Earlier text: EXAMINATION OF T. M. PREBLE'S FIRST-DAY SABBATHSpiritualists' National Convention.
The Spiritualists held their eighth National Convention at Lyceum Hall, N. Y., commencing Tuesday, Sept. 12, and holding three days. The matrimonial question was freely discussed, and much opposition raised to the present system of marriage, and the laws regulating the same. Several Mormons in Salt Lake City, who have lately embraced Spiritualism, sent their friendly greetings to the convention. As these Mormons have several wives, the subject of a plurality of wives was noticed; when Dr. Gardner, of Boston, said: “If you want to erect a standard of morality for Spiritualists, where are you going to begin? I don’t care if a man has one thousand wives. . . . Let us make each our own standard.” Wednesday morning, Miss Hinman, of Connecticut, opened the exercises by a speech in the form of a prayer addressed to the Creator, as “Our Father and mother.” She also called on the spirits of Theodore Parker and John Wesley to be present during the meeting. After some further exercises, another prayer was offered by Mr. Horton, a Universalist Spiritualist, which was addressed to the God of Heaven, after the manner of ordinary prayers by Universalist clergymen. This brought forth strong denunciations from the leading members of the convention. The reporter says:— “Mr. Storer protested against these innovations. Here was the time spent in listening to a prayer to an unknown God, concerning whom nobody knew any thing, that might be appropriated to some subject of interest. Dr. Gardner said he had not come from Boston to attend a prayer-meeting. He did not want to listen to invocations to Josh or Jehovah. Dr. Bailey moved no more invocations be allowed.” This shows the tendency of Spiritualism. Mr. Horton informed the reporter that the Presidentess said to him during the discussion of the subject, that if he had addressed his prayer to electricity it would have been well received by the convention. Mrs. Victoria C. Woodhull (Col. Blood’s wife), editress of the Revolution, and a Wall street broker, who has been nominated by the Female Suffrage Party for the next President of the United States, was chosen as President for the next National convention of Spiritualists. She is a well-known avowed free-lover. She said if the next Congress refused to give woman the right of suffrage, she should advocate secession, treason, a new government, and the overthrow of the present. Spiritualism is beginning to develop itself in its true light in political matters. Satan is trying, through Spiritualism, to get full control of the governments of this world. His plan is, first to break up all the present governments, throw them into confusion, make them so corrupt that all confidence in them will be destroyed, and then propose a new system of government, on a new basis, having for a motto, “LIBERTY, EQUALITY, FRATERNITY,” and let him run the machine by spirit control, selecting the proper men and women who will best carry out his purposes. His only way to accomplish this is to run Spiritualism into politics and religion. This he is doing with astonishing success.—World’s Crisis, The Compassion of Christ.
JESUS wept over the woes of a single city; and do you think that he never wept over the woes of a world? He wept in public, where he would certainly restrain his feelings as much as possible; and do you think he never wept in secret? Could we lift the sacred veil of his solitary hours, of his seasons of retirement, while an obscure workman of Nazareth; of his forty days' fasting and prayer in the wilderness; of his vigils on the mountain tops and in the deserts—what prayers, what intercessions, what tears, what tender and heavenly sympathies with the sorrows and woes of humanity, would come to light! His affections were not limited to Judea; he did not love those merely who loved him. He wept at the grave of Lazarus and over the distress of Martha and Mary; and why not over the great congregation of the dead of more than a hundred and thirty generations past, and over all the broken hearts of widows and starving orphans from the beginning of the world? why not over the distress of all the sick, the delirium of the deranged, the agonies of the dying? Do you now see why he went about with restless assiduity to console, to comfort, to bind up broken hearts, raising the dead, curing and cleansing and restoring men to the enjoyment of health, sight, hearing, and reason? How could he do otherwise with a heart like his? He would have done so, though no man had believed in him on that account, or returned to him a grateful word or look.—Thompson. Gathered to his People.
