Earlier text: ROBBING GODTHOUGHTS ON THE BOOK OF DANIEL.
That this book was written by the person whose name it bears, there is no reason to doubt. Ezekiel, who was contemporary with Daniel, bears testimony, through the spirit of prophecy, to his piety and uprightness, ranking him in this respect with Noah and Job: “Or if I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast; though Noah, Daniel, and Job were in it, as I live, saith the Lord God, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness.” Eze. xiv, 19, 20. His wisdom, also, even at that early day, had become proverbial, as appears from the same writer. To the prince of Tyrus, he was directed of the Lord to say, “Behold, thou art wiser than Daniel; there is no secret that they can hide from thee.” Chap. xxviii, 3. But above all, our Lord recognized him as a prophet of God, and bade his disciples understand the predictions given through him for the benefit of his church: “When ye, therefore, shall see the abomination of desolation, spoken of by Daniel, the prophet, stand in the holy place (whoso readeth let him understand), then let them which be in Judea flee into the mountains.” Matt. xxiv, 15, 16. Though we have a more minute account of his early life than is recorded of any other prophet, yet his origin is left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He is first introduced upon the stage of action as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, B. C. 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and splendid career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, B. C. 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season, about B. C. 397. Throughout the entire period of the 70 years’ captivity, Daniel resided at the court of Babylon, most of the time in honor and prosperity, prime minister of that first and most glorious of earth’s universal monarchies. His life affords a most impressive lesson of the importance and the advantage of maintaining from earliest youth a strict integrity in the things of God, and furnishes a notable instance of a man eminent in piety and communion with God, while at the same time engaging in the most stirring activities, and bearing the weightiest cares and responsibilities that can devolve upon men in this present life. But it is not his connection with the Chaldean monarchy, the glory of kingdoms, that perpetuates his memory, and covers his name with honor. From the height of its glory, he saw that kingdom decline and pass into other hands. Its period of greatest prosperity was covered by the age of one man. So brief was this nation’s career, so transient its glory. But Daniel was entrusted with more enduring honors. While beloved and honored by the princes and potentates of Babylon, he was also greatly beloved of God and his holy angels, and admitted to a knowledge of the counsels of the Most High. His prophecy is, in many respects, the most remarkable of any in the sacred record. It is the most comprehensive. It was the first prophecy giving a consecutive history of the world from that time on to the end. It located its predictions with well-defined prophetic periods through reaching many centuries into the future. It gave the first definite prediction of the coming of the Messiah. It marked the time of this event so accurately that the Jews execrate the man who attempts to interpret its numbers, since they are thereby shown to be without excuse in rejecting Christ; and so accurately had its minute and literal predictions been fulfilled up to the time of Porphyry, A. D. 250, that he declared (the only loophole he could devise for his stolid skepticism) that the predictions were written after the events themselves had transpired. Every succeeding century has borne additional evidence to the truthfulness of the prophecy, and its fulfillment is still going forward. The history of Daniel reaches a few years subsequent to the transfer of the Babylonian kingdom to the Medes and Persians. He is supposed to have died at Shushan, or Susa, in Persia, aged about 94 years; his age being the probable reason why he returned not to Judea with other Hebrew captives, under the proclamation of Cyrus, which marked the close of the 70 years’ captivity. Verses 1, 2. “In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God, which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god.” With a directness characteristic of the sacred writers, Daniel enters at once upon his subject. He commences with the simple, historical style, that being the nature of his book till we reach the seventh chapter, when the prophetical portion, more properly so called, commences. Like one conscious of uttering only well-known truth, he proceeds at once to state a variety of particulars, by which his accuracy could be at once tested. Thus in the two verses quoted, he states five particulars, purporting to be historical facts, such as a writer of fiction would not be likely to introduce: 1. That Jehoiakim was king of Judah; 2. That Nebuchadnezzar was king of Babylon; 3. That the latter came against the former; 4. That this was in the third year of Jehoiakim’s reign; and, 5. That Jehoiakim was given into the hand of Nebuchadnezzar, who took a portion of the sacred vessels of the house of God, and, carrying them to the land of Shinar, the country of Babylon, Gen. x, 10, placed them in the treasure house of his heathen divinity. Subsequent portions of the