p. 107 | Review and Herald, Vol. 51, No. 14. (4/4/1878)

The World’s Navies and Armies.

By D. T. Taylor

A short essay entitled, “The Question of Money,” has recently appeared in Paris, from the pen of M. de Girardin, “in which [I quote from the Boston Journal] it is made to appear that all existing governments, excepting those of England and America, are fast hastening to a bankrupt condition. This is caused mainly by the elaborate armies and fleets which a mutual suspicion compels all the powers of Europe to maintain as a standing threat to all encroachments of their neighbors. The result is that Europe is one vast camp, the soldiers of England, France, Germany, Austria, Italy, and Russia costing those governments about $500,000,000 annually. England’s army of 106,000 men costs $53,256,160; France’s 480,000 men, $112,913,298; Russia’s 575,000 men, $137,034,925; Germany’s 412,000 men, $92,764,603; Italy’s 205,000 men, $37,176,086; and Austria’s 273,000 men, $47,705,914. The support of the various navies also costs $135,000,000 a year, of which England expends $60,000,000; France, $35,000,000; Russia $24,000,000; Germany and Italy, $7,500,000 each, and Austria $5,000,000. M. de Girardin concludes from the estimate of naval expenses that the danger of universal insolvency will never be removed until rulers shall cease to prosecute a search for an armament which no projectile can pierce and a projectile which no armament can withstand.”

From the statistics collected in H. L. Hastings’ “Signs of the Times,” chap. 16, we learn that at the beginning of this century the standing armies of Europe numbered only half a million. July 4, 1845, Hon. Charles Sumner declared the standing armies of European Christendom to be upwards of two millions and perhaps three millions. Ten years later, in 1854, these armies had been run up to nearly four millions. In 1864 Mr. Hastings’ ample and elaborate figures made this host to be no less than five and a half millions of men under arms. But how stand the figures to-day? I reply, It is well known that Europe (Christian Europe!) has ten millions of soldiers in her armies. She is “one vast camp,” says the Journal. This is twenty fighting men in 1878 to one in 1800. Does any one suppose the population has increased in this ratio? It certainly has not.

This is the age of military preparation. Can it be doubted that the result will be—Armageddon? Rev. 16: 14-16.—D. T. Taylor.

WORK FOR GOD.

By D. F. E.

Work for God is undertaken from different motives, such as natural activity, a desire to be useful, and a regard for the claims of duty. All these fall short of the one true motive. Possessing the love of God ourselves, we are eager to impart a knowledge of it to others, asking God to bless our efforts for Christ’s sake. The witness of our Lord and his apostles is still true: “The kingdom of God cometh not with observation;” “Our life is hid with Christ in God;” and “The world knoweth us not, because it knew him not.” So, then, there must be much of the real, abiding work of God, through the influence of the Holy Spirit, wrought in us. And this Spirit works effectually in us who believe; we cannot trace the beginning of his work, nor can we prescribe its course. The effects, however, of this wonderful work, ought to be very plainly seen in our lives and conduct. The Master bids us let our light so shine before men, that they may see our good works, and glorify our Father which is in Heaven; and, in obedience to that word, we must set ourselves, in all humility, to live as “epistles of Christ, known and read of all men.”

Let us, for the time to come, in the prosecution of this great work to which we are called, seek to act with distinctness of purpose and of effort. When we are thoroughly in earnest about any matter which we take in hand, and intend not only to talk about it, but to do it, we are exact, and particular, and definite. We go into detail, watch carefully for opportunities, and consider nothing unimportant that has any bearing upon the end we have in view. Let us, for the future, be more exact and particular, more steadfast and persevering, more watchful and careful, than ever we have been in times past. D. F. E.

THE INFIDEL'S SHEEP.

Away among the hills of northern New England were two infidel neighbors, who had lived to man's estate sinning and blaspheming against God.

One of them heard the gospel message, and hearing, believed unto eternal life. A short time afterwards the converted man went to the house of his infidel neighbor, and said to him,—

“I have come to talk with you. I have been converted.”