By H. A. St. John
We heard it argued in a funeral discourse recently, that the above expression, found in Gen. 25:8, could not relate to Abraham's being gathered to the bodies of his people at death, or in the grave, for his people were buried in one country and he in another, alone with his wife; but that it must mean that his immortal soul was gathered to theirs, in Heaven. To this we might reply, that it could not mean that Abraham's immortal soul was gathered to the immortal souls of his people; for, from Josh. 24:2, and other Scripture facts, we learn that his fathers were gross idolaters, and, according to the popular notion, their souls were in the burning hell. Does any one believe that Abraham went to the regions of the damned? Surely, if this is the import of God's promise, it could not have been very comforting to the father of the faithful. The truth is, manifestly, this: Abraham's people had gone to the grave, the house for all the dead, and the promise to him was, that in peace, and in a good old age, he would go the grave also. That this is the way the patriarchs understood such expressions is further evident from Gen. 37:35. Here it is said Jacob wept for Joseph, whom he supposed to have been devoured by an evil beast, and said, “I will go down into the grave unto my son mourning.” How plain and simple is truth when unmixed with the error and traditions of men? “Is my Name There?”
By L. D. COMINGS
In a school which I attended, prizes were offered for the best maps drawn by hand, and I eagerly strove to win one of them. The decisive day came. My name was not called, and disappointment filled my heart. I had come so near the mark. My work was pronounced excellent. One blot—just one blot—had caused a failure. This incident has often served to illustrate to me things of more momentous import. I read of another book wherein are written names among which I would gladly have my own, and if it be not therein written, there is no next time, no chance to try again. How much time, how much thought do we give to these subjects of thrilling import? What eager strivings! what expenditures of time and comfort, and money, and even health, to secure some earthly gain or honor; yet how little to this, our great, eternal well-being! That blot, too, which had caused the blight of my fond hopes, how many lessons I learned therefrom. As I looked back upon my past life, I could see no page without its blot; no day without its sin. I thought, How can I be saved; for “if a man offend in one point he is guilty of all.” Can any good deeds ever efface those stains? Nay; but “the blood of Jesus Christ cleanseth us from all sin.” I thought as I read these words, Shall one blot be found against my name, one sin be loved, and at last I be weighed in the balance and found wanting? The greatest desire of my heart is to be cleansed from all sin, yes, every sin; so that I can from the heart feel to submit myself and all my interests into the hands of the Lord, and say, “Lord, what wilt thou have me to do?” Show me the path of duty and I will walk therein, with meekness and godly fear. Oh! to be found bearing some humble part in this last work of mercy to fallen man, doing something for Jesus, who has done so much for me. And I hope one day it will be my happiness to look upon the Lamb, as it had been slain, to remember the time when he sought me and called my name, and to cast my crown at his feet, and raise my joyful song unto him that loved me and gave himself for me. Let your Light Shine.
By Jas. W. Brisbin.
THE truth found me in poverty. The Lord has wonderfully blessed me. His great mercies have been extended toward me; in that, while I was yet in rebellion against him, going the downward road to perdition, he called after me by his faithful servants, and has planted my feet upon the firm foundation of the truth. Now what shall I render to my God for all he has done for me? Shall I sit idly down, congratulating myself upon my fortunate position, while fellow-mortals, all around me are perishing for want of truth? No. The Lord calls for laborers. The harvest is great, but laborers are few. We have received these great and glorious truths, through the ceaseless energies of tried and faithful servants. We are rejoicing in the fruits of their labor, and have we nothing to do in this great work? We are admonished by the word to put on the whole armor, to fight manfully the fight of faith, to have the sword of the Spirit. This means work. Weapons are not put into our hands to rust in idleness. Many of us have been elevated from poverty to comfortable circumstances in life, all through the mercies and blessing of God; and shall we be content with giving a little of our spare means to the cause, while others, are doing all the work? Shall we hide our light under a bushel? A light set upon a hill cannot be hid. Have we elevated our light? How far does it penetrate the moral darkness? Who of our neighbors have felt its influence? Who are the better for the light we have? What are we doing for the cause? Are we gathering with Christ? or are we scattering abroad? This is a gathering message. Have we the mind of Christ? He went about doing good. Our hearts should be so filled with the love of God, that our neighbors will feel its influence, and