narrative abound equally with such historical facts. This captivity of Jerusalem was predicted by Jeremiah and immediately accomplished, B. C. 606. Jer. xxv, 8–11. Jeremiah speaks of the fourth year of Jehoiakim, Daniel of the third. This seeming discrepancy is explained by the fact that Nebuchadnezzar set out on his expedition near the close of the third year of Jehoiakim, from which point Daniel reckons. But he did not accomplish the subjugation of Jerusalem till about the ninth month of the year following; and from this year Jeremiah reckons. Prideaux i, 99, 100. Jehoiakim, though bound, to be taken to Babylon, having humbled himself, was permitted to remain as ruler in Jerusalem, tributary to the king of Babylon. This was the first time Jerusalem was taken by Nebuchadnezzar. Twice subsequently, the city having revolted, was captured by the same king, being more severely dealt with each succeeding time. The first of these was under Jehoiachin, son of Jehoiakim, when all the sacred vessels were either taken or destroyed, and the best of the inhabitants, with the king, were led into captivity. The second was under Zedekiah, when the city endured the most formidable siege it ever sustained except that of Titus. During the greater part of its two years’ continuance, its inhabitants suffered all the horrors of famine. At length the garrison and king attempting to escape from the city were captured by the Chaldeans. The sons of the king were slain before his face. His eyes were put out, and he was taken to Babylon; thus fulfilling the prediction of Ezekiel who declared that he should be carried to Babylon, and die there, but yet should not see the place. Eze. xii, 13. The city and temple were utterly destroyed, and the entire population of the city and country, with the exception of a few husbandmen, were carried captive to Babylon, B. C. 588. Such was God’s passing testimony against sin. Not that the Chaldeans were the favorites of Heaven; but God made use of them to punish the iniquities of his people. Had the Israelites been faithful to God, and kept his Sabbath, Jerusalem would have stood forever. But they departed from him and he left them. They first profaned the sacred vessels by sin in introducing heathen idols among them; and he then profaned them by judgments, in letting them go as trophies into heathen temples abroad. During these days of trouble and distress upon Jerusalem, Daniel and his companions were nourished and instructed in the palace of the king of Babylon, and though captives in a strange land, were doubtless much more favorably situated than they would have been in their native land. OUR BATTLE GROUND SHOULD BE WISELY CHOSEN.
By John Nevins Andrews
BRO. COTTRELL makes some excellent remarks in REVIEW No. 25, on the importance of wisely choosing the place of battle with our great Adversary. Few persons realize that there is the least need of care in this thing. Many act as though there was no foe for them to meet. They take not the least pains to clothe themselves with the armor of God which alone can enable them to withstand the wiles of the Devil. They use not the slightest precaution to guard against a surprise from him. They venture upon his ground as though there were not the slightest danger. They post no sentinels; they do not go out with any armor or weapons of warfare. They are not careful to obey the orders of the great Captain whose soldiers they profess to be. They rashly venture within the lines of the enemy and are taken captive by him at his will. 1. There are many who cannot go into the company of the gay and thoughtless without drinking into the same spirit; yet they go there without a moment's hesitation. 2. There are others who cannot go into the company of worldlings and sharpers, without becoming imbued with their spirit, frequently to the loss of their money, and always to the loss of their Christian graces. Yet they do not dream of any danger. 3. There are others greatly exposed to danger from strong drink, licentiousness, foolish shows, and the like, who do not realize that they should flee from such temptations instead of coming directly into their power. 4. There are innumerable weaknesses of humanity and none are exempt from some of them. It is the course of wisdom to find where we are weakest, and not rashly expose ourselves when Satan has prepared the strongest force to assail us in the very time, and place, and manner, that we can with the greatest difficulty withstand. A good soldier sometimes retreats. It is no part of wisdom to fight a foe stronger than ourselves on a battle field when every advantage is on his side. We are commanded to resist the Devil. Yet the same Bible which commands us to resist the Devil, and assures us that he will flee from us, does also command us under certain circumstances to flee ourselves. A wise soldier13will retreat till he can fight with some chance of success. But he who knows nothing, fears nothing. Those who have never exerted themselves to resist Satan, have no sense of the danger to which they are exposed in meeting him. We expose ourselves to ruin when we meet him off our guard, and without armor. Yet in this very condition multitudes of those who call themselves soldiers of Christ rashly venture upon Satan's own ground. Why not we choose the battle field when the circumstances are to our own advantage? Why not be cautious never to step out of the path of duty? Why not examine