Earlier text: ShibbolethThe Date of the Seventy Weeks.
By John Nevins Andrews
The true date of this important period is of great interest to all Bible students. As it furnishes the key to the correct reckoning of the 2300 days, it is of the highest interest to all who are identified with the great Advent movement. In turning over the “History of the World,” by William Howell, LL. D., a work written two hundred years since, and highly commended by Gibbon and other competent judges, I was deeply interested in his remarks concerning the date of the seventy weeks. In giving the history of all the nations of antiquity he gives that of the Persians at considerable length. When he comes to the reign of Artaxerxes Longimanus he makes the following remarks concerning the commandment to restore and build Jerusalem. Though in some particulars we do not agree with this learned man, yet the main points as set forth by him present a strong argument for the position which we occupy. I invite attention to his words as follows:— “Artaxerxes, in the seventh year of his reign, made a decree in the behalf of the Jews, that whosoever of them would, might go up with Ezra to Jerusalem and inhabit it. He and his counsellors contributed much treasure, and gave them liberty to collect what they could, and commanded his treasurers beyond the river Euphrates to furnish him yearly with what he wanted, as far as one hundred talents of silver, one hundred measures of wheat, one hundred baths of wine, one hundred baths of oil, and salt without measure, for the sacrifices and other uses, according to the discretion of Ezra. He commanded that all things should be done according to the mind and will of the God of Heaven, lest his anger might break out against the kingdom of him and his sons; the priests and Levites he made free from all impositions, and gave power to Esdras to constitute judges and governors over the people, for the settlement of polity or commonwealth. “Now, although here in this edict be no express mention of repairing the walls of Jerusalem, or of the request of Ezra in that behalf, yet it is probable enough that he would desire it, because of the often incursions of their enemies, the Samaritans, and others, neither could their habitation in the city be secure, nor the work of the temple go on with safety: and in what could all that treasure be spent but in fortifications? So that we may even conclude sufficient license and authority to be concluded in this decree, and that Ezra began to build the walls, but was either hindered by other occasions, or the negligence of the Jews, or more probably the molestations of their enemies; who, because the license was not expressed, took thence occasion to interrupt the work till thirteen years after [when] it was renewed, and perfected by the procurement and industry of Nehemiah, who obtained a confirmation rather of the former edict, than any new decree; so though Cyrus had first of all granted license for the rebuilding of the temple, yet because the work was hindered by the enemies of the Jews, there was need of another edict granted out by Darius. As the decrees of these two kings were in effect the same, so also those were only put in execution afterward by Nehemiah, because the execution of it, as to the rebuilding of the walls, was either remitted by negligence, or by malice of the borderers.” “If so, the beginning of the seventy weeks of Daniel, fitly may be taken hence, ending most probably in the death of our Saviour Jesus Christ. Dan. 9:24–27. Thus the oracle, in which is contained a prophecy concerning the rebuilding of Jerusalem, and the coming of Christ, who should bring inconceivable benefits along with him, and yet at length be put to death, not for himself, but others, and this should be all accomplished within seventy weeks of years, which contain four hundred ninety. Lastly, it foretells that, for that horrible sin of the Jews in murdering the Messiah, they should lose both principality and priesthood, and be punished with perpetual exile, and the utter and unrepairable desolation of the city. “Many are the opinions concerning the beginning and end of these seventy weeks amongst chronologers. Some begin them in the first year of the empire of Cyrus, and end them in the nativity of Christ. Others fetch their rise from the second of Darius Nothus, successor to Artaxerxes, and conclude them with the destruction of Jerusalem by Titus Vespasian. Some make them commence from the twentieth of Artaxerxes, when Nehemiah obtained another decree of him, and to conclude with the passion and death of Christ; and others will have them begin in the twentieth year of Artaxerxes Mnemon, and end in the desolation of the city by the Romans. But many there are who, rejecting all these, with best reason, fix the beginning of them in the seventh of Artaxerxes Longimanus, and their conclusion in the death of Christ, in which termination most of the learned, both ancient and modern agree. “If we seriously consider the account of time, and judge of it according to