realize that we have indeed an interest in their salvation. “THE love of money is the root of all evil.” This may appear at first view too broad an assertion, but the experience of the past proves that every kind of evil comes from the fountain of selfish attachment to the perishing things of this world. Love of money, when it has full control, weakens every noble power of the mind and ultimately obliterates the noble and higher attributes, bringing the human down upon a level with the animal in point of goodness and nobleness. Looking out for one's self, directing all the energies of mind and soul to this one object, forgetful of the wants of another, is truly debasing to every generous impulse of the soul and robs it, in this life even, of true happiness. By exercising any faculty it is cultivated and strengthened. The more we bring the higher and more elevating feelings into exercise the more spontaneous and natural is their growth, and the less selfish and self-caring we become. And the broader the field the mind can act upon in making others happy and doing them good, the more does the soul expand and every noble and generous quality increases. This is god-like; and when it flows from a heart filled with love to God, it will fit us for Heaven and the society of pure and holy beings.—Burritt. Entertaining Good Thoughts
Good thoughts, like good company, will never stay where they are not civilly entertained; while bad thoughts, like ill-mannered guests, press for admission, or, like nightly robbers, lurk secretly about, waiting for an unguarded moment to creep in and destroy. The position of suspense is not the most happy one. Those who wait for the return of the Lord in uncertainty as to the definite period of his second advent, are in danger of becoming restless. Hence the application of certain texts to this time, and to the people who are waiting for their Lord. “Ye have need of patience, that, after ye have done the will of God, ye might receive the promise, For yet a little while, and He that shall come, will come, and will not tarry.” Heb. 10: 36, 37. “Be ye also patient, stablish your hearts; for the coming of the Lord draweth nigh.” James 5: 8. “Here is the patience of the saints, here are they that keep the commandments of God, and the faith of Jesus.” Rev. 14: 12. In such a position, how natural the often-repeated inquiry, “How long before the Lord will come?” But no definite answer can be given to this inquiry. And it is best that this question cannot be definitely answered. Definite time has answered the purpose of God. It brought the Advent people to the waiting time, requiring great patience. Throughout this entire period of the patience of the saints, the only safe position is to keep the coming of Christ ever before us, and to regulate all our acts in full view of the terrible realities of the Judgment. To put off the coming of the Lord, and view that event in the distance, and enter into the spirit of the world, would be dangerous in the extreme. It is true that there are prophecies to be fulfilled, just prior to the coming of the Lord; but their fulfillment is of such a nature that it can be realized in a short time. Unbelief may suggest that as the time has continued longer than the waiting ones expected, it may still continue many years. But saving faith takes the safe position, and views the event at the door. This fact should ever be borne in mind, that while we have no means of showing that the Lord will come at an immediate definite point, no one can prove that he may not very soon come. And while it cannot be proved that the Lord will not very soon come, fulfilled and fulfilling prophecy show that the second advent cannot be a distant event. THERE is nothing so encouraging to those who have given their lives for the advancement of the cause as the stability of our people. The first evening of our good Michigan Camp-Meeting we were deeply impressed with the scene, and much affected by reflections after the camp had gone to rest. It was a delightful September evening, and the camp fires lit up the entire plain of not less than five acres, surrounded by nearly sixty large family tents. These, crowded to their utmost capacity, were from the different churches in the State of Michigan. And what made the great interest at our camp-meeting appear more wonderful was the fact that our churches have been almost destitute of ministerial labor for the past three years. Elders Loughborough and Cornell were in California, Canright in Iowa, Van Horn in Minnesota, Waggoner and Lawrence have been out of the State, east and west, most of the time for three years, and the brothers Lane have labored in Indiana. In fact, there has not been left in the State sufficient strength to man one tent half of the time for the last three years, and many of our churches are not visited by a minister once in six months. But there they were on the Charlotte camp-ground with ears and hearts open to the word of God, and ready with their means to advance the general interests of the cause. In our tent, bowed before God, these facts came vividly before us, and we there deeply regretted that we had ever suffered discouraging circumstances to sadden us, and disqualify us in any degree for the work to which God had called us. The