At different times the question has been raised whether it is proper to engage in discussions with spiritualists. This question being definitely settled in my mind, I would be pleased to give the reasons for my decision.
That there might be circumstances under which it would be advisable to debate with a spiritualist, or that a question might arise which justice to the cause of truth would demand should be discussed, I cannot deny. But such cases I consider very rare; so rare that they may well be considered as exceptions to the rule. It is my settled conviction that, as a general rule, it is our duty to abstain from discussions with that class of people.
But then they will say we are afraid to meet them. So far as discussions are concerned this is not true. We are not afraid of their arguments; we are not afraid to meet any alleged facts that they can present. So far as their influence is concerned, we do not consider it prudent to throw ourselves in contact with it unnecessarily. That influence which is often styled mesmeric or psychologic, we call Satanic. That it is so, we are assured by the Scriptures and by observation. And being assured of this, shall we be blamed because we shun it? Would you commend him who would complacently behold his child playing with a viper? We profess none of that kind of bravery manifested by the boy who jumped into the river at the risk of his life, merely to prove that he would not take a dare!
We must act on convictions of duty, and to do so, we must have the object of our action so clearly defined, that it can reasonably form the basis of intelligent conviction. What object, I then ask, can we have in debating with spiritualists? How do we stand related to them? Let us consider their position.
We charge them with denying God, the creator and judge. They admit it, and blaspheme his name to verify their admission.
We charge them with denying our Saviour Jesus Christ. They admit it, and revile his name, nature, and offices.
We charge that they deny all responsibility and accountability, thus giving loose rein to the passions and propensities of mankind. They admit it, and aver that it is a sort of atheism to attach blame to any action. (A. J. Davis.) That every desire, “whether it be called good or bad,” is pure and God-given. (Dr. A. B. Child.) That all sin is for man’s spiritual good, “that human progress is slow or rapid as the sin is small or great;” that “there is no criminal act that is not an experience of usefulness—a valuable experience to the inner being of the man who committed it;” that open violation “of the ten commandments indicates mature development;” that their “divine use is in their violation;” that the commandments, “Thou shalt not kill, &c., “are the mandates of hell.” (Dr. Child.)
We charge them with a disregard of the institution of marriage. They admit it; and openly avow their intention to wage a war against the institution of marriage until it is destroyed. (Moses Hull, Warren Chase, and a host of writers and lecturers.)
Need I add to this? Does not this embrace every abomination of which we can form a conception? And in all this they delight and glory! And what ground for discussion is there in all this? Can there be any doubt of the inevitable results of such teachings and of belief in them?
But they may claim that there is an issue here. We affirm that the actions referred to are wrong. They say every action is right; that it is because of our limited conceptions of things that we consider murder, adultery, &c., morally and really wrong; and challenge us to discuss this point. We most emphatically decline the controversy. We must refuse to give character to their position by such a discussion. We cannot consent to outrage the moral sense of mankind as to admit that this is a debatable point. He who asserts his right to do wrong; who says he has a God-given right to gratify every desire, to murder, to commit adultery, &c., places himself beyond the bounds of honorable controversy. Such a horrible perversion of the judgment can result only from corruption of the heart. And the man or woman who can stand up and avow such sentiments without blushing, is more fit for the penitentiary or the lunatic asylum, than for the arena of honorable debate.
The only chance left for controversy is, whether these communications and sentiments come from the spirits of the dead or the spirits of devils. This was a ground of controversy in the earlier stages of spiritualism, before their sentiments were so clearly avowed, or their character so well known. They deny that they are the spirits of devils, but no one who understands their position, as briefly characterized herein, can reasonably deny that they are devilish spirits. Imagine, if you please, a character formed after the model presented by spiritualistic authors, formed upon a denial of all law, of all responsibility, loosed from all moral restraint, entirely destitute of reverence or respect for all authority. Can you form any idea of a devil worse than this? Spiritualists are the last people who should deny the existence of the devil, furnishing as they do, such vivid illustrations of his character in the principles, or rather lack of principles, which they avow.