“Yes, I heard that you had been down there and gone forward for prayer,” said the skeptic with a sneer; “and I am surprised, for I had thought you were about as sensible a man as there was in town.”

“Well,” said the Christian, “I have got a duty to do to you, and I want you to stop talking and hear me. I haven't slept much for two nights for thinking of it. I have four sheep in my flock that belong to you. They came into my field six years ago; and I knew they had your mark on them, but I took them and marked them with my mark; and you inquired all around and could not hear anything of them. But they are in my field, with the increase of them; and now I want to settle this matter. I have lain awake nights and groaned over it, and I have come to get rid of it. And now I am at your option. I will do just what you say. If it is a few years in State's prison, I will suffer that. If it is money or property you want, say the word. I have a good farm and money at interest, and you can have all you ask. I want to settle this matter up and get rid of it.”

The infidel was amazed. He began to tremble.

“If you have got them sheep you are welcome to them. I don't want nothing of you, if you will only go away; a man that will come to me as you have—something must have got hold of you that I don't understand. You may have the sheep, if you will only go away.”

“No,” said the Christian, “I must settle this matter up and pay for the sheep; I shall not be satisfied without. And you must tell me how much.”

“Well,” said the skeptic, “if you must pay me, you may give me what the sheep were worth when they got into your field, and pay me six per cent on the amount, and go off and let me alone.”

The man counted out the value of the sheep and the interest on the amount, and laid it down, and then doubled the dose, and laid as much more down beside it, and went his way; leaving a load on his neighbor's heart almost as heavy as that which he himself had borne.

The full results of that scene are known only to God. One thing is certain: the infidel was seen to frequent the house of prayer, and we may be sure that he afterwards believed that there was some power in the gospel, and that all Christians were not hypocrites.—Sel.

ARE WE NEAR THE END OF THE AGE?

Are we void of light as to our proximity to a new era, to begin at the close of this age of sin and death? Can we not understand when the glorious times of restitution are nearing? If Peter and Paul could talk about having entered “the last days” over one thousand eight hundred years ago, are we not living in the concluding part of the last days? If Paul could locate the return of Christ after the development and career of the man of sin, who has already passed into his decline, may we not look for Christ soon? If the numerous chains of prophecy, presenting the rise and fall of successive kingdoms on earth, have all been fulfilled, is not the heavenly kingdom about due?

If, in spite of all these considerations, men scoffingly say, “Where is the promise of his coming?” is not that a new evidence that we are in the last days? Are not the minor jots and tittles of prophecy already in process of fulfillment? Are we not among the peculiar perils of the “last days”? Is not the world now “as it was in the days of Noah”? Is not the symbolic Euphrates drying up? Are not the spirits of demons already doing their work?

Then where are we? Shall we be deterred from looking these great facts in the face by allusions to past mistakes? Will human mistakes change the grand fact that the prophetic programme proclaims the end upon us?—American Wesleyan.

Paul's Martyrdom Compared to a Drink-Offering

READY to be offered. I am about to be poured out as a drink-offering. In a most significant way Paul compares his own martyr-death, not with a sacrifice proper or a burnt-offering, but with a drink-offering (Num. 15: 1-10) of a little wine and oil, which is added like a supplement, and thus connects his dying for the truth with the sacrificed death of Christ.

OPIUM EATERS

The total amount of opium imported into the United States for 1877 was 2,589,924,383 grains. Deducting one-fifth for medical purposes, there remain for opium-eaters 6,125,283 grains daily. If thirty grains are taken as a daily dose, there are in the United States over 200,000 persons who eat the drug.

Cholera Among Pilgrims Returning from Mecca

The cholera is sweeping off the pilgrims to Mecca by the hundreds. It is feared that on their return to Constantinople it will break out in that city, where so much misery and filth exist.

Drought Damages Cane Crop and Livestock in Hawaii

The drought is causing alarm in the Hawaiian Islands. The cane crop is partially destroyed on the Island of Maui, and stock are dying for want of feed.

IMPOTENT OPPOSITION.