zeal and faithfulness of the brethren under the above-named circumstances greatly rebuked us for our lack of faith and courage. And as we then wept with mingled joy and sadness, we probably repeated a hundred times, “this dear, faithful people, may God bless and keep them.” And we have resolved, by the grace of God, to go forward in his service and trust his power to uphold and save. If the needed help at the head of the work is furnished we will thank God for it, and will seek an easier field of labor. But if not, we will go on. Rather drop in the battle than to leave the work here before such a change is indicated by the providence of God. We repeat it: The machinery works well. And the cause in all its branches is nobly backed up by a faithful people. And what is most needed at this time is individual, energetic action. May God bless our ministers with fresh zeal and strength for the cause. May they all learn to battle in God. He is our strength. And we would say to all our people, that by industry and economy, with the blessing of God, the Publishing Association has on hand fifteen thousand dollars’ worth of publications, just what the people need. We call on the men and women of wealth among us to purchase these, and after receiving a fresh unction for the work, go out with them, converse and pray with the people, and supply them with books. But the rich are not the only ones that can do this work. Those in moderate circumstances can do much. And if you cannot purchase all the books you wish to give, after the “Christian Philanthropic Missionary Society” shall be organized all over the country, then we will give books. We cannot send them to individual strangers without the best of references. To old, well-tried friends, we will give books, if they are not able to purchase. But let the societies be organized, and put in active operation. Many are dying spiritually of rust. Laborers are wanted, polished and made strong by labor. Lord, send out laborers. The United States in the Light of Prophecy.
By Uriah Smith
CHAPTER II.—A CHAIN OF PROPHECY.
We now enter upon a more particular examination of the second symbol of Rev. 12, with a view to determine with greater certainty its application. What is said respecting this symbol, the beast with two horns like a lamb, is not an isolated and independent prophecy, but is connected with what precedes; and the symbol itself is but one of a series. It is proper therefore to briefly examine the preceding symbols, since if we are able to make a satisfactory application of them, it will guide us in the interpretation of this. The line of prophecy of which this forms a part, commences with Revelation 12. The book of Revelation is evidently not a consecutive prophecy of events to transpire from the beginning to the close of the gospel dispensation, but is composed of a series of prophetic lines, each taking up its own class of events, and tracing them through from the days of the prophet to the end of time. And when one line of prophecy is completed, another is taken up. That a new series of prophetic events is introduced in Rev. 12 is evident; since in the preceding chapter a line of prophecy is completed, bringing us down to the great day of God's wrath, the Judgment of the dead, and the eternal reward of those that fear God and revere his name. No line of prophecy can go farther; and any events to transpire in probation, subsequently mentioned, must of course belong to a new series. Commencing, then, with chapter 12, how far does this line of prophecy extend? The first symbol introduced, which can be applied to an earthly government, is the great red dragon. The second is the beast of Rev. 13, which, having the body of a leopard, we shall call, for brevity's sake, the leopard beast. To this beast the dragon gives his seat, power, and great authority. This beast, then, is connected with the dragon, and belongs to this line of prophecy. The third symbol is the two-horned beast of Rev. 13. This beast exercises certain power in the presence of the leopard beast, and causes the earth and them that dwell therein to worship them. This beast, therefore, is connected with the leopard beast, and hence belongs to the same line of prophecy. No conclusion is reached in chapter 13, and hence the prophecy is not there completed. Going forward into chapter 14, we find a company brought to view who are redeemed from among men (which can mean nothing else than translation from among the living at the second coming of Christ); and they sing a song before the throne which none but themselves can learn. In chapter 15, we have a company presented before us who have gotten the victory over the beast, his image, the mark and the number of his name—the very things brought to view in the concluding portion of Rev. 13. This company also sing a song, even the song of Moses and the Lamb; and they sing it while standing upon the sea of glass, as stated in verse 2. Turning to chapter 4:6, we learn that this sea of glass is “before the throne.” The conclusion, therefore, follows that those who sing before the throne, in chapter 14, are identical with those who sing on the sea of glass, in chapter 15, inasmuch as they stand in the same place, and the song they both sing is the first glad song of actual redemption. But