the best approved authors, the three former opinions will be found either to exceed, or come short of the number. From the beginning of the Persian Empire to Christ’s nativity passed about five hundred thirty years. From the second of Darius Nothus, indeed, to the destruction of Jerusalem, near upon four hundred ninety years intervened; but concerning any edict made by that prince there is not a word in Scripture. From the twentieth of Artaxerxes Longimanus, to the death and passion of Christ, are found four hundred and seventy-six, or four hundred and seventy-seven, which come too short by thirteen of the four hundred ninety; and betwixt the twentieth of Artaxerxes Mnemon and the destruction of Jerusalem, are found but about four hundred fifty, which come far short of the true account; as also the chronology of such as would fetch the rise of the four hundred ninety from the first of Darius Medus; and the second or sixth of Darius, the son of Hystaspes. And, although the angel mentioned the punishment to be inflicted on the Jews, yet doth he not comprise it in the four hundred ninety years, the end of which he signalizeth by the anointing and sufferings of the Messiah, but assigneth half a week or of seven years for the accomplishment of those plagues, which in such a quantity of time were to be inflicted upon his murderers. “But if we reckon from this seventh of Artaxerxes Longimanus, down by his successors in the Persian Empire, the Ptolemies of Egypt, after that of Alexander the Great, and then by the Assamoneans or Jewish princes, till we come at length to Herod the Great, and so to Christ, the just number of four hundred ninety we shall find accomplished at his death, with such small difference, as is pardonable to so many authors handling so many things. Or if we reckon by the years of the Olympiads and the building of Rome, we shall find Christ to have died in the four hundred and ninetieth year after the promulgation of this decree. The seventh year of Artaxerxes Longimanus fell in with the second and third of the eightieth Olympiad, according to Eusebius, and the two hundred and ninety-fifth, or the two hundred ninety-sixth of the city, from which continuing to the second year of the two hundred and second Olympiad, and the seven hundred eighty-fifth of the city, in which Christ was crucified, four hundred eighty-nine years, or four hundred ninety are precisely found; so that farther we shall not inquire about these seventy weeks, having therein already satisfied what this design and work requireth, leaving the further inquiry thereof to the studious reader, and to the judgment of the learned.”—Howell’s History of the World, part 1, book 2, chap. 1, sect. 3. Remarks.—The death of Christ does not mark the termination of the seventy weeks, for the sacrifice and oblation were to cease in the midst of the seventieth week. And this came to pass, when, at the death of Christ the ceremonial law was nailed to the cross, and the great Sacrifice was offered, which all these sacrifices had prefigured. The seventy weeks were cut off upon the Jews, and are that portion of the 2300 days which pertained to them as the people of God. A more exact chronology shows that the seventy weeks terminate with the commencement of the work to the Gentiles. Of this, more hereafter. The Patience of the Saints.
By John Nevins Andrews
THIS is the virtue especially called for at the present time. We know that patience is exercised only when we are placed in circumstances of trial. If everything was agreeable to our own feelings, patience would never be known to us. We learn it in affliction. We learn it when subjected to humiliations, to vexations, to perplexities, to insults, and to the deferment of our hopes. God designs our good in suffering these to come. We must, therefore, never murmur against him, nor against his providence. Nor will it do for us to fret ourselves, or allow vexation and impatience to arise in our breasts even toward those who occasion us these sorrows. In our patience we possess our souls. Satan designs to render us morose and rebellious by the part which he acts in bringing these painful things upon us. God, in suffering them to come, designs to make them the occasion of infinite good. The use which we make of them will determine whether the one or the other of these purposes will be fulfilled. If, when sorrow and disappointment come, we open our mouths in murmuring, and yield ourselves to the evil suggestions of the devil, we shall find that we have sustained the most serious loss, and suffered injury that may be fatal to our souls. But if, when sorrow and anguish come upon us, we reach out and take hold of God, and in his strength submit ourselves to him, we shall find God to be our present help, and his grace will enter our souls, to perfect our patience, and enable us to sustain long-suffering with peace, and sometimes with joyfulness. We can learn patience. We must learn it. When it has had its perfect work we shall be perfect and entire, wanting nothing. Who Changed God's Law?
