the Wines of the Ancients," is full of them. We copy the following extract from the Herald of Health for May, giving the views and statements of a Jewish rabbi upon this question, familiar with the subject, and fully competent to give testimony. The writer says:— "In a recent conversation with the eminent Hebrew savant and Jewish rabbi, Dr. S. M. Isaacs, of this city, he stated some most interesting facts as to the customs of the Israelites, both ancient and modern, which corroborate fully the conclusions of Dr. Patton. The learned rabbi made one remarkable general assertion which will challenge some scrutiny. He said that, of the seventy thousand descendants of Abraham in this city, he does not know one confirmed drunkard, and that they seldom, any of them, drink to intoxication. In the Holy Land, they do not commonly use fermented wines. The best wines are preserved sweet and unfermented. In reference to their customs at their religious festivals, he repeatedly and emphatically said, 'The Jews do not, in their feasts for sacred purposes, including the marriage feast, ever use any kind of fermented drink.' In their oblations and libations, both private and public, they employ the fruit of the vine—that is, fresh grapes—unfermented grape-juice, and raisins, as the symbol of benediction. Fermentation is to them always a symbol of corruption, as in nature and science it is itself decay, rottenness." "No higher authority can be given than Rabbi Isaacs as to the practices of the Jewish people. This testimony settles conclusively the question so often mooted, 'What was the "best wine" made by Jesus Christ for the marriage feast at Cana?' And not less decisively does it show what was that 'fruit of the vine' used by him at the institution of the Lord's Supper. This sacred Christian feast was confessedly a substitute for (and immediately followed) the Jewish feast of the Passover, from which all fermented things are carefully excluded. The pretense that the drunkard's drink was in any form provided or encouraged by Him who 'came to save that which was lost,' must be utterly abandoned before one can hope to banish drunkenness entirely, even from the pulpit, the pew, or the communion-table. Let judgment begin first at the house of God." A little girl in Ohio bruised her lip. Her mother wiped the oil from the bowl of her pipe and applied it to the bruise, and the result was convulsions and death.