our own armor often to see that we are in every respect thoroughly prepared to meet our foe? Why not determine that if Satan is to attack us with temptation to vanity, it shall find us abasing ourselves in the deepest humiliation? If to any evil practice, why not find us guarded by habits of virtue, and made strong to resist by the grace of God? Or if circumstances, that we cannot control, suddenly bring us into places of most dangerous temptations, why not we be ready to flee with the utmost haste? The good soldier is always ready to fight or to flee, just as the case demands. Why not ourselves have the proper union of this noble courage and this wise and prudent caution? If we realize the importance of having a proper field for our conflict with Satan, let us look to the example of the Captain of our salvation. When about to encounter the utmost power of Satan, he chose his own field of battle, the wilderness, and that he might prepare for Satan's assault he gave himself to prayer and fasting. What an example for us, under the fierce assaults of the Devil. He did not lightly encounter the mighty foe. What a lesson for such as ourselves! When shall we awake to a sense of our terrible danger? 1 Cor. v, 18, “Flee fornication.” 1 Cor. x, 14, “Wherefore, my dearly beloved, flee from idolatry.” 1 Tim. vi, 11, 12, “But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life.” These scriptures show that even the man who fights the fight of faith, is sometimes to flee. Read the story of Joseph as an admirable example of the true soldier standing his ground when he should stand, and fleeing when he should flee. Gen. xxxix. Read the sad story of David, for the case of an unwary soldier who did not flee when he ought to have done so. Sam. xi. When Satan has prepared his ambush with consummate skill, then flee. Do not stop to maintain an unequal contest. Rather do not stop to be disarmed and taken in his snare before you have fought at all. If you pray, “Lead us not into temptation,” do not rashly enter it of your own accord. A wise soldier will retreat till he can fight with some chance of success. But he who knows nothing, fears nothing. Those who have never exerted themselves to resist Satan, have no sense of the danger to which they are exposed in meeting him. EASTERN TOUR.
By James White
We returned from the Rhode Island meeting to Boston, Monday, Dec. 16, and remained at the good home of sister Temple till the evening of the 17th, when we took the cars for Rochester, N. Y. Sister Temple is returning to the Lord, and sharing his blessing. A tender mother could be no more careful for the wants of her children, than this woman was of ours. May God bless her, and her children, who also treated us with the kindness of brothers and sisters. As the train was bearing us toward Albany with almost lightning speed, we heard a loud talker in the fore part of the car, speaking in strong terms of Western farming, contrasting its vastness with the limited farming of New England. I felt interested, and went near where this Iowa farmer was addressing some New England gentlemen, in rough, planter style. After listening awhile, I ventured to speak of the farming interests of Michigan. I spoke of the advantages of Michigan above the prairies of the West, in point of lumber, fencing, and wood for fuel. “In what part of Michigan do you live?” inquired our Iowa farmer. Battle Creek, sir, was my answer. “Battle Creek,” said he; “that is where those Hullites live. They have a Health Institute, and one Ellen White is a prophetess among them.” This man resides near Knoxville, Iowa, where Moses Hull had preached and discussed. With his limited knowledge of Seventh-day Adventists, he calls them Hullites. “How do they prosper?” he inquired. About as usual, I think, was my reply. The farmer continued, directing his conversation to me: “This Ellen White is a daughter of old White, the Mormon. She was with the Mormons at Nauvoo. If we can believe the history of Illinois, there were four leading Mormons who wished to rule. Brigham Young, young Joseph Smith, old White, and another. Old White settled at Battle Creek, Mich., where his daughter Ellen now lives.” The reader may conclude that this was an interesting item of news to me. The speaker talked loudly, boldly, and with great confidence, because of his coarse nature and his gross ignorance. I did not think it worth a while to correct him, so after he had finished his singular story, I returned to my seat and gave myself up to solemn reflections relative to the vigilance of the Devil in flooding the world with all manner of falsehood concerning the work of God. How painful the fact that the professed ministers of Jesus are most efficient in this scandalous work! From their conduct, common people take liberty to repeat again and again the most silly falsehoods. At Rochester, we found Bro. Lamson ready to take us to his home. We spent the 18th and 19th with the families of Brn. Lamson and Andrews, with pleasure and profit. This gave me time to converse much with Bro. Andrews upon matters pertaining to the interests of the cause. A general camp-meeting for the State of New York is now contemplated to be holden in July. Sixth-day, the 20th, we left Rochester for Wellsville, joined by Bro. Samuel Abbey and his sister Hall, the worthy widow of Bro. William Hall, who faithfully and ably acted his part at the Review Office for several years, and now