As we have no fear to meet their arguments, so we have no fear of their influence, though it be Satanic, when we are assured that we are in the line of duty. Then, and then only, can we rely upon divine protection.
Here is my reason. Before we can consent to enter the field of general debate with them, it must be shown that they are entitled to the privilege by showing that this reason is not valid.
J. H. WAGGONER.
Burlington, Mich.
Modern Revivals.
By John Norton Loughborough
I NOTICED in No. 15 of REVIEW, some remarks under the above heading by Bro. Canright. What he quotes from Hosea 5:6, 7, applies on this coast, about as well as in the States, with the exception that, religious interest here is put down by the American Tract Society's report, at only about one-eighth in proportion to the number of inhabitants here that it is in the States. That is, they report in the older States “seventeen out of every hundred are regular attendants of religious meetings, while in this State only two out of every hundred attend meeting.”
But with this small percentage of hearers there are some revivals on the “excitement only” plan.
A minister who had actively opposed us in one part of this county, went to another part and got up “one of the most glorious revivals” he had “ever witnessed.” Twenty-seven had united with the church and “still” the work was “going on.” It so happened that the writer and another brother in a couple of months after, held a series of meetings in the same place, and learned, by statement of members, without prying into others' business, that most of the said converts were children, and that of adults all they claimed as still faithful were three. As the result of our meeting in the place, fifteen grown persons took their stand to obey the Lord. Among them were two infidels, one spiritualist, and one Universalist, besides several others who then for the first time made a start to obey the Lord. Of these fifteen, after six months conflict with reproaches and opposition, all stand firm.
At first, one minister said, “There is Mr. J keeping the Sabbath. He was an infidel. And Mr. B. who was a Universalist, speaks in meetings, having family prayers and asking blessings at the table—solemn mockery! It must be that this Advent doctrine is an easier way, if such men will join them. And another thing that proves it, there is Mrs. K. who is an infidel says she likes their preaching the best of any she has heard.”
But the work went on, till brother J., who at first only kept the Sabbath, earnestly sought God and became a praying man. His wife who had been a member of said minister's church, and almost as active as their creed would allow (“Let the women keep silence”) took an active part in social meetings, and took charge of a class in Sabbath-school.
Then the minister took a new tack: “There is sister J. and sister P. who did not say much in our meetings, both taking an active part, speaking and praying in the Advent meetings, and sister J. teaching in Sabbath-school, which she never would do in our church, it must be that this is all fanaticism.”
And so they notice the work; but by the grace of God, we will patiently labor on, and let the work speak for itself.
I consider a striking comment on modern revivals, what I read a few days since of a controversy between two San Francisco editors. An editor, in his paper, was excusing the declension in modern revivals, and said, “There are the Methodists, who ‘do not calculate that over one in six who come out in their revivals will ever join their church in full membership.’” The editor of The Advocate retorted that that was not so, that the statistics of their conferences disproved it, that taking “the sum of those received on probation and comparing it with those received into full membership, it would show that fully one third of the probationers united in full membership.”
Well, according to his own showing, two-thirds of their converts are “devoured,” if not in a month, at least before the year rolls round. But when it is remembered that there is a heavy emigration to this coast, and a large number are received into full membership by letters from the States, it will bring the figures not far from the first editor's “one-sixth” rate.
Before me is a paper, published in the interest of a religious denomination on this coast which claims to be getting converts at a rapid rate. One article in this paper is a striking comment on the “strange children” who are started in their religious life simply by excitement. The paper contains an article on dancing. The “Elder” who writes the article says he has been an Elder nine or ten years, and in that time has “had more trouble with his brethren and sisters about dancing than any other one thing.” What? Dancing Christians? But this is not all. He says, Some excuse themselves because the Bible does not say, “Thou shalt not dance.” In reply, he said among other good things, “It does say, ‘No drunkard shall inherit the kingdom of God;’” and then he made the statement, “And yet how often do we see our brethren about the saloons; and it is said that Christians are often seen under the influence of spirits.”
