Earlier text: SYMMETRY IN EDUCATIONTHE CAMP-MEETINGS.
By James White
THERE should be one large camp-meeting in each of our Conferences. This meeting should be central, and should be held at a time that will best accommodate the delegates from the churches and the brethren generally to hold their annual meeting. It seems necessary that several of the States should hold their camp-meetings the last of August and the first of September. Of these we would mention the New England States in particular. Other States can hold theirs in May, June, July, August, September, October, and in more southern latitudes, even in November. We should hold no more camp-meetings than can be well attended by our people, and well supplied with ministerial help. If certain speakers are to go the rounds of our camp-meetings, those in southern latitudes must be held as early as the last of April and the first of May; and in more northern latitudes during June, July, August, and September; and the camp-meeting work close in the more southern latitudes, in the months of October and November, covering, from first to last, a period of six or seven months. But we hesitate to express the opinion that it is for the best good of our camp-meetings that certain speakers should attend them all. For while the labors of the camp-meetings would be exceedingly wearing to one set of speakers, others would be deprived of the benefits of coming before the crowds on such occasions. A resolution was adopted at our last General Conference, that Eld. White and his wife should be present at one camp-meeting in each Conference annually. We would express the opinion that time must be very short before the coming of our blessed Lord, much shorter than our brethren seem to realize, in order that the persons named may last to go the rounds of our camp-meetings as they have done in the past. While we wish to do the will of God, we are not anxious to wear out in one or even two years, and go down into the grave. What remains of us is the Lord’s, and it must be left to us to decide where and how we shall use the remnant of life. Could we be as free from visitors, from care, and perplexing questions relative to this and that, as others are at our camp-meetings, the wear would not be so severe upon us. Scores come to all our camp-meetings to have a long visit with Bro. and Sr. White, especially those who seem to find relief in pouring their petty difficulties and trials into our ears. Some of these will seize us the very moment we leave the speaker’s stand, exhausted from giving the people all there is of us, of nerve and brain, for more than an hour. And the very precious moments which we should have for entire rest, or recreation with a suitable carriage at our command, before taking the second meal of the day, we are forced to spend in a manner that is very painful. There are those whose presence and conversation refresh and rest. These have something to impart, while many who are wanting in discretion as well as devotion tire with their presence, and leave a burden of their petty difficulties when they leave us. Several times we have taken Mrs. W. from the camp-ground to the train in a fainting condition, to endure the fatigue of the journey to the next meeting, there to pass through the same scene again. We have passed the middle age of life, and the strain of each series of meetings leaves the forces weaker, making it more difficult to rally after camp-meeting season, so as to be able to do other work equally important with that of the camp-meetings. We therefore recommend that the brethren in each Conference take the burden of their own camp-meeting, in expectation that the General Conference Committee will do all in its power to furnish the necessary ministerial help. Probably one of the committee will be able to be present at each camp-meeting. Neither Mrs. W. nor the writer has been able to do the amount of writing we hoped to do, and which seemed very necessary to be done at this time. Mrs. W. is quite poorly at present, and it will probably be necessary for us to spend a large portion of next camp-meeting season in the Rocky Mountains. We recommend that the Executive Committee of each State Conference consider the matter of their camp-meeting in point of locality, and time to hold it, and report to this Office without delay, that proper arrangements may be made in season to hold the camp-meetings in that order that will save the expense of unnecessary travel as far as possible, as our General Conference is yet in debt. J. W. KEEP IT BEFORE THE PEOPLE.
BELIEVING that one of the great questions of the immediate future is to be a religious amendment of the Constitution of the United States, which will secure a national Sunday law, in fulfillment of prophecy, our readers will be interested in a full record of all that pertains to that movement, in word or deed, for or against. From the Richland Star of Dec. 4 and Dec. 11, 1879, published in Bellville, O., we take the two following articles in reference to the recent convention of the National Reform Association in Mansfield, O. The first is from one not in sympathy with the movement, and shows how it looks to some, at least, of the outside world. The second is from a friend of the movement and a participant in the meeting, wherein is revealed the influence which the infidel opposition is exerting to help forward the movement. All of these things are to us full of significance and interest. The first writer says:— RECOGNIZING GOD IN THE CONSTITUTION.