By R. F. Cottrell
By what authority has the Sabbath been stricken from the divine law, or superseded by the first day of the week? It is claimed that Christ made the change—that he nailed the Sabbath to the cross, or that he changed it from the seventh to the first day of the week. The Christian world in general acknowledge the change, but by what power or authority was the change made? It is self-evident that the change has been made either by Christ or Antichrist. If the change is real, so that it is approved of Heaven, it was effected by no authority inferior to that of the divine Son of God. If the change is unreal, if the law of the Most High is only supposed or thought to be changed, it must be the work of apostasy and Antichrist. The change has been made then either by Christ or Antichrist. One or the other of these two is the author of the change; the only question is, Which? The prophecies foretell the coming, and describe the work, both of Christ and Antichrist. Let us inquire of the ancient prophets. According to their testimonies, what was to be the work of Christ, and also of Antichrist, in respect to the law of God? In the fortieth psalm is a prophecy of the advent of Christ into the world as the great and only efficacious offering for sin. On coming into the world, his language is, “Lo, I come; in the volume of the book it is written of me; I delight to do thy will, O my God: yea, thy law is within my heart.” The law of God, as it was when he came into the world, was in his heart; he delighted in it, and came to do it; he loved it, and kept it. Said he, “I have kept my Father's commandments.” John 15: 10. His work was to write this law, which was in his heart, in the hearts of all those who shall be partakers in the blessings of the new and everlasting covenant. Jer. 31: 31–33; Heb. 8: 10. Such language is not consistent with the thought that he was to abolish that law or change it in the least. Again, it was prophesied of Christ, “He will magnify the law, and make it honorable.” Isa. 42: 21. We submit that to abolish the law would not magnify it, nor would a change of it make it honorable. When Mary said, “My soul doth magnify the Lord,” she had not a thought of abolishing or changing the unchangeable God, she only meant to praise him. So Christ was to exalt, extol, and praise, the law of God. Did he do it? “Hear him” upon this very point. “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall [in all the unlimited future] break one of these least commandments [the commandments of the existing law of God], and shall teach men so [that is, that they are at liberty to break it], shall be called the least in the kingdom of Heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of Heaven.” Matt. 5: 17–19. The predicted work of Christ was to magnify the law and make it honorable. He did honor every jot and tittle of it, and taught all men, in all time then future, to keep every one of its precepts. Who will dare to wrest the words of the Son of God by saying that he fulfilled all the law of God, and then nailed it to his cross? But what was the predicted work of Antichrist in respect to this law? Let us see. The Holy Spirit by David said, “Thy law is the truth,” and, “All thy commandments are truth.” Ps. 119: 142, 151. Jesus came into the world to “bear witness unto the truth;” but of antichristian Rome it was foretold, “He shall cast down the truth to the ground.” Dan. 8: 12. Again, “He [Antichrist] shall speak great words against the Most High, and shall wear out the saints of the Most High, and shall think to change times and laws.” Dan. 7: 25. This is a prophecy of the Roman papacy. The times and laws are evidently those of the Most High. He cannot actually change them; for they are unchangeable. This is evident from the fact that he only thinks to change them. The Douay Bible says, “He shall think himself able to change times and laws.” Now since it was predicted of the antichristian power of Rome that he should think to change God's times and laws, and as none can tell his thoughts better than he can himself, it is perfectly right and in order, to appeal to this power to tell us what it does think on this subject. Does the Roman church think it has power to change the law of God, and that it has done it? For a reply to this question, we quote the following from the “Catholic Catechism of the Christian Religion”:— “The church, directed by Jesus Christ and the Spirit of God, has substituted Sunday for Saturday, so we now sanctify the first, and not the seventh, day.” In answer to the question: “Had the church power to make such change,” this Roman catechism answers as follows: “Certainly, since the Spirit of God is her guide, the change is inspired by that Holy Spirit.” Another Catholic catechism has the following question and answer:— “Q. How prove you that the church hath power to command feasts and holy days?
“A. By the very act of changing the Sabbath into Sunday.” Another Catholic catechism says:
“Q. Have you any other way of proving that the church has power to institute festivals of precept?