He might have added that in one of the churches in this State a minister was reproving the members for “hanging around the saloons, and imbibing,” and was told by one of his members that he should drink when he pleased, and it was nobody’s business if he did, if he paid for it.
These things are not against Bible Christianity, but are a striking comment on the degeneracy of this age, and the lax ideas many have of true holiness. May Bible truth, as a path to walk in, be presented before the people; and may we all earnestly seek that true holiness of heart, that our efforts to save men may be blessed of the Lord in true conversions to him.
J. N. LOUGHBOROUGH.
The Camp-Meeting at Knoxville, Iowa.
By George I. Butler
AS THE appointment for this camp-meeting and Conference has been given out through the REVIEW, I desire to say a word to our brethren in reference to it.
We earnestly desire a good attendance at this meeting. We have settled upon Knoxville as the place for it, partly because there are many Sabbath-keepers in that section of the State who have never attended a camp-meeting of our people before, on account of the distance. We have now placed it where it will be in convenient distance for all these. We shall be greatly disappointed if the friends of the cause in Woodburn, Osceola, Decatur City, Afton, Peru, Winterset, Adel, and Monroe, do not make a special effort to give a good turn out. It may be years before it will again be so near to you.
We have still strong hopes that Bro. and sister White will gladden us with their presence, and thus meet the expectations they raised in this direction last fall. Brn. Canright and Littlejohn will be there, and we expect an excellent meeting if our brethren feel that degree of interest in the matter we trust they do. We shall expect, of course, our brethren from the old churches in the State will make a general rally. Let us come to the feast with earnest desires to do good and get good. Invite your friends and neighbors to go. The friends at K. are making arrangements to do their part to welcome all. I hope this meeting may be fully as large as our meeting last year.
A word in reference to getting there. No railroad runs to Knoxville. Pella, twelve miles from K. on the Des Moines Valley Railroad, is the best point to leave the Railroad. There is a daily stage to K. Passengers on the B. & M. R. road connect at Ottumwa with the Des Moines Valley road. The Chicago and Rock Island road connects with the Valley road at Des Moines. The Chicago, North-western connects with the Valley road at Grand Junction. The Dubuque and Sioux City road, at Sioux City Junction. If any desire to attend who will come on the cars, they may by corresponding with Bro. Benn Auten, Knoxville, Iowa, have teams meet them at Pella, Wednesday, May 31, and thus save expense. Such should be sure to write, as they will need to know how many to provide for.
As the State Conference will be held in connection with the camp-meeting, to secure uniformity, I suggest that if convenient, each church hold a business meeting, Sunday, May 21, for the election of delegates, the signing of Systematic Benevolence, and such other business as may be necessary, so as to be in season for delegates to make preparation to attend.
Come, brethren and sisters, let us make this meeting a great success by doing our work. Then we may be sure our Lord will attend to the remainder.
GEO. I. BUTLER.
Mt. Pleasant, Iowa, April 25, 1871.
The Scape-goat.
By John Nevins Andrews
TO BRO. W. S. OF ST. LAW. CO., N. Y.
We do not see how to avoid the conclusion that the scape-goat typifies Satan. Nor do we see how any one can accept the view that the goat represents the Saviour, when once their attention has been called to the difficulties in the way of such an opinion. It was the goat upon whom the Lord's lot fell that was slain for the sins of those who were represented in the work of the priest. It was with the blood of this goat, which typifies the precious blood of Christ, that the priest performed his work in the sanctuary. And when that work was all done, and the sanctuary itself cleansed from the sins that had been borne there in the work of ministration, then the priest, who typifies the Saviour, comes out of the sanctuary and places all the sins upon the scape-goat, who bears them into a land not inhabited. Now it is certain that when our High Priest gets through his work in the heavenly sanctuary, the sins of men are not to be rolled back upon him, and he be led into an uninhabited land. But there is one being in the universe, at that time just fit to fill out this picture, and that is Satan. And we do know that when Christ comes again, having finished his work, Satan is to be cast into the bottomless pit. Can you tell who else it is that should take the sins of the people of God when the work of our Lord in the sanctuary is finished? The quotations to which you refer were made for two purposes: 1. To show that Azazel, the Hebrew word for the scape-goat, is a proper noun signifying Satan; 2. To show that the ancient Jewish church and the primitive Christian church held that the scape-goat represented Satan. Please read again Lev. 16; Heb. 9; Rev. 20.
