Earlier text: Constantine.—VIIThe Choice of Teachers, and Their Work.
By John Orr Corliss
MAKING choice of teachers who have "plenty of time" often proves a great mistake, as such persons seldom make good use of the time they have. Those who are faithful in what they undertake are always in good demand, and rarely fail to find enough to do. Indeed, it often happens that they are obliged to look after the odd moments as closely as the miser after his gold, lest time slip away and leave an over-accumulation of work on their hands. There is without doubt a limit beyond which it is not best to pass in urging persons who are already burdened with cares to become teachers; yet, as is well attested by experience, persons of this very class, when actuated by the love of Christ, have, in spite of their ever-pressing duties, often proved the most effective teachers in the Sabbath-school. Neither is it hard to account for this result. Those who are thorough in their business relations will be certain to show the same untiring energy in doing the work of the Sabbath-school which has made them successful in the business of the week. There can hardly be found a more responsible work than that of imparting religious instruction to the young, since the development of a religious character depends more or less upon early impressions; and these are received from the teacher, and are vivid or feeble according to the interest or indifference manifested by him. If nothing is desired in the Sabbath-school beyond a certain amount of information, then any quick, intelligent person, apt to teach, but without any particular spiritual attainments, can fill the position of teacher; but if a spiritual effect is sought, if the pupil is to be impressed with the importance of godliness, the necessity of a righteous character, and is to be led to Christ, then a teacher should be found who is spiritually minded, one who will have the religious interests of his class at heart. "Prevention is better than cure," is an old adage worthy of our consideration in relation to the Sabbath-school. To reclaim an evil-doer is certainly a praiseworthy act; but to prevent one from becoming a prodigal is better, in that a multitude of sins are thus prevented. And it also gives the church hope of good members. To secure this result, teachers must have an aim in their work,—a definite object to pursue. Many efforts of Sabbath-school teachers as well as those of other good people prove abortive, simply because they are put forth without deliberation or distinctness of purpose. Striking without taking aim is worse than a loss of time—worse than a mere waste of energy. Those who strike at random not only beat the air, but often hit and injure the very ones they want to help. Whoever makes a success of teaching must take time for reflection. He must keep constantly before him certain definite results to be attained, and earnestly strive for their accomplishment. It is a serious mistake to substitute quantity for quality, either in teaching or preaching. Talking is not always teaching, neither is the simple act of hearing a recitation necessarily teaching. The art of teaching is to make one know what he did not know before; and one point clearly and definitely learned is better than many generalities. Nothing so quickly interests children and secures their attention as the consciousness that they are learning something—learning something that they can tell. The celebrated Grosser once said, "He who gives a skillful explanation teaches, and does much; but he who shows his pupils how to reach an explanation, trains, and does more." Let the teacher aim to direct the mind so that a distinct knowledge of the lesson may be obtained, leading rather than dictating, and his object will be accomplished. The ordinary child is not dull of comprehension, but, on the other hand, is prompt to gather new ideas; and nothing kindles the enthusiasm of the young like the thought that they have made a discovery,—the feeling that they have learned something by finding it out themselves. Impressions gained in this way are indelible. Aptness in teaching is very rarely a natural gift. Indeed, comparatively few who attempt to teach ever attain to efficiency in the art. It is not, however, an impossibility. There are very few who may not, by culture and practice, become somewhat skillful in imparting instruction to others. But in order to become successful in such work, especially with children and youth, teachers ought to become acquainted with the home life of those who form their classes. By frequent visits with pupils at their homes teachers may see and hear things that can help them in imparting instruction in the class. The teacher should be constantly watching for opportunities to encourage and help those under his care. As the minister watches for the souls of his congregation, "as they that must give account," so the teacher should feel his responsibility toward his class. His work, while not so extended as the minister's, is certainly a similar one, and if he is faithful in the smaller charge of a Sabbath-school class, the time may soon come when his sphere of usefulness will be enlarged, and he be advanced to higher responsibilities. J. O. CORLISS. A. T. J
By Alonzo Trevier Jones
To THOSE persons who make such an outcry against the International Lessons from the Old Testament, as containing "no Christ," "no gospel," &c., we would commend the careful study of Acts 28: 23 in the lesson for April 26: "And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening." In the law of Moses and in the prophets, Paul could find enough about Jesus to keep him talking a whole day, "from morning till evening;" but nowadays "eminent theologians," "doctors of divinity" (?), and "gospel leaders," can go over them for a whole year and yet find "no Christ" and "no gospel" at all! It would naturally be thought that those who can talk so learnedly of "Pauline theology" and "Christocentric faith," might know more of real Pauline theology, and real Christocentric faith than to talk of "no gospel and no Saviour for the children," whenever the lessons are taken from the Old Testament. If there were more study of the Old Testament, there would be fewer objections to it. The Teacher’s Religious Life
No TEACHER can safely make a hobby of his own religious life. The Joy of Salvation.