sleeps in Jesus. As we were nearing Batavia, where we were to change cars for Attica, I stepped out upon the platform, and in an instant the strong wind hurled my hat into a snow-drift. The like misfortune I had never before met. The hat was of but little value; but there I was, five hundred miles from home, among strangers, minus a hat. To go out into the violent snow-storm of that bitter cold morning, bareheaded, was decidedly unfashionable. But on the train there were no hats to be bought or borrowed; so when the train had stopped, we took up our hand baggage and pressed through the crowd to the ladies’ sitting-room. We evidently attracted more than our share of attention. Almost every one we pass usually notices Mrs. W.’s unfashionable style of dress; but the bareheaded man by her side, hastening through the pelting storm, made the scene still more noticeable. At Batavia, we had to wait three hours and a half, in consequence of blocking snows. We went to a hotel for retirement and rest. The landlord loaned me the use of his cap to wear out to the hat store, where I was glad to find one to take the place of the one so unceremoniously hurled from my head. We returned to the depot some time before the cars left for Attica, and there we saw a poor man terribly afflicted with Saint Vitus’ dance. He was one of the unfortunate soldiers shut up in Libby Prison. While confined in that prison, this disease came upon him. His arms were in violent motion every moment. I took hold of them, and very soon learned that they could not be controlled. His motions were irregular, rapid, violent, perpetual, only when lost in sleep. His poor little girl put drink to his lips, and cheerfully did all she could to help her unfortunate father. Both father and child were poorly covered with rags. I gave this poor sufferer a small sum of money, and Mrs. W. handed him some more. Then I called the attention of the crowd to the wants of this soldier, stating the cause of his affliction, and urged them to each give him a few shillings. One after another handed him money, till several had bashfully and stintingly given him money. No one failed to see his wants, and all could but see that they had a clear duty to help this distressed creature, yet they seemed ashamed to do him good. But in that depot were two Italian fiddlers. They were dirty, ragged, and low; yet the sound of their fiddles seemed to charm the crowd, and turn their interest from the poor soldier. These boys would then hold out their dirty caps, and receive from the people, who gave liberally and boldly to pay them for their miserable fiddling. And the poor soldier was forgotten. This well illustrates the taste of the people. Should Jesus appear among men as he did eighteen centuries since, how few would receive him. Should he be seen in agony on the cross, or in the judgment hall, careless, proud, pleasure-seeking sinners would probably turn from him, to admire the high priest’s robe. Who can turn coolly away from the poor sufferers who lost health in the war, or while lying in Southern dungeons? The soul of such an one, if indeed he has a soul, is as unfeeling as a burnt boot. The storm had so blocked the roads that we made poor connections, and did not reach the Wellsville depot till nearly eleven in the evening. There we found Bro. Fuller ready to take us to his home. We14got to rest a few minutes before midnight, and rested well till daylight. Instead of occupying their house of worship, three miles from the village, the brethren hired a large hall in Wellsville in which to convene the people. It would seat five hundred, three times as many as could be packed into their meeting-house. Sabbath morning, we found about two hundred and fifty persons seated in this hall, most of them Sabbath-keepers. I spoke in the forenoon with freedom. In the afternoon the congregation increased, and Mrs. W. addressed the people in a most interesting manner. I had a good congregation in the evening, and Sunday forenoon, and Mrs. W. spoke to the crowd packed into the spacious hall in the afternoon. In the evening, I spoke to the crowd upon The Law and the Gospel. The subject took hold of the people, and they listened with great attention for more than an hour. I labored to make one point especially prominent, that there is no redeeming property in law. The law condemns the transgressor, and holds him guilty, while it has no power to redeem. This I repeated, with emphasis, several times. But after the congregation was dismissed, a very portly gentleman present, who is known to be a bitter opposer, said to Bro. Fuller, Don’t you know that Paul said, “By the works of the law shall no flesh be justified”? The question was so absurd, after the remark which had been repeated several times—There is no redeeming property in law, that Bro. Fuller made no reply. It is said of one who called himself Lord Timothy Dexter, when called upon by a woman, frightened by a thunder-storm, to pray, that he replied, “Madam, I know but one prayer, and that would be good for nothing on this occasion.” It seems that this man had but one class of texts to use, and one style of opposing the law of God, but failed to see that it was good for nothing on that occasion. The people of Wellsville have given us a good hearing. We never had more intelligent, candid, orderly, and interested congregations. God bless the people of Wellsville. There are two reasons in particular