When we think ourselves rich because we hold simply the theory of the truth, we are indeed laboring under a deplorable mistake. The truth of God will only condemn us unless we have it engraved upon the table of our hearts by the Spirit of God, and in our lives obey it. The love of the truth, and the sanctifying power of it, must be experienced by us, or we shall never pass the test of the Judgment. Do not simply find fault. If you see faults in your brethren, remember, that the most effectual method of correcting them, is to exemplify the character of the Christian in your own life. May God help you fully to do this.
J. N. ANDREWS.
Notes by a Layman.
By Jos. Clarke
I WAS to-day in an editor's office; and as I saw the evidence of labor all around, I could not help thinking of our editors at Battle Creek, and how much their burdens of labor might be lightened by us, who are scattered about over the several States and territories, if we would all set ourselves to work, to cull and arrange ideas, and to collect facts for the periodicals issued from the Office.
First, the REVIEW let us each who can, contribute articles, facts, &c., which are suitable for that. Next, the Instructor; let us do all we can for that. And the Health Reformer, how much more interesting it might be, if the editors had three out of ten of its readers for contributors. True, much that we send would not be published, of course; but I am glad, if a part of my work can be useful in so exalted a work.
Think of it. Suppose that one thousand good people try to help our editors, and many of these persons are very favorably situated, and well qualified to write, cull, and arrange matter for the paper. If the one thousand go to work systematically, don't you think it would help our workers in the Office, who are shut up there inside of brick walls ten hours per day, this fine, nice weather, when you and I are free to breathe the summer air?
But some will say, How shall I work? Well, I will say, First, ask of God to give you wisdom; then believe it will be given. Do not say, I cannot; I am not capable. Remember that is the way Meroz did. Have an envelope always at hand directed to the Review Office; and whenever you think of something which you know is good and sensible, note it down with a pencil, and slip it in the envelope, until you have quite a number of ideas collected. Now keep on thinking; read over your notes, arrange your ideas, place them in due form upon white paper, with a good pen and black ink. Now throw away the original notes, and place your manuscript in the envelope, which may be filled with good selections cut from the papers of the day, as appear appropriate for the REVIEW. Now cut the corners of the envelope, and seal it, and place upon it a two-cent stamp; for if there are only manuscript and selections in the envelope the postal law allows it to pass the mail for two cents. Also have an envelope for the Health Reformer, and another for the Instructor, and write for each as you are able. Of course I am not urging people to write who cannot write, but those who can; and there are many such.
Another thing has been much on my mind of late. I ask myself, Why is it that so many young preachers, instead of going right out into the harvest field, and raising up new churches, as Bro. White has so often recommended to this class of men—why is it, that they have such an itching to work among the churches already raised up by other men? Do they not know that Bro. White and others have repeatedly spoken against this course? Perhaps a layman like myself has no right to meddle with this thing. Suppose it so, then I will not meddle, but rather suggest that the churches indorse the sentiments of our leaders on this head.
No doubt but there are exceptions, at least at times; but truly we want those to come among us as preachers who can stand up before any audience, as advocates of the truth; men who have been the means of raising up churches; men of experience of this kind; an experience you can get in a few months, if you try. Of such men we are not ashamed. JOS. CLARKE.