“A. Had she not such power, she could not have done that in which all modern religionists agree with her;—she could not have substituted the observance of Sunday, the first day of the week, for the observance of Saturday, the seventh day, a change for which there is no scriptural authority.” We here have the thoughts of the Roman Catholic church as revealed by herself; and is not the prophecy perfectly fulfilled? Mark the claim that the church has changed the law of God, namely, the time of the Sabbath, substituting another time than that appointed by God, and that without a Bible warrant, “a change for which there is no scriptural authority.” Reader, you have a brief synopsis of the evidence before you. We ask you, Who changed the Sabbath? We have seen that, according to the prophecies, Christ was to have the law of God in his heart, that he was to magnify, exalt, or praise that law and make it honorable. This he did in his sermon on the mount. Instead of thinking to change it, he ratifies every jot and tittle of it, “till heaven and earth pass.” But the prophecy of the Roman Antichrist predicted that this “man of sin,” the “lawless one,” the power that was to wear out the saints of the Most High, should think to change the times and laws of God. The thoughts of this persecutor of the church of God are before you. Are they not precisely what was predicted? Whose law will you obey?—the law of the Most High, or the law which the man of sin has “substituted” in its place? Do you think it makes no difference whose law you obey? Will Christ be honored by your following Antichrist? Please think on these things. Why the terrible warning against following this Antichrist, Rev. 14: 9–12, if it makes no difference whether we obey him by accepting what he has substituted instead of the commandments of God? Dear reader, I leave it with you, entreating you to choose between the two, and hoping you will decide to follow Christ in his example and teaching. The Kingdom of Christ.
By John H. Waggoner
WHEN my attention was called to the articles of Eld. Treat, in the Christian Record, I supposed, from the high standing of the writer in his denomination, that his articles would present their views in so strong a light that it would be well worth while to examine them. But I have been disappointed. The points previously noticed will give the reader a good idea of the strength of his argument, for the remaining numbers contain very little worthy of any notice. One objection to the position of the Adventists has been so much dwelt upon by Eld. Treat and his associates, that they seem to think it a strong hold. It may be well, therefore, to point out its absurdity. He ridicules the idea that the feet and toes of the image of Dan. 2 represent the European kingdoms, as still existing. But really he needs to go further, and to deny that they represent kingdoms at all; for, if that be conceded, they become the antecedents of “these kings,” in Dan. 2:44, without a possibility of denial. But his objection is this, that, if the toes of the image represent the divisions of the Roman Empire, and they are still found in the European kingdoms, then the toes are longer than any other part of the body, and the image is distorted. But did they ever consider that “the head,” representing the Empire of Babylon, was longer than the whole body put together? And cannot they perceive that the idea of relative duration cannot enter into the exposition of the image? To be sure, an image drawn according to the duration of its several parts, would be somewhat contrary to our ideas of a man, whether we consider the length of the head or the feet; but even were that idea admissible, it would be no more strange than it would be to see a beast with ten horns, or with four heads, and wings of a fowl! The facts of nature are not so closely followed in any of these symbols as to warrant the Bible student in trying to turn either of them into ridicule for its departures from nature. Mr. Treat’s exposition is more creditable to his wit, than to his reverence or even to his common sense. On Isa. 9:6, he says in one sense the kingdom of Christ may be said to be forever, and, in another sense, to come to an end! But how this can be, he does not deign to inform us. He might as well say that in one sense a thing may be called white, and in another sense, black. The truth is, that all the Scripture declarations on the duration of the kingdom, cannot refer to one and the same kingdom. It is only an absurdity to talk of “the end of the reign,” if that reign is to be forever, and to have “no end.” But when we admit the two thrones, of Rev. 3:21, and two reigns, under different circumstances, all is harmony. It seems singular that people can be so wedded to a theory that they will persist in denying such plain Bible truths. That Christ is king and mediator at the same time, he tries to prove by Deut. 33:4, 5. “He was king in Jeshurun,” referred to Moses. Against this interpretation there are three objections: 1. The best critics do not refer these words to Moses, but to the Lord, of whom he has been speaking in verses 2, 3. And this agrees with the facts of all the Scriptures. They had no earthly king until Saul; before that, the Lord only was their king. 2. If the reference to Moses be correct, it would not be conclusive in favor of his view, for Moses acted as priest only in erecting the tabernacle, instituting its services, and installing Aaron and his sons into their offices. 3. It would be most absurd to say that Moses was priest and king, so that his priesthood was toward his own kingship! And so of Melchisedec. “A mediator is not a mediator of one,” says Paul. Christ is “mediator between God and man.” This shows three parties, God, man, and the mediator. He is a priest on his Father’s throne, Heb. 8:1, 2; the counsel of peace is “between them both.” Zech. 6:12, 13. It seems singular that a word is necessary to convince any one of a truth so plain. We have no fear that opposition will weaken our position, for every objection, when fairly examined, only adds to the strength and clearness of the truth. But our fear is that we shall not feel thankful to God as we should for the light of the truth granted to us in his mercy, nor realize the responsibility which the knowledge of the truth places upon us. Though the truth looks clear, harmonious, and beautiful, we should remember that it is not the end, but the means; that it is designed to bring us in harmony with God, the author of truth. And we must not rest satisfied with the true doctrine of the kingdom, but be earnest in the work of preparing for it, and with consecrated, longing hearts, ever pray, “Thy kingdom come.” Items of Thought.