There are some men whose opposition the Sabbath cause can endure much better than it could bear their friendship—men, who, until they become converted and acquire some of that meek and quiet spirit which is in the sight of God of great price, and a little of that good sense and candor, which is also commendable in the sight of men, can best serve a good cause by proclaiming themselves its rabid enemies.

Such an one is the editor of The Stumbling Stone, published in Ohio. He opens his mouth and forthwith issue froth and fury—stuff with which he seems to be filled well-nigh to bursting.

He wants to say something upon the Sabbath question, and this is the way he opens:—

“A very dear brother in Iowa has been drawn under the deceitful power of Judaism, and anti-christ, by the subtlety of seventh day idolaters. I feel obliged to state briefly the gospel on this, to guard pilgrims against this trap of Satan. The popular ignorance on this subject, and the superficial faith of modern Christianity gives the Advents great advantage to deceive the simple.”

After such a crushing introduction, in view of which it is not to be presumed that any “Advent” will dare lift up his head again, he tries his hand at argument to “guard the simple.” On this line, with a great flourish, he produces the following:—

“THE STUBBORN FACT

“Which exposes the folly of Sabbatarians to all reasonable persons is this, that no command of God tells us which way to reckon time, whether from the West or from the East. Our Saturday is reckoned from the East. It would come on Friday if reckoned from the West. Now which is the Jewish seventh day? Who can give us a ‘thus saith the Lord?’ It is a fact that the Millions of China and the Pacific ocean [we capitalize according to the extract] and California are divided, calling the same day Saturday or Sunday just as they reckon from the East or West.”

There, brethren, your “folly” is “exposed.” The Lord hasn’t given us any command which tells us whether we shall reckon sunrise from the west or east, no command to tell us whether we shall say that water runs down hill or up, no command to say whether we shall look down or up to see the sun at midday. Therefore, like the Arabs, “fold up your tents and silently steal away;” sell out the publishing houses; close the school; disband the Conferences; call in the missionaries; give away your meeting-houses; bow with as good grace as possible to the “simple” ones you have deceived, and retire in confusion.

There is a great deal of misunderstanding which exists very unnecessarily upon the subject of the reckoning of time east and west. But we have never heard of a person who seemed to be more completely stranded over it than this writer. When God made man, we believe he endowed him with a modicum of common sense and designed that he should preserve it. But some men have proved fearfully recreant to their trust.

Is not the day a definite space of time which has a beginning and end? Yes. Does not each day begin at some particular line of longitude? Yes. Does not the earth revolve so as to cause the sun to appear to move from east to west? Yes. And is not the day carried with it around the earth in this direction from east to west? Yes. And when it reaches the point of beginning what is done? There a new day begins. There the day line divides between the old day and the new. Where is this day line? In the Pacific Ocean. Geographical convenience has fixed it upon the 180th meridian from Greenwich, but actually it runs through Behring’s Straits, which separate the western continent from the eastern. Thus a man may start from the most eastern part of the eastern continent and come westward, and whether he travel fast or slow, his reckoning will agree with that of the inhabitants all along his route. So, if he reverses his course, traveling from the western coast of America eastward to the eastern coast of Asia, he will find the same agreement. But when a person crosses the Pacific, if going west he must add a day to his reckoning, and if coming east must drop a day, as he passes the day line in either direction. Nature has established this day line, and Providence has so ordered that the earth has been peopled in the direction of the sun’s motion from east to west. And no one has any right to carry the reckoning east of the day line to the west of it, nor take the reckoning west of it and bring it east, any more than a man has a right to rise up in Detroit or Chicago, and affirm that Tuesday is Monday, or that Wednesday is Thursday. This matter is settled, and has been understood for centuries. And now for a person to tell another that he does not know and cannot determine the day of the week, is simply to tell him that he is as ignorant and stupid as himself.

The “fact” which our friend affirms is no fact at all. The millions of China are not divided on their days, neither are the inhabitants of California; and the islands of the Pacific keep California or China time, according as they lie east or west of the day line.