Motives to Holiness
By Albert Barnes
MOTIVES TO HOLINESS.—A man who has been redeemed by the blood of the Son of God should be pure. He who is an heir of life should be holy. He who is attended by celestial beings, and who is soon—he knows not how soon—to be translated to Heaven, should be holy. Are angels my attendants? Then I should walk worthy their companionship. Am I soon to go and dwell with angels? Then I should be pure. Are these feet soon to tread the court of Heaven? Is this tongue soon to unite with heavenly beings in praising God? Are these eyes of mine soon to look on the throne of eternal glory, and on the ascended Redeemer? Then these feet, and eyes, and lips, should be holy; and I should be dead to the world and live for Heaven.—Albert Barnes.
St. Clair Co., Mich.
By D. H. Lamson
I RESUMED labor immediately after the close of the lectures at Battle Creek, holding meetings at Potterville, Delta, and Hawkins school-house, all in Eaton Co., Mich., the most of the time until the eighth of March. Started March 23 for Memphis. Held seven meetings with the church which we trust will result in much good. Left this place March 29 in company with Bro. Gurney to seek a new field of labor. Stopped at Bro. F. Worden's over night, himself and wife accompanying us next day to the place appointed for the meeting. Found the house occupied, though Bro. Gurney had previously sent an appointment, so that no meeting could be had until first-day afternoon. The notice of the meeting had not reached them. Friday, the 31st, returned to Bro. Worden's finding a good pilgrim's home, a quiet rest, and hearts in union with all the truth. Spoke evening after Sabbath to a large company (considering the very short notice), on Matt. 24. Had good freedom in the Lord.
The next day, meetings commenced in Cottrellville, at the Marks district school-house. This is the south-east corner town in St. Clair Co. Held in all twenty-eight meetings; and although the district is nearly half Catholic, yet the body of the house, a very large one, has been filled to its utmost capacity many times. The interest, it is said by all, has been wonderful, men and women walking long distances sometimes through rain and mud, to get to the place of meeting; and the Lord has blessed in the administration of the word. The last meeting, Tuesday evening, April 25, was of deep and solemn interest. Some, we have reason to believe, at that time decided to be commandment-keeping Christians. Quite a number have decided to keep all the truth. May the Lord give them courage and fidelity. The parting scenes of that night and next morning will never be forgotten. The tearful eyes, the trembling voices, are written in God's book. Oh, may it not be against us in the coming day! The Lord keep us from falling. Trials may await us here, and afflictions press. Death may part us; but there will be a re-union of all the faithful when the work is done. Praise God for the blessed hope. It is like an anchor to the soul.
The people here have proved themselves friends in many ways. Homes have been provided, and hearts opened in every direction. Sums of money amounting to something over thirteen dollars were handed to me as a personal benefit, all unexpected, yet gratefully received. It is my prayer that all the donors and all this people may yet see and obey all the truth, and thus be admitted through the gates into the everlasting city of our God.
I cheerfully acknowledge Bro. Gurney's hearty co-operation in the work here, and believe that while he has been trying to water others, he has been watered himself. It is now expected that Bro. Lawrence will meet with the people in Cottrellville, Friday evening May 12, continuing over Sabbath and first-day, or as long as needful. May the Lord bless the effort. D. H. LAMSON.
California.
By John Norton Loughborough
My last report was dated March 23. I had held nineteen meetings in Dunham’s District. Have since held eighteen meetings there, making in all thirty-seven meetings. Three of these were Sabbath meetings. Half a dozen or more have commenced to obey the truth already. The brethren and sisters from Bloomfield have met with them for the three Sabbaths, which has given interest to the meeting.
We pray that God may give grace to others at Dunham District, who are convinced of the truth, that they also may move out to obey the Lord.