By R. F. C.
We believe that the last message of the gospel is being proclaimed in truth; because, first, signs and prophecies fulfilled prove that it is time that it should be given, and, second, because it is being preached. It is impossible that the time should come and the promised message appear; and it is also impossible for the message to be preached before the time. Faith is a heavenly plant. It does not grow naturally in the sinful, human heart; therefore it must be cultivated. Hence the danger of entertaining the doubts and cavils of skepticism and infidelity. Since it is written that the believer shall be saved and the unbeliever be condemned, it is certain that our danger is in doubting the revelations of the word of God rather than in believing them. R. F. C. Being Deceived!
By Merritt E. Cornell
ROMAN CATHOLICS have boasted that they were proof against spiritualism, because they were the true church, and, indeed, they have generally opposed it as it appeared among Protestants. But, of late, it seems they are found an easy prey to the enemy. Satan was in no hurry to try his snare on them, for he knew they were safely enough on his side. A well-authenticated report has gone the rounds of the papers, of the appearance of the spirit of James McDonough to his daughter, to the Catholic priests, and many others of the Catholic religion. They all immediately embraced it, and believed it to be just what it professed to be, the real McDonough. A writer, in one of the papers, remarks of it as follows:— “This spirit announced that he had seen God, Jesus Christ, winged angels, etc., etc., and had been judged by them. He further gave spiritualists the cold shoulder. All of this was highly satisfactory, and placed the spirit of McDonough right before the church, and the priesthood have conceded the fact that it was a veritable spirit visitation. The whole Catholic world will believe the report of his appearance to be true. His professed piety and his yarns about purgatory, God, Jesus Christ, and the winged angels, and, especially, his rap at the spiritualists, is (like Henry Ward Beecher’s orthodoxy) just what will open the eyes of the Catholics to see that spirits can commune with mortals. Thousands will see that if McDonough can do so, others may. They will visit mediums and find out that their own loved ones have the same privileges that McDonough has—aye, more, they will learn that McDonough has been practicing upon their credulity for the sake of gaining a willing ear, that otherwise might have been deaf to him.”
How easily the whole world will be ensnared! They are ripe for the delusion, because they receive not the love of the truth that they may be saved. There is no shield but the present truth. The enemy will soon come in like a flood, and but few will stand. Napa City, Cal., June 16. So much attention is at present directed to this and similar subjects that we may be pardoned for adding another instance of the power in question. Nellie is a Pomeranian dog, about thirteen months old. She was given to her present mistress six months ago, and the attempts that had been made to educate her had all resulted in failure. She had not even been properly instructed in the ordinary amenities of life, as found in dogs who are inmates of our city houses. Under these circumstances, her mistress took her education in hand, and by a judicious system of rewards, and rarely of punishments, soon taught her the ordinary accomplishments of sitting up, and walking on her hind-legs about the room. By degrees, her attainments increased in number and perfection, and now, during dinner, she stays under her mistress's chair, and when the order is given to get her tablecloth, she brings a newspaper which is kept in the corner of the room, spreads it out, and sits up while her mistress prepares her food in a saucer, which is then placed on the newspaper—but Nellie does not touch it until her mistress gives the signal by counting one, two, three. From the account we have given, it will be seen that Nellie is a dog of considerable intelligence, and even possesses a mathematical mind. It is possibly this latter gift that has enabled her to show the evidences of reasoning power we propose to relate. Four or five times each day, for about a week, Nellie had carried messages to her master that were written on old envelopes, and generally received something to take back in return. She had therefore learned that if she delivered an envelope she received something. Lunch being served on one occasion in the library, Nellie sat up and begged for sugar that happened to be on the table; that failing, she stood up; then she tried sitting up again, but without success. She then seemed to think for a moment, and, as the result of her cogitations, went straight to the waste-paper basket, picked out an old envelope, and presented it to her mistress, evidently in the hope that she would receive what she