why we were treated with respect in this village. First, there has been no nominal Advent influence to disgust the people; and second, the upright and Christian course of Eld. N. Fuller, who lives near the village, has exerted a good influence in all this community. We find the brethren in this part of the State and Pennsylvania in advance of those in some other parts of this State in spirituality, unity, and devotion to the cause. They are anxious to have a camp-meeting in this part of the State. My stock of books was low, yet I sold many, and gave some. The brethren pledged freely to aid in tract and book circulation. They also raised $48.00 to meet our expenses. First-day evening, it was decided that the interest of the cause in this region demanded that the meetings be continued in the house of worship three miles from the village. They were continued Monday and Tuesday, with a crowded house, and the deepest interest. Not less than thirty came forward for prayers, and most of them spoke with deep feeling. The meeting-house is too small for the congregation. It is too low and too narrow to extend in length. Could it be sold for a school-room or private dwelling, and a good house be built in a central place, that would seat at least four hundred, God would be honored and his cause advanced. We part with this dear people with feelings of deep interest for their prosperity. God has blessed us in their midst. We leave, in a few hours, on the night train for Ohio. JAMES WHITE. EXTREMES. NO. 2.
By Ransom F. Cottrell
The word of God, rightly interpreted, is harmonious. But if we take the extreme meaning of some particular texts, as extremists are inclined to do, we make irreconcilable contradictions in that word, and hopelessly separate ourselves from each other; and Satan is pleased to see believers divided and alienated, and the Bible traduced. For example: One seizes upon the text that says that he that is born of God cannot sin; and, taking the extreme meaning, concludes that it is an utter impossibility for such a one to commit the least sin, right in the face of all the examples, warnings, and admonitions in the word of God, by which the believer is cautioned not to “depart from the living God,” being ensnared by the deceitfulness of sin, and, falling from their steadfastness, come short of entering into the promised rest. Here and there one can be found, taking this extreme meaning of the text, whose sanguine and hopeful temperament can be persuaded to believe that they have attained to a perfect deliverance, not only from their past sins, but from a possibility of future sin, and hence feel as secure as if they had already entered into everlasting life. And when they hear their brethren confess their faults they pity them, and conclude that they have not been born of God as they themselves have. Another person takes an opposite extreme. He finds a text that says that there is not a just person upon earth that doeth good and sinneth not. So he concludes it is an utter impossibility to attain to the perfect consecration and victory which the Scriptures so plainly inculcate, and being averse to the agonizing exertion necessary to its attainment, he concludes to hope for salvation while he continues willingly in known sin. Nothing is surer than that he will come short unless he can be aroused to seek salvation as he never sought it. Satan is pleased with this state of things. He does not want these to unite on the truth. But he hopes to destroy them both. Oh! that they knew the importance of pressing together, at the expense of their extreme views, giving no chance for Satan to step between them to keep them apart; the importance of striving together for holiness, and to be found without fault before the throne of God. But how do you reconcile these different texts of Scripture which have been alluded to? How is it that persons that cannot sin are cautioned and warned against falling into it? The word cannot is not to be taken in its extreme sense. But it is contrary to the principles, desires, and feelings, of the truly-converted man to sin. Still there is a possibility from the strength of temptation and the “deceitfulness of sin,” to be overcome. You say to the person that asks you to take a drink of intoxicating liquor, No, sir, I cannot. What do you mean? You mean it is contrary to your fixed principles. You have chosen the contrary course of action. You do not mean that it is an impossibility for you to drink; but as long as you abide in your temperance principles, you cannot drink such liquors. So, whoever abideth in Christ sinneth not. Says the apostle, “These things write I unto you, that ye sin not. But if any man sin, we have an Advocate with the Father.” If, while we are striving to live without sin, we find we have failed through ignorance, beguilement, or strong and sudden temptation, do not give up in despair. We have an Advocate with the Father—we may be forgiven. Such, doubtless, is the intent and meaning of the Scriptures. To one class of extremists, the voice of inspiration is, “Be not righteous over much; neither make thyself over wise; why shouldst thou destroy thyself?” To the other, “Be not over much wicked; neither be thou foolish; why shouldst thou die before thy time?” “He that overcometh, and keepeth my works unto the end,” shall be clothed in white, and not have his name blotted from the book of life. MEETINGS IN RICHMOND, MAINE.