the declarations found in chapter 15 show that the company introduced in the opening of chapter 14 have been in direct conflict with the powers brought to view in the closing verses of chapter 13, and have gotten the victory over them. Being thus connected with those powers, they form a part of the same line of prophecy. But here the prophecy must end; for this company is spoken of as redeemed; and no line of prophecy, as already noticed, can go beyond the eternal state. The line of prophecy, in which the two-horned beast stands, is, therefore, one which is very clearly defined: it commences with chapter 12, and ends with verse 5 of chapter 14. The student of prophecy finds it one of vast importance; the humble child of God, one of transcendent interest. It begins with the church, and ends with the church—the church, at first in humility, trial, and distress, at last, in victory, exaltation, and glory. This is the one object which ever appears the same in all the scenes here described, and whose history is the leading theme of the prophecy, from first to last. Trampled under the feet of the three colossal persecuting powers here brought to view, the followers of Christ for long ages bow their heads to the pitiless storm of oppression and persecution; but the end repays them all; for John beholds them at last, the storms all over, their conflicts all ended, waving palm-branches of victory, and striking on golden harps a song of everlasting triumph within the precincts of the heavenly land. We turn then to the inquiry, What power is designated by the great red dragon of chapter 12? The chapter first speaks of a woman clothed with the sun, the moon under her feet, and upon her head a crown of twelve stars. A woman is the symbol of the church; a lewd woman representing a corrupt or apostate church, as in Eze. 23: 2–4, &c., which refers to the Jewish church in a state of backsliding, and in Rev. 17: 3–6, 15, 18, which refers to the apostate Romish church; and a virtuous woman representing the true church, as in the verse under consideration. At what period in her history could the church be properly represented as here described? Ans. At the opening of the gospel dispensation and at no other time; for then the glory of this dispensation, like the light of the sun, had just risen upon her; the former dispensation, which, like the moon, shone with a borrowed light, had just passed and lay beneath her feet. And twelve inspired apostles, like a crown of twelve stars, graced the first organization of the gospel church. To this period these representations can apply, but to no other. The prophet antedates this period a little by referring to the time when the church with longing expectation was awaiting the advent into this world, of the glorious Redeemer. A man child, here represented as the offspring of this woman, appears upon the stage. This child was to rule all nations with a rod of iron, and was caught up to God and his throne. Verse 5. These declarations are true of our Lord Jesus Christ, but of no one else. See Ps. 2: 7–9; Eph. 1: 20, 21; Heb. 8: 1; Rev. 3: 21. There is therefore no mistaking the time when the scenes here described took place. We mention these facts for the purpose of identifying the power symbolized by the dragon; for the dragon stood before the woman, to devour her child as soon as it should be born. Who149 attempted the destruction of our Lord when he appeared as a babe in Bethlehem? Herod. And who was Herod? A Roman governor. Rome, which then ruled over all the earth, Luke 2: 1, was the responsible party in this transaction. Rome was the only power which at this time could be symbolized in prophecy, as its dominion was universal. It is not without good reason, therefore, that Pagan Rome is considered among Protestant commentators to be the power indicated by the great red dragon. And it may be a fact worth mentioning that during the second, third, fourth, and fifth centuries of the Christian era, next to the eagle, the dragon was the principal standard of the Roman legions; and that dragon was painted red. There is but one objection we need pause to answer before passing to the next symbol. Is not the dragon plainly called in verse 9, the devil, and Satan? How then can it be applied to Pagan Rome? That the term dragon is primarily applied to the devil, there seems to be no doubt; but that it should be applied also to some of his chief agents would seem to be appropriate and unobjectionable. Now Rome being at this time pagan, and the supreme empire of the world, was the great, if not almost the sole, agent in the hands of the devil for carrying out his purposes. Hence the application of that term to the Roman power. The next symbol to engage our attention is the leopard beast of chapter 13, to which the dragon gives his seat, his power, and great authority. It would be sufficient on this point to show to what power the dragon, Pagan Rome, transferred its seat and gave its power. The seat of any government is certainly its capital city. The city of Rome was the dragon's seat. But in A. D. 330 Constantine transferred the seat of empire from Rome to Constantinople; and Rome was given up to what? To decay, desolation, and ruin? No; but to become far more celebrated as the city of St. Peter's