His biblical argument resolves itself into these statements:—

1. The New Testament is entirely silent in regard to the duty of keeping any sacred day; and Paul declares that all distinction of days is abolished.

2. “The child of God carries the Sabbath within. Christ is his Sabbath. He has no other. All time is sanctified time, a perpetual Sabbath.”

3. “While it is true that no day is sacred of itself, yet the use of one day or more in seven, for worship and spiritual duties, is as eternally obligatory as the law against theft or murder.”

Can more palpable contradictions be expressed in fewer words? Thus, Paul declares all distinction of days abolished; there is no Sabbath; every day is a Sabbath; Christ is the only Sabbath; no day is sanctified, yet one day or more (!) in seven, distinguished as a day of worship, is eternally obligatory! A photograph, if it could be taken, of the “chaos and old night” that reigns in such a mind, would be a curiosity indeed.

If Sunday-keeping is so clear and scriptural a doctrine, why is not some uniform line of defense apparent in its support, as in the case of the seventh day? Why, in its advocacy, is every man’s hand found to be against his brother, and at various intervals against himself, so that they come out at last simply a heap of logical and theological suicides? If the seventh day furnished even the opportunity for such vagaries to be invented in its support, we would abandon it from sheer disgust at its crookedness. How long before men will learn that in all the counsels for Sunday-keeping “there reigns the darkness of Egypt and the confusion of Babel”?

THE YEAR OF JUBILEE.

By Joseph Harvey Waggoner

ITS LESSON TO US.

The lines of the inheritance of the tribes of Israel were not to be removed—not even by sale. Though a man might sell his possession, the sale lasted only to the year of jubilee. There was no “fee simple” allowed there. In the year of jubilee the land returned to its former owner.

Accordingly, when a piece of land was sold, its value was estimated according to the nearness or remoteness of the year of jubilee. “In the year of this jubilee ye shall return every man unto his possession. And if thou sell aught unto thy neighbor, or buyest aught of thy neighbor’s hand, ye shall not oppress one another. According to the number of years after the jubilee, thou shalt buy of thy neighbor, and according unto the number of years of the fruits he shall sell unto thee; according to the multitude of years thou shalt increase the price thereof, and according to the fewness of years thou shalt diminish the price of it; for according to the number of the years of the fruits doth he sell unto thee.” Lev. 25:13-16.

This order was reasonable and just. If the year of jubilee was but just passed, a sale would stand good for fifty years, about the time of the active life of a man. In that case he could afford to pay a good price for the land. But if the year of jubilee was near in the future, he could not afford to pay a large price, because he could hold it but a short time. “According to the fewness of years thou shalt diminish the price of it.”

Paul says that the things which were written aforetime were written for our learning, or written for our admonition. Is this instruction concerning the year of jubilee written for our admonition? Let us see.

We know that the jubilee was a type. The jubilee trumpet was sounded on the day of atonement. But the day of atonement was certainly typical of the work of our Saviour. And, therefore, the jubilee or fiftieth year, was typical of the great jubilee, when “the great trumpet shall be blown;” Isa. 27:13; when the trump of God shall be heard, and the saints shall leave their earthly possessions, which they have held under a tenure granted by Cæsar. “For ye are not as yet come to the rest and to the inheritance, which the Lord your God giveth you.”

Now the question arises, Do we believe the great jubilee is near to come? We profess to believe it. We profess to believe that “the coming of the Lord draweth nigh.” We tell the world around us that we expect soon to hear the trumpet of release sound, when we shall leave our earthly possessions and go to possess those blessed mansions which the Saviour has prepared for us. We profess to believe that “we have no abiding city here,”—that the heavenly Zion belongs to us, and we “shall have right to the tree of life, and enter in through the gates into the city.”

And yet, with this hope in us, this faith to support us, and these scriptures “for our learning,” we present to the world this strange inconsistency of action,—we value our earthly possessions as highly, and cling to our property as tenaciously, as if the year of jubilee were far away in the future!