By J. H. Waggoner
For the information of friends I will write a few words about our meetings in this town. The “Reed Meeting House” being under an opposing influence was refused to me from the first; so I commenced meetings in the Reed School House, about one and a half miles further north of West, and four miles from Richmond village. The Adventists in this town have been much divided in feeling for a number of years past; so much so that they would not fraternize together at all, nor even meet in the same house. On this account the attendance has not been so large as it otherwise would have been, but most of the time have had a fair congregation for the house; part of the time it has been filled. Those who have attended have been deeply interested, and generally convinced that we have the truth; indeed, I think I never spoke at any length to any people who so unanimously assented to the truth of the word spoken. Yet they do not appear to be very forward to move out on what they confess to be truth. This may be attributed in part to the difficulties that have existed among them, and in part to the fact that almost everything wild and fanciful has been preached here in the name of Adventism. On the 15th inst., Eld. Walker, of Richmond village, preached an opposition sermon on the two covenants, in the Reed Meeting House. His text was Gal. v, 1. On this he affirmed that the bondage from which Christ freed us was the law, and that law was the ten commandments, not one of which is binding on us! From this starting point he quoted largely in reference to the passing away of the first covenant made with Israel, applying it all to the ten commandments. I will further refer to this at another time. Bro. Canright came on the 17th. Up to this time there have been twenty-eight discourses given; equal to nearly forty in those places where we have to argue the question of immortality. Almost everybody here believes in the Bible view on that subject; in fact that is about the sum of Adventism here, as it has been the special theme of the preaching here for many years. The people of this section were early and thoroughly aroused on the subject of the advent, by Bro. White, in 1843, and the doctrine took strong hold. Since that time there has been a great deal of preaching here; perhaps no place in Maine, or even in New England, has had more. And the lack of spirit and power with those who deny the Third Angel’s Message, is well demonstrated. With all the preaching and effort that has been made I never saw a place where Adventism was lower; where there was less devotion with so much profession; so much division, jealousy, and strife, with so great boasting of Christian love and gospel liberty! Never before did I so fully appreciate the force of the phrase, “Nominal Adventists.” It is no pleasure to find such a state of things among those who profess to be looking for the return of the Lord; and we are glad to record that some begin to realize how far they have strayed from “the old paths.” May the Lord help to carry on the work begun to their salvation and to his own glory. Richmond, Me., Dec. 29, 1868. REPORT FROM BRO. FULLER.
By N. FULLER
Since my last report, there have been omens of good in the places where I have labored. At our meeting in this place, Oct. 3 and 4, the blessing of God was upon us. I tried in weakness to set forth the true position of Seventh-day Adventists; that we were now in the last drowsy hour of the night. Five united with the church, ten were baptized on first-day, and all resolved to seek a thorough preparation for the Coming One. I have labored with the church at Catlin Center, N. Y., at different times. I was with this church from Oct. 16-20. The great object of that visit was to secure unity in the church. How long will there be necessity for such labor for the churches? Hearts subdued by the grace of God, and filled with his Spirit, will be united. I attended the N. Y. and Pa. State Conference, which was a meeting of deep interest to us all. There were such close, searching truths presented by Bro. and Sr. White, and Brn. Andrews and Waggoner, that I trust we all felt like seeking God with the whole heart. After visiting the church at Nile Settlement, Nov. 7, the 12th and 15th, I returned to Catlin, where I felt that the good Spirit of God was beginning to soften the hearts of his people. On first-day, the 15th, we repaired to a stream two miles distant, where seven were baptized. I left, hoping that there were better days for Catlin in the future. May God bless that church. I have labored, most of the time since, in the vicinity of Alleghany. I attended the Monthly Meeting for Alleghany, Dec. 5 and 6. It was a good time for us all. Several resolved to seek God and serve him. Seven united with the church. We were all glad to see the appointment for Bro. and Sr. White. The meeting was one of deep interest to all who attended. It was held in the hall at Wellsville. Bro. White gave four discourses, and