desired, and so earned her piece of sugar. It may be said that in this instance appetite gave the stimulus, and otherwise she would not have exerted what certainly appears to be a reasoning faculty. To meet this objection, we give another instance. Nellie always comes down the hall stairway to meet her master on his return home, and after greeting him races off to the front room for his slippers, and brings them to the head of the stairway. A recent attack of illness having confined her master to the house for a couple of weeks, Nellie was in high glee until he went out for the first time after convalescing, when she was greatly distressed, and watched him from the open window as long as he was in sight; when he finally disappeared, she gave a despairing yelp, and, racing off to the place where the slippers were kept, snatched one in her mouth, and, leaping on a chair, held it out of the window as far as she could reach, and whined piteously, evidently hoping that if the master saw the slipper it would induce him to return. In this instance, there is certainly nothing satisfactory in resorting to instinct for an explanation; the act was evidently the result of a true reasoning process, prompted, not by greed, but by an almost human affection and attachment.—Nature and Science ; Scribner's for July. First, to escape trouble by running away from duty. Jonah once made the experiment; but soon found himself where all his imitators will in the end find themselves. Therefore, manfully meet and overcome the difficulties and trials to which the post assigned you by God's providence exposes you. Second, to become a Christian of strength and maturity without undergoing severe trials. What fire is to gold, that is affliction to the believer. It burns up the dross, and makes the gold shine forth with unalloyed luster. Third, to form an independent character except when thrown upon their own resources. The oak, in the middle of the forest, if surrounded on every side by trees that shelter and shade it, runs up tall and sickly; put away from its protectors, and the first blast will overturn it. But the same tree, growing in the open field, where it is continually beat upon by the tempest, becomes its own protector. So the man who is compelled to rely on his own resources forms an independence of character to which he could not otherwise have attained. Fourth, to be a growing man when you look to your post for influence, instead of bringing influence to your post. Therefore, prefer rather to climb up hill with difficulty, than to roll down with inglorious ease. M. E. CORNELL
By Merritt E. Cornell
We have now been in Napa over four weeks, and the interest is still rising. The clergy of the place are directly against us, without exception, but the investigation goes bravely on, and every day we hear of some deciding to obey the truth. They have taken, in collections for our expenses, fifty-eight dollars, and fifty-five dollars’ worth of books have been sold. We have started a Bible-class, and inquiry and conference meeting, and all are well attended. Our last Sabbath meeting was one of special interest. Several spoke, for the first time in their lives. One of them was an intelligent man, who had been twelve years a confirmed spiritualist, and highly mediumistic, and who had been cured of a cancer by direct spirit agency, after it had baffled the skill of the physicians for two years, and there was a prospect that it would eat away his life. But this, he said, he now concluded, must all be the work of evil spirits. He now believes the Bible, and has commenced to observe the Sabbath. He seemed to rejoice greatly in the light he had received, and his testimony was as cheering to us as it was unexpected and astonishing to his fellow-citizens. Satan had made a strong net around him, but the power of divine truth, it seems, has broken the snare, and the prisoner is free. Who now can doubt the power of the present truth? Another man gave a feeling testimony, and seemed greatly rejoiced in the truth. He had lately arrived from England with his family, had met with coldness and repulses in his efforts to get work, had lost a child, and they felt keenly the need of comfort and sympathy in their trials in a strange land. Passing near the tent, and hearing the voice of singing, his attention was arrested. He came, and heard, and recognized the spirit of Christ and his truth, and he was happy to hear the truth. He wanted to hear more about the Sabbath. Last evening, not less than two hundred voted for what they had heard on the truth, and fifty, at least, manifested a determination to keep the Sabbath. But of all the hundreds present, not a hand was raised for Sunday! Already, liberal offers are made toward a meeting-house, and preparations for camp-meeting this fall. But the end is not yet. The good Lord does graciously help us, and to him be all the glory. Napa City, Cal., June 30. Meetings in Maine.