Let us not deceive ourselves. We sing, with great apparent delight,

“The Lord is coming! let this be The herald note of jubilee.”

But too many of us live and act as if the Lord were not coming,—as if there were no herald of the approaching jubilee. But the signs of the times, the remarkable fulfillment of prophecy, are not given for naught. They have their purpose; and that purpose will be accomplished. Somebody will heed these warnings and prepare to meet their Lord. Luke 12. While some others will doubtless let their hearts be overcharged with the cares of this life, and that day will come upon them unawares.

Where shall I be—reader, where will you be—in that day? J. H. Waggoner.

FATHERS AND MOTHERS, WILL YOU DO IT?

By Dudley Marvin Canright

We have something of the greatest importance to propose to our brethren and sisters who are parents or guardians. You have seen by the REVIEW that a special effort is being made by our people to make our Sabbath-schools more efficient. Every right-minded person will rejoice in this. You want your children to become good children, and be saved hereafter. All of you feel more or less incompetent to train them as they should be trained. You should be thankful, then, for any aid you can receive from others.

In the providence of God, the Sabbath-school is a very efficient agent in training children in virtue and religion. We need not set forth the importance of this. You all understand it very well. You are glad to have the Sabbath-school prosper. You are pleased to have your children advantaged by it. On our part we shall make great efforts to raise the tone of our Sabbath-schools, and to make them efficient; but how can we interest the children unless they come? The first effort must be to get our children into the Sabbath-school, and to maintain a regular attendance. If we fail in this, the whole thing is a failure. You may have good teachers, and good singing, and good question-books and every possible aid; but if the children stay at home, or come only occasionally, it will amount to nothing.

The teachers cannot possibly go from home to house and gather up the children. Many of these children are either too small to come alone or have not the interest to do so. Our experience has taught us that there is just one way to maintain a regular attendance of the children, and to make the Sabbath-school a success. We have never seen it done in any other way. You will readily agree with me as to the way it must be done, namely, the parents themselves must come. They must bring their children, and attend the Sabbath-school with them. Wherever this is practiced, the Sabbath-school is always a success. Where it is not, the school cannot long be kept up.

Dear brethren and sisters, we appeal to you in this matter, to help us as you have it in your power to do. Do not say to your children, “Go to the Sabbath-school.” Do not try to hire them to go, or punish them if they do not go; but say, “Come, children, let us go to Sabbath-school.” Get up your team. Make provision for your children. Have their clothes all ready. Get them question-books. Talk with them at home about the lesson. Keep it before them. Show them that you are interested in it. Get your own lessons well. Be prompt at the Sabbath-school every week; and we can assure you that in forty-nine cases out of fifty your children will readily go with you.

Do not say you cannot do this; for we know that you can. The Sabbath is the Lord’s day; it is not your time. You have no right to its holy hours. It should be devoted to the service of God. Do not stay at home to sleep away its sacred hours, nor to read the daily papers; but give those hours to God and to your children. How can you tell any thing about the Sabbath-school if you are not there yourself? If you are there and take part in the exercises, you can talk to your children understandingly about it. You can see whether they get their lessons or not. And you can more readily feel what they need; besides, all our people, even if they are seventy-five years old, need the benefit of the Sabbath-school and Bible-class themselves. The truth never grows old. We are getting more light upon it every year. It should be kept fresh in our minds. You have but little preaching; hence most of our brethren must dig out the truth for themselves, and the Sabbath-school is just the place to do it.

We appeal to you, brethren and sisters, to give your influence this season in favor of the Sabbath-school. While earnest ones are making a general effort to revive old Sabbath-schools and organize new ones, we ask you to co-operate with us. When some leading brother proposes to organize a Sabbath-school, or to get up a more extensive interest in it, do not stand back, but give him your hearty support. Get the proper works and go into the Bible-class, and do all you can to take a part in the exercises. These are the means God has ordained to save you from backsliding. Do not neglect them.