Since my last report I have also attended a very interesting quarterly meeting at Santa Rosa, spoke once at Healdsburg, and once in Green Valley. By the earnest request of Bro. Magoon of Sebastopol, who has recently renounced infidelity and commenced to obey the truth, I concluded to hold some meetings in Sebastopol, holding part of the time there, and part at Dunham’s District, as the places are only eight miles apart. This I agreed to do, if he could get a house for the meetings. The Presbyterians excused the matter about their house, that it could not be decided until after the Presbytery met the first week in May. The Methodist elder said we could have their house “with pleasure.” So we announced by hand-bills to commence in their house, the evening of April 13. The appointments were for the evenings of the 13th and 14th and two on Sunday, the 15th, not interfering, however, with other appointments in the place. When I had given one discourse on the authenticity and genuineness of the Scriptures, a request was passed in from the elder that I give out no more appointments after filling what I had made, as he had “taken too much responsibility on himself in letting me have the house.” He wished to refer the matter to the trustees.
I gave a second discourse on the integrity and credibility of the Scriptures, and thus closed the occupancy of their house. Bro. Magoon then tried for another place; but all that seemed to open was a dance hall which we could have free (except expense of lights), when there was no opportunity to let it for theaters, shows, &c. We gave lectures on the evenings of April 18, 19, and 20, and after our Sabbath meeting the 22nd, at Dunhams, we returned to speak again in the evening; but, lo! the hall was let that evening for a theater, and as there was no other place open, our meeting had to stop and wait for a theater.
I once knew a case where a self-styled minister had a prayer-meeting adjourned one evening, that some of his friends who were with him might have the privilege of a dance that evening; but this is a little different case. It was his own “Liberty hall” in that case, but in this, religious prejudices had led men to shut up houses made to worship God in, against us who would not for a right arm declare a doctrine contrary to the Bible if we knew it. But here is the sentence in the case which one passed on it, and which, we presume, is passed in the minds of the candid on such proceedings: “Teachers of the Bible are shut out of places professedly erected to worship God in, and thereby compelled, for want of a place of meeting, to wait for a theater, and that too, in a civilized town where the two meeting houses stood vacant at the time.” Being informed the next morning that their houses could not be opened for the promulgation of such doctrines as Adventists preach, the friend above referred to, expressed his mind in one word,—“BIGOTRY!”
In all candor, and humility, we say, If we are not teaching the Bible, let them take their Bibles and show it to us. We still expect to have a few meetings in the hall at Sebastopol, as well as at Dunham’s, before the State meeting, and the elder of the Methodists has also agreed to present us the claims of Sunday-keeping next Sunday evening. This suits us much better than for them to shut the doors and be silent too. If the Lord will, we hear and review. Hope his subject will be presented as agreed, and not like his neighbor on another occasion, a few months since—change his subject announced, after his congregation was together, because an Advent preacher was there.
Last evening I spoke to a good audience in Bloomfield. My subject, by request, was the sonship of Christ in opposition to the trinity. In the day time, the Presbyterian church had been dedicated by a San Francisco man, who told them, among other things, that “all things are in readiness for the coming of Christ.” “Some,” said he, “are looking for the personal coming of Christ; but he is not coming personally, it is only the coming of his Spirit, that is all that is necessary to renovate the whole world. Some looked upon the Catholic church as corrupt; but let the Spirit of God be given to her, and she would be a pure church.” In a discourse by the same man, a week ago, he was speaking against the doctrine of the destruction of the wicked, as held by Adventists, and presenting what he called arguments for the immortality of the soul. One of his chief props was the aspirations of men, and their desire for life. He said: “I heard, not long since, a prominent lawyer in San Francisco make this remark, and he expressed the sentiment of the majority of mankind; that he would rather wring his hands in hell for the ceaseless ages of eternity than to be thus destroyed.” This did not tally well with a discourse from the same desk, not long since, when the minister said the preaching of destruction took away the incentive for sinners to repent. “So they wrap it up.”
J. N. LOUGHBOROUGH.
Bloomfield, Cal., April 24, 1871.
Ohio.