By Editor
DAVID prayed that God would restore to him the joy of his salvation. There is a joy in the salvation of God. The soul that drinks of the "cup of salvation" can "rejoice always;" can "glory in tribulation," because it realizes that "all things work together for good to them that love God;" and that we are not merely "conquerors through Him that loved us," in prosperity, in ease, in plenty, and in security, but "more than conquerors" in tribulation, distress, persecution, famine, nakedness, peril, and the sword. Bless the Lord for such a soul-reviving hope as this; for a faith that will overcome the world; "That when in danger, knows no fear;
In darkness feels no doubt." But David had sinned against God; his soul was pining in darkness; he was lamenting his iniquity with cries and bitter tears. But he did not sink into rebellious unbelief; he had tasted before of the joy of God's salvation, and he longed for another draught at the all-healing fountain. His soul thirsted for the living God as the chased hart panteth for the water-brook. Nothing could atone for the absence of his Father's smile, for his loving kindness was to him better than life. We believe there is salvation in the present truth—the third angel's message. As a truth to prepare us for the coming of the Lord it must be a test to all to whom it is preached. We do not say that God has no accepted servants among those who as yet know nothing of this message, or that they cannot know the joy of his salvation while living up to the best light they have. But we know the Scripture says that "to him that knoweth to do good and doeth it not, to him it is sin." When the light comes, if any reject it, they have no cloak for their sin—no more excuse for disobedience. A transgression which before was done in ignorance, and therefore pardonable, then becomes willful and far more dangerous; and if persisted in till Jesus closes his work as priest in the heavenly sanctuary, will sink the transgressor to everlasting ruin. What we draw from the above-quoted scripture, and apply to ourselves, is this: that it is sin for us to neglect the warnings of this message; that such a sin against light and knowledge is willful, and must deprive us of the salvation of God; that our only hope of eternal life—only chance of God's salvation—is in the present truth. And this is the necessary conclusion from our profession. Why "leave the world and all behind"? Why become so peculiar and singular in the sight of the world and our friends? Why bear an unpopular cross, and deprive ourselves of such things as others greedily seek after, if there be no real advantage in it? If we can find salvation in the way that others walk why not walk with them? No, we cannot. Life and death are before us; the wrath of God impending warns us to give heed to the warning message. Now we are very seriously impressed with the fact that a great many who profess this truth never press into it sufficiently to receive the joy of God's salvation. They move along on the same dead level occupied by those who reject the present truth; they have no real hungering and thirsting after righteousness; their souls do not thirst and pant for the living God; they love the truth, perhaps, but no ardent emotions reach out after the God of truth;233truth to them is more of an end than a means, or if a means, it is merely of ultimate salvation and not of present enjoyment of God—not to perfect them in holiness of heart and life. Such are greatly deceived. Many, doubtless, are deceived by a profession of truth, whose only hope is in the profession, for they would not consider themselves safe for a moment without that profession if living just as they now do. Who is laboring under such a deception? Is it I? Is it you? These thoughts have been sent home to our hearts with great force by the Lord's testimony, that many who profess this precious faith, who rejoice in the light of this truth, will lose eternal life. Lukewarmness and formality will be their ruin. Who can imagine the bitterness of their lamentation when they awake from their dream of false security, and find it too late to secure that salvation with which they so long trifled? How the warnings, the entreaties of their friends, and the neglected testimonies of the Lord will burn in their memories, filling them with unutterable anguish! Lord, "wake thy slumbering people;" revive thy work in every heart. To young and old we say, Seek with earnestness to know the joys of God's salvation; do your duty, not only when you "feel like it," but when it is a cross—a trial to faith and nature, too. Be more diligent in that neglected duty, secret prayer. Plead with God till he visits you with his immediate presence by his Spirit; leave not the place of retirement till your Saviour appears exceedingly precious and lovely; weep before him, and confess, if need be, till you can rise with thanksgiving in your heart and on your tongue. Have you never known the sweet, subduing power of the Spirit of God? you may have it; you must have it to stand in the great day that is near; yes, to withstand the wiles of Satan, and the perils of the present hour. Do not look too far away for the hour of triumph over Satan and sin. He who gets no present victory will look in vain for future triumph. Have you lost the sweet joy of salvation in your souls? Lose no time—give no sleep to your eyes, nor rest to your weary powers—till it is restored. Make haste; there is danger in every step—on every hand; and no refuge but the Saviour; no safety but in his presence. Will you heed the warning? Will you seek after the fullness of a Saviour's love? That the Lord may revive his work with his people is our earnest prayer. The Church. No. 8.