Sr. White two. Bro. W. spoke, with great clearness, on the subject of The Law and Gospel, and the Sabbath. As an evidence of the force of his remarks, I will say that some have commenced to keep the Sabbath. One promising young man in Wellsville has taken a decided stand on the truth. Sister White spoke with great clearness on the plan of redemption. God blessed the effort. She also spoke on the subject of love to God and love to man, making it more clear and forcible than I ever saw it before. Much prejudice has been removed from the people of Wellsville and vicinity. We were very kindly treated by them. As we had to rent a hall and barn for the occasion, Mr. Gordon, the owner of the hall, let us have it, warmed and lighted, at one-half his usual price, and gave us an eating-room free of charge. Also Mr. Howell, hotel-keeper near by, let us have the use of a well-furnished parlor, warmed especially for the occasion, free of charge. Brethren, remember these noble-hearted men when you do business in Wellsville. I wish that all who were at the hall could have been at Nile Settlement, Monday and Tuesday, where Bro. and Sr. White labored especially for the benefit of the church and those interested. Such close, practical truths as there presented, will, if lived out, be of great benefit to the church. Over thirty came forward for prayers. The Spirit of God came down upon us in power. Unbelievers in the testimonies, out of the church even, were convinced that God was with Bro. and Sr. White, and some said that they had no more opposition. Doubts were removed from the minds of our brethren and sisters, where any existed. This has been a telling meeting for Alleghany. I think we can now more fully appreciate the labors of those who have had experience in the work; and, although we could do but little for those worn servants in way of means, I can assure them they have the sympathy and prayers of the people of God in Southern N. Y. and Pa. I met with the brethren and friends at Nile Settlement last Sabbath and first-day. The interest is still good. Let me here say to my brethren in the ministry in N. Y., Let us take courage, and labor faithfully for the salvation of our fellow-men. Fields are opening on every side for the proclamation of the third message. Men, who carry the truths of God to this generation, must be awake, having their hearts all on fire with the love of God, and a zeal worthy of such a noble calling. REPORT OF LABOR.
By J. B. Goodrich
Oct. 29, I left home to attend the Monthly Meeting at Falmouth, Me., which commenced Sabbath evening, Oct. 30. But few came together, which evidently was a sign that the cause was low; but we tried to claim the promise of our Saviour: “For where two or three are gathered together in my name, there am I in the midst of them.” The interest began to rise, and kept increasing during the entire meetings. Sunday, Nov. 1, at 9, A. M., met and attended to the ordinances, and received one into the church. Nov. 3, evening meeting. Roads bad, and but few out; but we felt that the Lord was with us by his Spirit, and it was very evident that the Lord was stirring up some to investigate his truth. Nov. 4, attended prayer and social meeting in Portland, and my heart was made glad to meet with Bro. Waggoner for the first time. It was a very pleasant interview indeed to me. I remained in P. over the Sabbath, and first-day went to Westbrook. Nov. 11, went to Woodstock; found the church very15low. Their meetings were not sustained as they should be. They had suffered some things to exist among them until it had nearly ruined the church. They had failed to live out the rule given by our Saviour in Matt. xviii, 15. Sunday, had a meeting of all the Sabbath-keepers, to ascertain as far as possible the standing of each member of the church. Difficulties were settled up, and union restored in the church. This was the best meeting we had for the cause in this place. It is impossible to reach those outside of the church unless there is union among those that profess to love the truth. There seemed to be a few here that were willing to hear. I hope they will obey the truth. Nov. 19, went to Topsham and held four meetings, and attended to the ordinances. One united with the church. I, in company with Bro. Howland, visited nearly all the Sabbath-keepers in this vicinity. Found some of them low in their minds, and others were striving to be overcomers. Nov. 25, returned to Westbrook. Held one meeting, and attended the meeting in Portland, Nov. 28 and 29. I can say, I thank God for the privilege of once more hearing Bro. and Sr. White speak the word of God with faithfulness. This meeting was a great blessing to me. I hope I shall strive to get nearer the Lord and his truth. Bro. Waggoner gave us an excellent discourse at this meeting. Dec. 1-6, held ten meetings in Falmouth. Five came out on the truth, and others were interested. I hope to see others embrace the truth, and get ready for the solemn hour of the Judgment.