Then during the week your duty to your children should not be neglected. Do not rein them up and ask them in a fault-finding manner whether they have got their lessons or not; but in the evening, and at noon, and in your odd hours, gather your children around you and get the lesson book; look out the references with them, ask them questions upon the lessons, and allow them to question you in return. This will animate them very much. Refresh their minds day by day, and every week. Talk about the lessons when you sit down to the table.

Let it be generally understood by them that all are expected to go to the Sabbath-school every Sabbath. Do not let small excuses keep you or them at home.

Do this, and the Lord will bless you.

D. M. CANRIGHT.

Sigourney, Iowa, March 22.

HINTS TO SABBATH-SCHOOL SUPERINTENDENTS.

By G. H. Bell

The Superintendent’s first work will be to classify the school. This work has been briefly noticed in a former article, but it may be well to add that, although it is best to classify those together who are nearly equal in ability, it is sometimes a good plan to distribute the careless, indifferent ones, putting some in one class and some in another, so that they may be inspired by the good example of those who are more earnest and faithful. This applies particularly to those who can learn well, but lack interest and force of character. The classification should be promptly and quietly made, with the understanding that, when necessary, scholars will be transferred from one class to another till they have found their proper place.

APPOINTMENT OF TEACHERS.

No part of the Superintendent’s work will test his judgment and discretion more than the appointment of teachers.

As in every other part of the work of God, so in the Sabbath-school work; the highest qualification is the indwelling of the Holy Spirit, bearing its fruit of faith, love, and good works.

The Sabbath-school teacher who takes hold of the work unwillingly, grudging the time and labor requisite to success, will be likely to get the same spirit in his class. Love of God, of the truth, and of mankind, must prompt every successful worker.

The Sabbath-school teacher must love the truths which he teaches. That love must glow in his heart till it will show itself in his countenance, in his words, and in every modulation of his voice. Such a teacher carries a kind of inspiration with him.

The teacher must be earnest, active, faithful, free from sentimentalism and affectation. Persons who have all these qualifications are not easily found, but the Superintendent must use the best material at hand, and try to develop

the qualities that are lacking. Those who do not know how to teach, can learn. Those who lack love, and faith, and earnestness, and activity, should be encouraged to seek God for aid in acquiring these graces.

Other things being equal, young women generally make the best teachers for children. An intelligent, godly young woman who loves the lambs of the fold because Christ died for them, and who has some tact in teaching, is a priceless blessing to a Sabbath-school. So far as their character and qualifications will allow, young people should be pressed into the Sabbath-school work. Not that the work should be left to them, but that they may bear a part of the burden, and be gaining an experience that will fit them for usefulness. As a rule, young people can be more easily molded into successful teachers than older people, whose habits in life have become fixed.

It is usually better for the Superintendent, after counseling with the teachers, to assign the lessons for each division; for by so doing the different classes of each division are kept together. It is important that the Superintendent should be familiar with the lessons of every division; for if he is not, he will be unable to assign lessons properly, or to conduct the general exercises profitably.

Everything should have its time and place, in Sabbath-school as elsewhere. To this end the Superintendent should make out a programme, and follow it out as closely as possible. The following may be taken as a model, to be varied as the varying conditions of schools may demand:—

PROGRAMME.

Time and exercise	Duration
9:00, Singing,	5 min.
9:05, Prayer and Secretary’s report,	5 “
9:10, Singing,	5 “
9:15, Recitations,	30 “
9:45, Singing,	5 “
9:50, General Questions & Exercises,	20 “
10:10, Taking Records, Assigning Lessons, &c.	5 “
10:15, Singing,	5 “

The duties of the Superintendent are so many and so various that it is difficult to enumerate them. I will merely mention some of them. As the title of his office denotes, he should have general supervision of all the work of the school. He should try to awaken an interest in the minds of parents, teachers, and scholars. He should see that all the officers and teachers do their work promptly and well; that the school is furnished with everything necessary to its success, so far, at least, as is consistent with the means at his disposal. He should see that the room is clean, comfortable, and pleasant; that all are made welcome; that all who come in receive prompt attention; and that they are at once placed in some class, if they will consent to join the school. He should conduct the general exercises, or appoint some one to do so. He should, under God, mold and guide all the work. How important, then, that he should be a man of God; that he should be devoted to the work; that the love of God and man should fill his heart. In general, the school will be just what he makes it. If others do not do their work well, he should take hold and show them how to do it. He must not be easily discouraged; he must cheerfully adapt himself to circumstances, until the circumstances can be improved; he must patiently work and wait, cultivating that charity which hopeth all things, endureth all things. Now, dear brethren, none of us claim to have reached this exalted standard, but by the grace of God we may, and to that end let us strive. G. H. Bell.