By Editor
THE system of church government among Seventh-day Adventists, as among Baptists, is the congregational; each church is to judge of the qualifications of its own members. Any system may be abused; of course this may be. There is a certain extent to which every man is and should be independent; and yet the expression of Pope is strictly true: "God never made an independent man." All are mutually dependent. All Christians are Christ's free men; yet so as to be "subject one to another." And every church is an independent church; yet not so as to endanger the cause of truth or disregard the general welfare. A spirit of independence—or that which is called such—is generally a spirit of selfishness or recklessness. As the best teachers are the most teachable, so they who enjoy the most perfect freedom in this world are they who have "a meek and quiet spirit." We have seen great trouble in churches because of abuses of the congregational system. The church of A disfellowshiped a member for good cause. He left without any spirit of confession; without the least appearance of humility. He then presented himself for membership to the neighboring church of B, taking the precaution, as is usually the case, to secure the sympathies of some of the members. Hearing of this, the church of A very properly, and very kindly, acquainted them with the circumstances, and warned them against receiving one who left their communion under censure for wrongs for which he manifested no penitence. But certain members in B said they only were the judges of the competency of their members; that it was an infringement on their rights and privileges for the church of A to try to control their actions in the reception of members. Happening to be present, we warned them of the error of their course, and of the evils which could not fail to be the result. But in vain. They resented any interference with their right to act with perfect freedom in the matter. They did not have to wait long for reason to repent of their unwise course. In this case no one tried to infringe upon their rights. They were left free to act. It is only the duty of every Christian and of every church to give to their fellow-Christian or sister church any information which will enable them to act understandingly, and save them from trouble. And it is the duty of all to avail themselves of the information given, and to so use it as to secure the church against trouble and to save the cause from reproach. Another case. A new church was organized, and there was residing not far from the locality a member of a church some miles distant. With the same loose ideas of judging of its own members, this member was received without his having any letter of dismissal or recommendation from his own church, and also placed in office in the new church. We were asked our opinion of the proceeding. The answer is: This course is very irregular; it is calculated to bring in confusion, and strife between the churches. It needs but little consideration to make this appear. Suppose the older church, the church to which he properly belongs, learns of his doing that which is calculated to bring reproach to the cause. Duty requires it to take the proper steps in disciplining him. But the new church resents this, as an unlawful interference with her members and her officer. A conflict of jurisdiction arises, and contention and strife must ensue. And unless the minister who has charge of the case for its adjustment, has more wisdom than the one who organized the new church, unmeasured evil to the churches and to individuals will be the result. In this last case the error was on the part of the minister who effected the organization; yet perhaps blame ought to rest in part on the officers of the Conference who committed such an important trust to inexperienced hands—to those not properly instructed in their duties. In the first case cited the error rested entirely with the independent members, as it was before we had any Conference organized. They ought to have had discernment to know that their course would involve the church in trouble; but lacking this, they ought to have listened to the counsel of those who had experience in such matters. But when they rejected counsel, there was no further step which we could take, had circumstances rendered it advisable or necessary, as we had no Conferences then yet organized. Our Conference organization is the balance-wheel, the check to prevent mal-administration of discipline in the churches. It enables an aggrieved party in any action to appeal to a body of disinterested and experienced persons; a body representing all the churches in a State, or within certain bounds, the members of which are mostly outside of the personal feelings connected with any given case, and who have the opportunity of examining a case under the most favorable circumstances. This shows the benefit of an organization wider than the limits of individual churches. Not a body above the churches, but one representing the churches—composed of the churches, or constituted by the churches. In this the united wisdom of the churches meets to consult, to plan, to determine, and to work for the general good. There is one drawback which ought to be mentioned. Respect for the Conference, and confidence in its decisions, are greatly lowered by the practice of some churches to elect as delegates to represent them, those who expect to attend the meeting, without regard to their qualifications and fitness for the service. Indeed we have known churches to send delegates who only had an average standing at home by a great stretch of charity. It ought to be understood that a church which does such an unwise thing does not bring reproach upon itself alone, but also upon the whole body in