By J. B. Goodrich
MAY 27, I left home to join Bro. Blaisdell, at Bridgewater, Aroostook Co., Sabbath and first-day, May 31 and June 1. We enjoyed very good liberty in speaking, and a goodly number came out to hear. Since last fall, a few have given up and gone back from the truth, but others have come out and taken hold. False ideas have been circulated, which were calculated to distract and scatter and discourage. Why it is that people will assert that we rely upon the Testimonies to prove our position in relation to Christ's changing his position in the heavenly sanctuary at the end of the 2300 days, and entering the most holy place, to perform his last work in the sanctuary above, before he comes back to earth again, I cannot conceive, unless it is because it will best serve their purpose to prejudice the minds of the people, and destroy souls, or keep them from embracing the truth. Sabbath and first-day, June 7 and 8, I remained at Bridgewater while Bro. B. was near Westfield. Our meetings were good, and the interest seemed to increase until the last. May the Lord help the brethren and sisters to stand united in all branches of the work of God. We cannot accept of a part of the third angel's message, reject the remainder, and be safe. God wants us to be whole-hearted in this work, and nothing short of a full consecration to God and his truth will do. I commenced meetings at Smyrna Mills, the 10th, and remained over Sunday. Our meetings were good, and the interest increased until the last. I was glad to meet here some of the friends from Patten and Moro. Some interest was manifested in the Tract and Missionary work. Six united with the Society, and six subscribed for the REVIEW. June 21, 22, I attended the monthly meeting at Hartland. A good delegation from Norridgewock, Cornville, Canaan, and South Albion, were present, and the meetings seemed to be free; and if all carry out their excellent resolutions, the meetings will result in much good. It is time for all who believe in present truth to arouse, and redeem the time, because the days are evil. It would be very sad for any who believe the third angel's message to be lost, lost! at last. May the Lord guide us, is my prayer. Chicago Co., Minn.
By John Matteson
I have attended the camp-meetings in Wisconsin and Minnesota. These were meetings of deep interest and great importance. We felt disappointed in not meeting our dear Bro. and sister White there, yet the Lord met with us, and our spirits were refreshed. The work of God is onward, and we feel encouraged to labor on in the good work. During the last year, I have not lost a single week; but have labored fifty-two weeks, preaching and writing; yet I now feel stronger, spiritually and physically, than at the beginning of the year, for which I feel thankful to the Lord. Most of my time has been spent in preaching in new fields. Before the camp-meeting in Wisconsin, I used forty-one days exclusively for writing, and prepared manuscript for six numbers of Advent Tidende, so that I am now four numbers in advance, and, consequently, free to go out into the field. The work among the Scandinavians is increasing in magnitude and importance, and there are many more openings than we possibly can supply. At present, I am with Bro. Charles Lee, among the Swedes, and it appears that God also has wrought a good work here. PEACE PURCHASED BY SUFFERING.
By Sel
“But the Son of man hath not where to lay his head.” Matt. 8:20. Birds have their quiet nest,
Foxes their holes, and man his peaceful bed.
All creatures have their rest;
But Jesus had not where to lay his head. Winds have their hour of calm,
And waves, to slumber on the voiceless deep.
Eve hath its breath of balm,
To hush all senses and all sounds to sleep. The wild deer hath its lair,
The homeward flocks, the shelter of their shed.
All have their rest from care—
But Jesus had not where to lay his head. And yet he came to give
The weary and the heavy-laden rest;
To bid the sinner live,
And soothe our griefs to slumber on his breast. What! then am I, my God,
Permitted thus the paths of peace to tread—
Peace purchased by the blood
Of him who had not where to lay his head? Oh! why should I have peace?
Why, but for that unchanged, undying love,
Which would not, could not cease,
Until it made me heir of joys above? Yes; but for pardoning grace,
I feel I never should in glory see
The brightness of that face
That once was pale and agonized for me. Let the birds seek their nest,
Foxes their holes, and man his peaceful bed.
Come, Saviour! in my breast
Deign to repose thine oft-rejected head. Come! give me rest, and take
The only rest on earth thou lovest—within
A heart that, for thy sake,
Lies bleeding, broken, penitent for sin. A Grateful Sabbath Keeper
SISTER E. S. TENNEY writes from Faribault Co., Minn.: I would like to say through the columns of your valuable paper, that some one has kindly contributed to send me a copy of it, for which I am truly thankful, and hope the giver may receive tenfold; for he that giveth to the poor lendeth to the Lord, and it shall be recompensed to him again. It is now about eighteen years since I was fully convinced that the seventh day is the true Sabbath, and I am still trying, in my weak way, to live a Christian. I am now sixty-seven years of age. I often feel lonely—my husband is dead, and there are only three families of Sabbath-keepers in this town; and situated as I am, I cannot meet with them often; but the Lord is very good to me, and I feel truly grateful for his many blessings.