successors, the seat of a spiritual hierarchy which was not only to become more powerful than any secular prince, but through the magic of its fatal sorcery was to exercise dominion over the kings of the earth. Thus was Rome given to the papacy; and the decree of Justinian, issued in 535, and carried into effect in 538, constituting the pope the head of all the churches and the corrector of heretics, was the investing of the papacy with that power and authority which the prophet foresaw. It is very evident, therefore, that this leopard beast is a symbol of the papacy. But there are other considerations which prove this. This beast has the body of a leopard, the mouth of a lion, and the feet of a bear, which shows it to be some power which succeeded those three beasts of Daniel's prophecy, and retained some of the characteristics of them all; and that was Rome. But this is not the first, or pagan form of the Roman government; for that is represented by the dragon; and this is the form which succeeds that, which is the papal. But what most clearly shows that this beast represents the papacy, is its identity with the little horn of the fourth beast of Daniel 7, which all Protestants agree in applying to the papal power. 1. Their chronology. The little horn arises after the great and terrible beast, which represents Rome, in its first or pagan form, is fully developed, even to the existence of the ten horns, or the division of the Roman empire into ten parts. Dan. 7: 24. The leopard beast succeeds the dragon which also represents Rome in its pagan form. These powers appear therefore upon the stage of action at the same time. 2. Their location. The little horn plucked up three horns to make way for itself. The last, of these, the Gothic horn, was plucked up when the Goths were driven from Rome in 538, and the city was left in the hands of the little horn which has ever since held it as the seat of its power. To the leopard beast also the dragon gave its seat, the city of Rome. They therefore occupy the same location. 3. Their character. The little horn is a blasphemous power; for it speaks great words against the Most High. Dan. 7: 25. The leopard beast also is a blasphemous power; for it bears upon its head the name of blasphemy; it has a mouth speaking great things and blasphemies; and he opens his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in Heaven. Rev. 13: 1, 5, 6. 4. Their work. The little horn by a long and heartless course of oppression against the saints of the Most High, wears them out; and they are given into his hand. Dan. 7: 25. He makes war against them and prevails. Verse 21. The leopard beast also makes war upon the saints and overcomes them. Rev. 13: 7. 5. Time of their continuance. Power was given to the little horn to continue a “time and times, and the dividing of time.” Dan. 7: 25. A time in scripture phraseology is one year. Dan. 4: 25. (The “seven times” of Nebuchadnezzar's humiliation, Josephus informs us were seven years.) Times, that is two times, the least that can be expressed by the plural, would be two years more; and the dividing of time, or half a time, half a year; making in all, three years and a half. To the leopard beast power was also given to continue forty-two months, which, at twelve months to the year, give us again just three years and a half. And this being prophetic time, a day for a year (Num. 14: 34; Eze. 4: 6), and there being according to scripture reckoning thirty days to a month or three hundred and sixty days to a year (Gen. 7: 11, 24; 8: 4); we have in each case twelve hundred and sixty years, for the continuance of the little horn and the leopard beast. 6. Their overthrow. At the end of the time times and a half, the dominion of the little horn was to be taken away. Dan. 7: 26. At the end of the forty-two months, the same length of time, the leopard beast was also to be slain, politically, with the sword, and go into captivity. Rev. 13: 3, 10. These are points which prove not merely similarity, but identity. For whenever two symbols, as in this instance, represent powers that come upon the stage of action at the same time, occupy the same territory, maintain the same character, do the same work, continue the same length of time, and meet the same fate, those two symbols must represent one and the same power. And in all these particulars there is, as we have seen, the most exact co-incidence between the little horn of the fourth beast of Dan. 7, and the leopard beast of Rev. 13; and all are fulfilled by one power, and that is the papacy. The papacy succeeded to the pagan form of the Roman empire. It has, ever since it was first established, occupied the seat of the old dragon, the city of Rome, building for itself such a sanctuary, St. Peters, as the world nowhere else beholds. It is a blasphemous power, speaking the most presumptuous words it is possible for mortal lips to utter against the Most High. It has worn out the saints, the Religious Encyclopedia estimating that the lives of fifty millions of Christians have been quenched in blood by its merciless implements of torture. It has continued a time, times and a half, or forty-two months, or twelve hundred and sixty years. Commencing in 538, when the decree of Justinian in behalf of papal supremacy was first made