By H. A. ST JOHN
ENJOYED a good season of worship with my brethren of Hillsdale Co.; Mich., in quarterly meeting at Ransom, April 1 and 2. The result of this meeting was good. We obtained ten subscribers for the Reformer. Nearly every family of Sabbath-keepers at Ransom now have the Reformer. This is as it should be. None of our people can afford to be without this excellent and increasingly-valuable journal.
Left home April 5, to fill my appointments in Ohio. April 8 and 9, was with the Defiance church. Had good meetings. The Lord assisted in speaking, and the little company of believers were encouraged. Our parting meeting on Tuesday morning was excellent. Here are a company that seem to love each other. May they abound more and more in love toward God and each other. May they ever remember that to advance with the opening light of present truth, health reform included, is the only sure road to final victory.
At Bridgeland, our meetings were held in a private house, excepting the last one. Some of the neighbors came out each time to hear the word spoken. We think the meetings were profitable. Here are some that we expect will be overcomers. We were happy, at this meeting, to greet Bro. Blodget of Columbus Grove. He says that his heart is still with this people. Also, we were pleased to form the acquaintance of M. Radabaugh (son of Bro. B. Radabaugh, deceased) and wife, from Gilboa. They are deeply interested in present truth, take the REVIEW and Reformer, and have many of our publications. By earnest request of citizens, we held our last meeting in the school-house on Sunday night. The Lord gave liberty in speaking to a full house, on the “signs of the times.”
Monday evening, April 17, commenced meetings in the village of Belmore, Putnam Co., and continued four evenings. A large school-house well filled with attentive listeners each evening gave evidence of no little interest. Some confessed the truth. We know not what the result may be, but humbly trust that some of the good seed sown has fallen in good ground.
Sabbath and first-day, April 22 and 23, was with the church at Bowling Green. This was an encouraging season. Here are some earnest workers. Spoke three times. Sunday afternoon, enjoyed a quiet, profitable, and solemn meeting with the church, in celebrating the ordinances of the Lord's house. I was informed that this was the first privilege of the kind they had had together for about two years. We left them, glad of our visit, and of good courage.
Tuesday, 25, visited Bro. S. H. H., five miles west of Toledo. Spoke to the people at his school-house in the evening. They are very lonely, but appear to be advancing in all the present truth.
Friday, 28, came to Clyde. In this short tour we have obtained nine subscribers for the Reformer, and have tried to stir up the lagging to pay up for our periodicals. We have been encouraged, at times, by the blessing of God, and feel to earnestly seek for more consecration to the good work of the Lord.
H. A. ST JOHN.
Clyde, Ohio, May 1, 1871.
“ALL THINGS ARE YOURS.”
If God is mine, then present things
And things to come, are mine;
Yea, Christ, his word, and Spirit too,
And glory all divine.
If he is mine, then from his love
He every trouble sends;
All things are working for my good,
And bliss his rod attends.
If he is mine, I need not fear
The rage of earth and hell;
He will support my feeble power,
And every foe repel.
If he is mine, let friends forsake,
Let wealth and honor flee;
Sure he who giveth me himself,
Is more than these to me.
If he is mine, I'll boldly pass
Through death's dark gloomy vale;
He's sure and solid comfort, when
All other comforts fail.
O, tell me, Lord, that thou art mine;
What can I wish beside?
My soul shall at the fountain live,
When all the streams are dried.
—Sel.
Essex Co., N. Y.
By S. B. Whitney
SINCE my last effort, have spent several days in North Elba, visiting among the friends interested in the truth, and preaching to them as opportunity offered. There I had an excellent opportunity to publicly deny a false report that a Wesleyan minister had been spreading through the country to the effect that I denied the divinity of Christ; and a very good impression seemed to be made, even upon some who had been strenuously opposed to us. Found another family deeply interested in the truth and almost decided to keep the Sabbath.
Have just commenced lectures between this place and Vermontville, two small villages about three miles apart, speaking on alternate evenings at each place. The interest opens remarkably well, especially at Vermontville, where I occupy the Methodist meeting-house, and I hope for good success.