which such unworthy persons are called to sit. It were much better that a church be not represented at all than to be so sadly misrepresented. Delegates should be men (or women) of the best judgment, faithful to their trust, and consecrated to the work of God. The decisions of a body of such persons will be respected, and peace and prosperity will be with the churches. Some churches have adopted the rule of laying over for one week all applications for membership, except those by letter. This is a prudent step. It very frequently is the case that a person is proposed for membership of whom nearly all the church are ignorant, and a week's delay gives all an opportunity to make inquiry. And it is sometimes the case that some member has some objection to receiving an applicant which he would not wish to bring in open church, and if the application were acted upon at once, the person would be received under doubts, and the action might result in an unpleasant and unprofitable relation. True, in some cases there may be no doubt; the whole church may know the applicant and be satisfied. Yet if the rule be made invariable, and applied to all alike, there will be no chance for jealousy to arise, nor complaints of partiality to be made. The subject of exercising proper care in admitting members into a church has already been noticed, but it can hardly be emphasized too strongly. Personal feelings should never be allowed to intrude themselves. The fear of future trouble should never lead us to do injustice to any one; but it should lead us to deal justly and faithfully with all, and to prayerfully regard the peace of the church and the welfare of the cause as above all other considerations. Who Are Called?
By S. N. Haskell
WE have little faith in the idea that a call of God must always be by miraculous evidences. We do not wish to be understood as saying that God does not from time to time give such evidences of his will in particular circumstances, but in every such case there is a principle that lies beneath it that is still greater evidence than the outward manifestation. In this article we wish to say something on this point. God often calls men who never heed the call, yet at the same time outwardly manifest a desire to do something in his cause. At one time Jesus called a young man to enter the ministry, who manifested a strong desire to follow him. He came and kneeled before the Lord, and said, "Good Master, what good thing shall I do, that I may have eternal life?" When the Saviour told him what to do, "he went away sorrowful, for he had great possessions." Judas was about to develop as a traitor, and the Lord evidently called this young man to take his place as an apostle. But it cost too much; he could not pay the price. Could he have seen what the Saviour had in mind, he evidently would have said, "Yes, Lord, I will gladly follow thee." There were two principles involved upon which the young man failed. First, he was a selfish man, and did not know it. Secondly, he could not trust the Lord enough to venture all upon his word. God would have his people learn the work of sacrifice that Christ endured in coming to earth to die. He commenced a work then which he committed to his people to carry forward. It cost Christ his position in Heaven, his life, and all that he had in both worlds, and he requires some evidence that men love him, before he will commit to them the responsibilities of a work so sacred and holy. The world has never been wholly destitute of men who could appreciate the importance of this work. Peter, in a measure, comprehended it, when he said to the Saviour, "Behold, we have forsaken all, and followed thee; what shall we have therefore?" The Saviour replied: "There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel's, but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life." The possession of this principle is a genuine evidence of the call of God. The work is before us, and when men voluntarily give their all for its advancement, and step in to supply what is needed from time to time, it is evidence that they have in some degree the spirit that characterized our Lord and Master in coming to this earth. Joseph, of Aramathea, came to the rescue when the influence of the disciples could not have secured a burial for the Lord, and in this way fulfilled the Scriptures. Nicodemus also acted a conspicuous part at that time. Barnabas too came forward and sold his possessions at a time when there was want of means at Jerusalem. During the entire history of the church, God has selected men to bear responsibilities of this kind in his cause. No one can read carefully the history of the church, and not be strongly impressed with this one fact, that God has always commenced and carried forward his work by and through men who have possessed this principle. Such men as Huss, Luther, Zwingle, Calvin, Wesley, Whitefield, William Miller and scores of others who have figured largely in the work of reform, all possessed this spirit. But all cannot be Luthers. A brace is as essential to the strength of a building as is a beam, and there are many more of them. The spirit that Luther possessed is as important in those who fill less prominent places as in those who lead. We have no evidence that the word of God would have been preached in Bohemia when it was, nor to the extent that it was, had it not been for two wealthy merchants who felt the importance of it, to such an extent that one gave the land, and the other, at his own expense, erected a church in which the word of God might be preached in the city of Prague. It was there that Huss could speak in spite of the pope's bull of excommunication, and his demands for the reformer's life. We might never have had a Luther, had it not been for a Spalatin