THE CAUSE IN MISSOURI.—CAMP-MEETINGS, ETC.

By George I. Butler

Having visited, during the past winter, nearly every company of Sabbath-keepers in this State, I realize the wants of the cause better than before. The churches in the State are generally small, and mostly situated along the western border of the State, in a district about three hundred miles in length, but quite narrow. This makes it difficult to get all our members out to one camp-meeting. The churches in Missouri need labor and instruction, as much, if not more, than those in any other part of the field. It seems absolutely necessary that earnest, faithful labor should be bestowed; but the difficulty lies in the fact that if each company should be visited, and that labor be given which seems absolutely necessary for the good of the cause, it would require a great deal more time than can be afforded, considering the scarcity of ministerial help in the State. It seems a pity to spend so much time speaking to so few, when much more could be done in so much less time if more were together; yet the truth has been planted in all these localities, and each company should be a light to those living within reach of its influence, by means of missionary efforts put forth in all directions.

It seems to me terribly sad to have the truth planted in different localities, and leave it to die out slowly for lack of judicious labor. This has been the case in quite a number of places. Our churches must have some labor, or they will, in many cases, lose their interest. Our churches have begun to take hold in the tract work. Clubs of the SIGNS have been taken in every church where I have labored; so that nearly four hundred copies are now taken in the State. These, if judiciously circulated, will reach many readers the coming year, and create an interest to hear in many localities. This beginning in the tract work needs to be followed up. Generally, the brethren and sisters in the State seem glad to receive instruction. We want to improve the present season to the very best advantage in lecturing, and bringing many into the truth. We want our tents to start as early as the season will permit. We cannot bestow much, if any, labor on the churches generally, before late in the fall; yet the good work which has commenced in the T. and M. cause, and in other directions, must be kept moving onward. How shall we meet this difficulty? After much consultation with the brethren, we decide to have two camp-meetings this spring, and one in the fall. These spring meetings will be held sometime between the middle of May and the first of June, according as the season of corn-planting is early or late this year: one of these (probably) at Appleton City, St. Clair Co.; the other, at Gallatin, Daviess Co. The former will be very central for all living south of the Missouri River, and the latter for those living north of it. The brethren in most of the churches promise a general rally; and I firmly believe that if all will come out, more can be done in two weeks in these two meetings to raise the interest in the State, and to forward the objects we have been laboring for, than could be done in laboring in the churches for three months.

In each of these places there is a real interest, and I believe if the weather is favorable there will be the largest attendance of outsiders ever seen in the State. The general meeting in the State for the election of officers and the transaction of our annual business, will be put off till fall. It will be out of the question to have a large meeting of our people this spring, unless it should be brought near to them, as I have indicated above. If held in the center of the State, it will necessarily be a long distance from the mass of our people. The winter has been so terribly muddy that farmers are much behind in their work, as they have been wholly unable to do any hauling or other work to any extent. They have been almost unable to keep themselves in fire wood.

It will be of no use to appoint meetings until corn-planting is over. This may be as early in the southern part of the State as the date suggested by the General Conference, or it may not. The brethren are generally poor, and their success for the season depends mainly upon the corn crop. We could not, with any reason, expect their attendance till their crop is planted. We will therefore wait before announcing the definite date of each meeting, until we see whether the season is to be late or early. But all can understand these meetings will be held sometime between the 15th of May and the 1st of June, without fail. We shall be very thankful for any help the General Conference can furnish us; and, in the meantime, we ask our brethren to make all calculations to attend these meetings. We want a general rally. We will see that the definite date is given in season. GEO. I. BUTLER, Pres. Mo. Conf.