I feel like consecrating myself anew to the service of God, and laboring more earnestly than ever for the salvation of souls.
S. B. WHITNEY.
April 25, 1871.
Pennsylvania.
By John Lindsey; S. A. H. Lindsey
MARCH 7, resumed our labors in Ulysses, after an interval of four weeks. We would be glad were we able to report greater success; still we do not consider the labor lost that we have given to the cause in this vicinity. Having sown in tears, we hope to reap in joy. Ps. 126: 5.
Since March 21, we have been holding meetings at the Kibbeeville school-house. Here we had some difficulties to meet. About half a dozen boys from twelve to eighteen years of age decided that we had no rights which they were bound to respect. We kindly remonstrated, and endeavored to show them the better way. We committed this trial into the hand of the Lord, and by his grace every insubordinate spirit seems bound in chains. Our congregations are large, quiet, and attentive.
This is an old field of labor. Twenty years ago the coming summer, Bro. Andrews and Edson brought the third angel’s message to us. A few received it; the majority preferred error. Since that time, the neighborhood has changed through the ordinary course of events—by deaths, removals, and younger members growing up, so that we have another class of hearers, and among them a full development of 2 Tim. 3: 1-8.
How long we shall be permitted to continue our meetings we cannot tell. There seems to be considerable interest on the part of some, and one has already decided to keep God’s commandments.
We ask the patient forbearance of the friends at Farmington and Catlin who have invited us to labor among them. We have been unable to leave the work here. With this report, we send out appointments, praying that the blessing of God may rest upon our feeble efforts to advance the cause of truth. JOHN LINDSEY.
S. A. H. LINDSEY.
Ulysses, Pa., April 27, 1871.
A Sad Prayer-Meeting.
THE prayer-meeting here referred to has not yet been held. The account of it may be found in the sixth chapter of Revelation: “And they said to the mountains and rocks, fall on us and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb.” This is the prayer that will be offered.
And there will be a great multitude at that meeting. Many prayer-meetings are very thin. Few are present. Not so the one before us; millions will be there. Distinguished persons will be present; those who usually have little or nothing to do with prayer-meetings. But they will come to this meeting. We have express mention of this, “And the kings of the earth, and the great men, and the rich men, and the mighty men, said, Fall on us” &c. They may never have been in a meeting where there was prayer before. But they cannot stay away from this.
There will be great emotion in that prayer-meeting. It will not be dull, and drowsy, and formal. There will be the deepest feeling. Men must have the most terrible emotions when they are led to ask the rocks and mountains to fall on them. There will be no stupidity in that meeting.
They will all pray. Some prayer-meetings have but two or three that take part in them. Not so of this meeting. Not only the great men shall pray, but “every bondman and every freeman.” All will pray. And what a prayer! They so ill-treated the blessed God here that they now despair of any mercy. Hence the dreadful prayer before us: “Hide us from the face of him who sitteth on the throne.” All who persist in treating Christ unworthily are on the way to this meeting. They restrain prayer now, but they will pray at this meeting.
Reader, if you have little to do with prayer in this world—if no domestic or secret altar is fragrant with the incense of your supplications, you are certainly on your way to this meeting. If you do not pray here, you assuredly will pray there.
Be persuaded to avoid that meeting. There will be enough there without you. Let the blessed duty of prayer be your joy here from day to day. Love it. Watch in it. Persevere in it. In faith and humility carry it on. Let nothing but death stop you. Then, while others pray for the rocks and mountains to hide them from the face of Him that sitteth on the throne, you will sing, “Worthy is the Lamb that has redeemed me unto God by his blood.”
Walking by Faith
To walk by faith and not by sight, is to believe in unseen things, and not trust in visible things.
Distinction and Sympathy
THE man who, whether in his habits or his actions, in great things or in small, separates himself from his friends, seems to set every evil and envious feeling of our nature in array against him. Distinction is purchased at the expense of sympathy.