who encouraged him in his work. Each possessed the true spirit of sacrifice. We might mention hundreds of others who have at different times filled positions of usefulness; some as ministers, others in a financial way. Had these last not acted their part, and had they not had a sacrificing spirit, we cannot see how the work could have been carried forward. Shall we conclude that God did not as effectually call these men to act their part as he did those who were more prominent? They saw the importance of the work to be done, and so, coming forward, they did what they could. We cannot tell how Joseph and Mary would have obtained means for their journey to Egypt, a distance of about two hundred miles, and their sojourn there to save the young child's life, had it not been for the costly presents which the wise men brought to the infant Saviour. Were these wise men not called of God to do this? Was not this spirit manifested in the First Angel's Message? Persons should not always wait until they are repeatedly urged to donate to the cause of our divine Lord. Happy is the man or the woman who walks in the light of God, and can distinguish his voice in the calls for help to carry forward his work in the earth, and respond to them without feeling that it is a burden to do so. God loves a cheerful giver. There are those of late date, whose names might be mentioned, who gave as marked evidence that God had called them to act a part in his work as any in past ages. And God accepted their sacrifices. The name of William Miller is known in this country whenever the doctrine of the second coming of Christ is preached. We might mention those connected with the early history of the Sabbath reform. Elder James White and his wife saw the truth in its beauty forty years ago; and the evidence they had that God had called them to act a prominent part in the work of the Third Angel's Message, was the fact that they left all and devoted reputation, position, ease, and every personal interest to its advocacy. Has not God accepted their labors? Has not this message already gone to the remotest parts of the earth by means of their devotion? To-day there are thousands of people rejoicing in God because of these truths, who would have been in error's darkness but for these efforts. But they were poor in this world's goods. How could they do such great things, when the movement itself has cost hundreds of thousands of dollars? This is easily told. God has called others to co-operate with them. Some he called to give of their means, and they gave in the early history of this work their entire property, as did the apostles. They sold their farms and gave all. Did not God call them to do this? Does God no longer call his people to move forward? There has never been a time since Christ was upon this earth, when there was such a demand for consecrated labor in the cause of God as at present. Not only are men wanted, but there is a necessity of means. Think you that God has not men whom he is calling to give of their means? How are the cities throughout the South to be entered and missions established where at present there is little or no knowledge of present truth? How are the missions in Europe and Australia to be supported? Is it not by men and women who, feeling the importance and burden of this work, respond to these calls? When the wants of the cause are presented, and there is a disposition on the part of a person to help in that direction, making the interests of the cause of God his own, willing to do all in his power that it may prosper, it is evidence that God has called him to the work. God's providence has been over the work in New Orleans ever since it opened. Those engaged in the work there had no suitable place in which to meet and invite those who became interested in the truth. They felt that the interests of the cause demanded a change of location. In fact the work would have been much hindered if some way had not been opened before them in this respect, but their financial inability was altogether discouraging. They earnestly besought the Lord that he would open the way before them. A brother came that way who saw the necessity of the cause and voluntarily procured them a desirable location in the city at an expense to himself of hundreds of dollars. The mission was thus established on a permanent basis. This was evidence of a call of God. A mission is about to be established in Australia. There are friends of the truth in California, in Michigan, and elsewhere, who could bear the entire expense of that mission for years and not come to want. They are also feeling that God has called them to do something in his work. We invite all such to come and help in this important crisis234 The cause wants men and means; men who have a few thousands of dollars can go to this distant land and make it their future field of labor; men who will invest as much for God as for themselves; men who feel that God has called them to do something in his work. We want some such practical evidence of the call of God. We believe that God has such men in different parts of this country and the world. We expect them to come forward in a time like this. God's work demands haste. What is to be done to open and establish the Australian Mission will have to be done at once. The first man of whom we have heard who has pledged any large amount for this enterprise is one not in our faith; he gives $2,000 toward a printing press to be established in that distant land. Now we have received another pledge of $1,000 from a man who does not keep the Sabbath. We believe that God is calling men to assist in this work. We invite our friends far and near to lend a helping hand in establishing the work of the Third Angel's Message in Australia. The Missionary.