POINTS TO BE CONSIDERED.

By S. B. Whitney

The advocates of first-day observance contend that that day is shown to be the Lord’s day, because Christ appeared to his disciples upon it, and the disciples came together upon it to break bread. But is this sufficient evidence? When the Lord gave his disciples their commission he told them to teach all nations to observe whatsoever he had commanded them. Matt. 28:20. But we have no record that he ever commanded them to keep the first day of the week, nor that they ever taught its observance to others; all of which would be necessary if this was included in that commission. To show this we have but to compare this case with that of baptism. In connection with the establishment of this ordinance we have the following facts:—

1. John came baptizing with water, on the strength of a divine commission, and with direct reference to the manifestation of Christ to Israel. John 1:31, 33.

2. Jesus was himself baptized by John. Matt. 3:13–16; Mark 1:9, 10.

3. It is safe to infer that the disciples themselves, some of them at least, had also been baptized. John 1:35–47.

4. The disciples had baptized the followers of Christ by his instruction. John 3:22, 26; 4:2.

Yet with all this evidence of precept, example, and experience on the part of the disciples, the Lord does not presume upon their knowledge of their duty in this respect; but in giving them their final commission he directly instructs them to baptize those who receive the gospel. Matt. 28:19; Mark 16:16. And in the fulfillment of that commission the disciples never failed to teach the observance of that ordinance. See Acts 2:38; 8:35–38; 10:47, 48, &c.

Judging from the above, we conclude that if Christ had intended the first day of the week to be the Lord’s day, very definite instruction, both before and after his resurrection, would have been given as to its institution and observance. Indeed, the necessity for instruction is greater, if possible, in this case than in the other, for there was an institution of the kind already in existence, which must be superseded by the new one; this fact also involving the necessity for giving definite information of the abrogation of the old institution to make room for the introduction of the new, which is also entirely wanting in the Scripture record.

If it be said that baptism was also to supersede Jewish ordinances, we reply, that, granting this position, the needed information was given on this point; while the nature, form, and great dissimilarity of the ordinances in question was such that the transition could be much more readily seen and made in this case than the other; so we contend that the utter want of such information in the case of the Sabbath is proof that no such change was ever made.

S. B. WHITNEY.

TYLSTRUP, DENMARK.

By John G. Matteson

THOSE who are most interested in the truth live in the vicinity of Tylstrup heath, where our place of meeting is. I have held a few meetings near Sulsted and in the city of Tylstrup; but there are very few who have a desire to hear. Ungodliness abounds in this vicinity. The majority serve mammon rather than God. The prince of darkness reigns in great power. The truth meets great opposition on all sides. There are, however, a few who open their hearts to the Lord.

There were some Swedenborgians here this week. One of them preached a sermon Thursday evening. He tried to show that Gen. 1 was not a narrative of the creation of the world, but that the whole chapter treated of the regeneration of man. He used the same arguments that infidels usually bring up against the narrative of the creation, chief of which was that God could not create the earth and everything on it in the way which the Bible teaches. I reviewed him. This ended the matter, as I understand he does not wish to come here any more.

Last Sabbath was the first Sabbath I spent with the friends here. We held a prayer meeting in the forenoon, which, as far as I know, is the first meeting of the kind ever held in this vicinity. There were ten persons who took part in prayer. We felt that it was good to be there; for the Lord was present by his Spirit. In the afternoon about twenty persons promised to serve the Lord and keep his Sabbath. This is not by any means the closing up of the work here, but simply a beginning. There will be a hard battle to bring souls from darkness to light. Satan is unwilling to let his prey go. He has many assistants who strive to tear away the law of God. It is time that the Lord vindicated his cause. It is a great work to get the unruly mind to submit itself to the will of God. Pray for us that the Lord may glorify his name, and create a new heart in those who so willingly listen to the word of God.

March 4. JOHN G. MATTESON.

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