effectual by the overthrow of the Goths, the papacy enjoyed a period of uninterrupted supremacy for just twelve hundred and sixty years, when its power was temporarily overthrown, and its influence permanently crippled, by the French in 1798. Can any one doubt that the papacy is the power in question, and that the interpretation of this symbol brings us down within seventy-four years of our own time? We regard the exposition of the prophecy thus far, as clear beyond the possibility of refutation; and if this is so, our future field of inquiry lies within a very narrow compass as we shall presently see. SEVENTH-DAY ADVENTISTS have nothing to boast of. God has often reproved and chastised us for unfaithfulness. And when we have returned to him, and humbly and faithfully battled for the truth, amid reproaches and persecutions, he has greatly blessed us. Nothing is so much to be dreaded as that calm which is the result of tempering unpopular, testing truth to the ears of the people so as not to offend. Rather let the reproach come, and the storm rage, if it be the result of speaking the truth of God in love. As a people, we have had our difficulties to surmount, our trials to bear, and our victories to gain. We are gathered from Methodists, Regular Baptists, Freewill Baptists, Seventh-day Baptists, Presbyterians, Congregationalists, Episcopalians, Dutch Reform, Disciples, Christians, Lutherans, United Brethren, Catholics, Universalists, Worldlings, and Infidels. We are composed of native Americans, English, Welsh, Scotch, Irish, French, Germans, Norwegians, Danes, Swedes, Poles, and others. To bring together a body composed of such material, affected more or less by the religious sentiments and forms of the several denominations, with all their national peculiarities, has called for much patient and persevering toil. And no other agency has done so much in effecting this union as the manifestation of the spirit of prophecy. It is by the grace of God that we are what we are. And let his name be praised that in our darkest hours, when we have humbled ourselves, he has ever come to our aid. From their past brief history, Seventh-day Adventists may learn much as to their present work and future prospects. When in humility they have borne a decided testimony in the fear of God, their labors have been signally blessed. When they have been willing to bear the cross of present truth, and sacrifice time, convenience, and means, to advance the work, they have shared the approving smiles of Heaven. They have seen that nothing can keep the body in a healthy condition but the plain and pointed testimony. This will do the work of purification, either by purging their sins, or separating from them the unconsecrated and rebellious. Let the result be what it may, such testimony must be borne, or this people will fall as others have fallen. And terrible would be their fall, after having so clear light, and having had committed to them so sacred a trust as the last message of mercy to sinners. From the past we may also learn what to expect in the future, in the line of persecution. Satan has been angry because this people have been seeking for the “old paths,” that they might walk therein. He has been especially disturbed as they have plead for the restoration of the Sabbath, and the gifts of the Holy Spirit. If the people be taught that God is testing them upon the Sabbath, and that they should listen to the testimony of Jesus, in the spirit of prophecy, which reproves their sins, and calls on them to consecrate themselves and what they possess to the Lord, we may depend upon it, the ire of the dragon will be stirred. This we have witnessed and suffered in proportion to our faithfulness in the work. When we have borne a pointed testimony, we have been the especial objects of the wrath of the dragon; but with it have also shared largely the blessing of God. When we have been unfaithful, the dragon has been comparatively quiet, but we have suffered leanness of soul. And thus we may expect it will be for time to come. Our people are well organized. Our Church, State Conference, General Conference, Systematic Benevolence, and Publishing, organizations, can hardly be improved. To say the least, the machinery works well. There is no real want of means to sustain the cause of present truth. Our people are a very liberal and faithful people in point of means. The ministry is fully supported. Missionaries are well sustained, and there is a readiness to back up with their means all good enterprises for the advancement of the cause. Two years since, the General Conference was in debt three thousand dollars. At our next General Conference, there will be something in the treasury, after all missionaries shall be paid. This faithfulness on the part of our very dear people is hardly prized by our ministers. Besides being fully sustained in their present work, not a few of them have been helped by our people to the very homes occupied by their families. In consequence of the liberality of our people some of them are worth to-day twice what they would have been had they never entered the ministry. These undisputed facts call for deepest gratitude on the part of our ministers, and should lead them to cheerfully consecrate their powers to the service of God.