By Stephen Nelson Haskell
IN 1410 Huss prepared a masterly document under twelve carefully-drawn heads, in which he appealed to the pope, showing the unlawfulness of the burning of his books, and the attempt to close the Bethlehem Chapel. The chapel had been built some twelve or fifteen years before by a wealthy citizen of Prague. A merchant gave the ground upon which it was located. The object of these men was to provide a place where the word of God could be preached in their native tongue. It was therefore an independent church devoted to this one object. Huss was selected by these men to preach in it, and he continued to occupy it as long as he remained in Prague. The proceedings of the archbishop in burning the books, etc., raised a cry of indignation throughout Bohemia. The queen wept, and the king stormed and cursed. The people were on the point of insurrection. Huss continued to preach with great power. "Fire," said he, "does not consume truth. Only little minds vent their anger upon inanimate objects." The final result of this appeal of Huss, was a summons for him to appear at Rome and defend himself before the pope. All could foresee the dark clouds that were gathering over the fearless reformer. His friends protested against this injustice. It was a journey of twelve hundred miles to Rome, and through a country swarming with personal enemies. The king and queen took a lively interest in the case, and they charged the whole matter back upon the archbishop. Huss finally, through the influence of his friends, decided not to go, but continued to preach as usual. He declared that he would obey God rather than man. When the time for his appearance expired, the archbishop excommunicated him; but to all this Huss paid no attention. Then the archbishop put an interdict upon the city. This was the most powerful and dreaded weapon of the Romish Church in early times. While it lasted, no person except a clergyman, beggar, or child under twelve, could receive Christian burial. There could be no public services in the churches, no church bells could be rung, and communion could only be administered to the dying. This brought matters to a crisis. The king now interfered and appointed a commission to which the whole matter was referred. A decision was rendered that the interdict must be withdrawn. The archbishop was glad to withdraw from the contest, and was never afterwards known to come in open collision with Huss. The words of Huss resounded far and near. To every attack he replied publicly. "What they call order," said Huss, "is nothing else but confusion." It is said that the archbishop died broken-hearted. One of his last acts was to write to the pope by order of the king that there were no more errors in Bohemia, and that the difficulties between himself and Huss had been arranged. History represents Pope John XXIII. as having been a pirate in his youth, whose vile character was no secret, and there was reason for charging to him the crime of poisoning his predecessor to make room for himself. Gibbon calls him "the most profligate of mankind." Huss was summoned before the papal legate. "Will you obey the apostolical mandates?" asked the legate. "I am ready," said Huss, "with all my heart to obey the apostolical mandates." "Do you see the master is quite ready to obey," said the gratified legate. "But, my lord," rejoined Huss, "understand me well. I call the apostolical mandates the doctrines of the apostles of Christ, and so far as the papal mandates agree with this, so far I will obey them most willingly; but if I see anything at variance with these, I shall not obey, even though the stake were staring me in the face." His attacks upon the pope became more violent, and as he carried the battle forward, friend after friend forsook him. Finally, when one intimate friend forsook him, he said: "Paletz is my friend; truth is my friend; and both being my friends, it is my sacred duty to give the first honor to truth." Paletz afterwards became his fiercest enemy, and sought his destruction. Huss placed posters and placards upon the door of his chapel, and in public places, announcing that he was prepared to hold public discussions on doctrines contrary to the word of God. "I place myself upon the immovable foundation, the corner-stone, which is the truth, the way, and the life,—our Lord Jesus Christ. Let the pope follow the example of Christ; let him pray for his enemies; let him say, 'My kingdom is not of this world;' let him show kindness; let him bless those that curse him. The pope, of all men, should exhibit in his conduct the highest degree of perfection, after the example of Christ and Peter." Huss always maintained that the sentence of the pope was not final; that Christ was the highest expounder of his own law. Jerome stood by Huss in this time of conflict. Numerous sympathizing crowds cried out to Huss, "Do not desert us; stand firm." Dayton, and Pataha Prairie, W. T.
By John Norton Loughborough
SINCE my last report, Brother Decker and myself have visited, and held meetings with, the churches of Dayton and Pataha, Washington Territory. At Dayton Brother Decker spoke three times and I twice. In a business meeting of the church, one member was disfellowshipped who had ceased to keep the Sabbath, and one person was received into membership by vote. There seems to be a growing interest at Dayton, and if the members of this church will be faithful in living the truth, there is no reason why they may not soon have others to unite with them. From March 13-15, we were with the church at Pataha Prairie. This church has been organized about six years. Quite a number of its members were formerly German Baptists (Dunkards); and it has taken considerable time for some of them to yield their earlier views in favor of trine immersion, and submit to receive single immersion. We had a very interesting time with this church. Brother Decker spoke four times and I three times. On first-day afternoon he baptized eleven persons. Three of these united with the church. The others were those who had formerly accepted trine-immersion, but now esteemed it a privilege to be baptized. This, as some of them expressed it, was "starting anew." There is very little outside interest at Pataha. Only two or three persons outside the ranks of our own people attended our meetings, except the last one, on first-day evening. On that evening, after the discourse, a business meeting was held, in which Brother Moses Hunt was elected and ordained elder of the Pataha church. On the morning of the 16th, Brother Decker and I separated, after three weeks of very pleasant association together, he to go to Milton and some new field down the Columbia, while I complete my tour among the churches, and scattered Sabbath-keepers of eastern Washington Territory. J. N. LOUGHBOROUGH. New Orleans Mission.
By H. W. Cottrell
BELIEVING that many readers of the Signs are anxious to hear something concerning the work in New Orleans, I will give a few points in regard to it. Thus far our efforts have been a success. Hundreds of persons call at our exhibit stand daily, many of whom become interested before leaving the stand, and so call the second time, to secure reading matter. One man who is agent of an exhibit from Europe became interested in the Sabbath question by reading an article in the Signs, and came back to learn something more about it. He said: "I am seeking for truth. If the seventh day is the Sabbath, I want to know it and keep it." He is now reading "History of the Sabbath." A lady came to the stand and said, "I would like to take some of those tracts; I want to do missionary work with friends who do not have church privileges." A passenger conductor on the M. S. Railroad said: "I would like some of all kinds of your tracts; I want to scatter them all along my line." Many similar circumstances might be mentioned. I think there could not be a more favorable opportunity to get the truth before the people than is furnished by this exposition. Our place of worship was not such as would recommend the truth, until Brother Reuben Wright, of Washington, D. C., came. Seeing the needs of the mission, he secured a good house in a very pleasant part of the city; this he did at no small expense to himself. May the Lord reward him "in that day." We know of eight persons in this city who have embraced the Sabbath, and we know the good work is onward. Our mission house is now No. 1270 St. Charles Street.
H. W. COTTRELL. English Baptist Mission at the Cameroons
The English Baptist Mission at the Cameroons, Africa, has been seriously interfered with as the result of the annexation of this region by Germany. It seems that King Bell, chief of Bell Town, ceded not only his own territory but that of another chief, Joss. The latter refused to regard the transaction as valid. A petty warfare followed between these native chiefs and their adherents, when, on December 9, two German men-of-war arrived at the mouth of the river and forcibly interfered in the conflict. In the bombardment on December 20, Bell Town and Hickory Town were burned, including the mission premises. Along the river for many miles there is not a single house standing. The people having been proclaimed rebels, it is not probable that they will settle there again, and this prosperous mission, founded nearly forty years ago by the famous missionary, Alfred Saker, has received a stunning, if not a fatal blow.—Missionary Herald. Honor in Promoting a Good Cause
THOSE in exalted and influential positions are never more honored than when promoting a good cause. The Greatness of the Lord
"GREAT is the Lord, and greatly to be praised; and his greatness is unsearchable." Ps. 145: 3.