“The National Reform Association met at the Methodist church in Mansfield last Tuesday evening, according to announcement. The object of the Association is to Christianize the Constitution of the United States, and, we may add, to forge religious screws to turn down on heretics and infidels. The following extract from the call for the Convention states the fundamental principles of the organization: “‘The National Reform Association has been organized to resist the encroachments of political atheism, to maintain our Sabbath laws, the Bible in the public schools, the oath, the Christian law of marriage, and all existing Christian features in our government, and to develop these into harmony and completeness. It seeks such an amendment of the National Constitution as will indicate that this is a Christian nation, and place all the Christian laws, institutions, and usages of the government on an undeniable legal basis, in the fundamental law of the land.’ “The men who have met to push the thing along are tony looking fellows, and have handles at both ends of their names, something like this: ‘The Right Reverend (somebody), Doctor of Divinity, President of (something).’ These men ‘seek such an amendment of the National Constitution as will indicate that this is a Christian nation’—to hang on a garb of sheep’s clothing. “To make a long story short, we call to mind the classes of whom it was said, ‘Ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.’ “‘To amend the Constitution so as to indicate that this is a Christian nation,’ is like unto the maniac that hung a tag to his shirt collar, bearing the flaming inscription, ‘I AM GOD ALMIGHTY.’ In a heathen land, the natives might believe the inscription if they were possessed with means of knowing what it meant, on account of the man’s strange conduct, but no civilized person would. Neither will any sensible man believe this is a Christian nation if the fruits are otherwise, even if the Constitution is rolled up in Christian amendments.” “The lash and the sword have always proved poor ambassadors of Christ. If we live up to our Constitution as it now is, we shall be good citizens, and have all the room we care to occupy as Christians.” The next week, in the same paper, W. W. Anderson offered the following reply to the article above given, charging the infidel element with seeking as bad a religious proscription as the said infidels claim will result from the success of the religious amendment movement. Thus it seems very easy for both parties to see the mischief which will result from the success of the other, but neither can see it in his own case. We think we can see it clearly enough in the case of both. We give the headings of the second article in small capitals, and quote, as follows:— THE REFORM ASSOCIATION. NO UNION OF CHURCH AND STATE. INFIDELS FORCING THE ISSUE AND TURNING DOWN THE SCREWS.
“The writer of the article in last week’s issue, headed ‘Recognizing God in the Constitution,’ evidently gives his own impressions of the objects sought by the National Reform Convention which met in Mansfield recently, and not a fair and candid statement of their designs as they were clearly and forcibly presented by many of the able speakers present. If the writer was present at the convention, and we presume he was from his reference to ‘the tony fellows’ who composed it, he must have heard with prejudiced ears. The object of the Association, it was clearly stated in the106 resolutions adopted, is so to amend the Constitution of the United States that it will be in harmony with the Colonial Charters, the Declaration of Independence, and the Constitutions of a majority of the States, which recognize God as the God of nations, and also to harmonize our National Constitution with various Christian laws and usages of the nation. We desire a legal basis of these laws and usages, which have hitherto been maintained merely by force of the Christian sentiment of the nation, and not from any encouragement given in our Constitution.” “I have watched this reform movement for eight years, having for several years read its organ, The Christian Statesman, and attended the conventions, including the recent one in our county. Men of the highest ability in our Supreme Courts and Congressional halls, as well as in our universities and pulpits, have been its warm friends and advocates. As the movement widens and deepens, I have noticed the opposition of infidels and liberalists who seek to overthrow what Christian laws and usages we have in operation. The men at the head of this Christian reform have no ‘religious screws to turn down on infidels and heretics.’ It was distinctly said in the late convention, ‘This is no procrustean bed to force men to be religious.’ The ‘screws’ are fast being applied by infidels. At first they began mildly to turn down the screws, but now they do it boldly, and the whole Christian part of this nation is asked to submit to their demands. Read what the Boston Index says, and then decide who is putting down the screws:— “‘1. We demand that church and other ecclesiastical property shall no longer be exempt from just taxation. “‘2. We demand that the employment of chaplains in Congress, in State Legislatures, in the navy and militia, and in prisons, asylums, and all other institutions supported by public money, shall be discontinued. “‘3. We demand that all public appropriations for educational and charitable institutions of a sectarian character shall cease. “‘4. We demand that all religious services now sustained by the government shall be abolished; and especially that the use of the Bible in the public schools, whether ostensibly as a text book or avowedly as a book of religious worship, shall be prohibited. “‘5. We demand that the appointment by the President of the United States or by the Governors of the various States, of all religious festivals and fasts shall wholly cease. “‘6. We demand that the judicial oath in the courts and in all other departments of the government shall be abolished; and that simple affirmation, under the pains and penalties of perjury, shall be established in its stead. “‘7. We demand that all laws directly or indirectly enforcing the observance of Sunday as the Sabbath shall be repealed. “‘8. We demand that all laws looking to the enforcement of ‘Christian’ morality shall be abrogated, and that all laws shall be conformed to the requirements of natural morality, equal rights, and impartial liberty. “‘9. We demand that not only in the Constitution of the United States and of the several States, but also in the practical administration of the same, no privilege or advantage shall be conceded to Christianity or any other special religion; that our entire political system shall be founded and administered on a purely secular basis; and that whatever changes shall prove necessary to this end shall be consistently, unflinchingly, and promptly made.’ “No one would oppose religious proscriptions, or anything looking toward forcing religious opinions upon any one, more than the men of culture that have controlled this reform movement. It was reiterated again and again in the Mansfield Convention that we do not seek a union of church and state. They would deprecate all attempts on the part of the state to dictate to the church. They have distinct spheres, yet bear important relations to each other, inasmuch as God is the author of both, and both have the same ground to occupy. It has simply come to this, and infidels have forced the issue upon us. Either we are a Christian nation or we are not. Either our Sabbath laws, so essential to good order and the welfare of all classes, are to be maintained, or they are to be abrogated. In the latter case, we shall wade through blood, as Paris did when under infidel rule.” “Either our marriage laws, on which rest the sanctity of home and family relations, are to be upheld, or they are to be trampled in the dust. I am aware that many are opposed to this movement who are not infidels. They try to content themselves with the recognition of God in our various customs and laws, and do not see that it is these Christian usages which infidels are laboring hard to take from us, pleading the Constitution of the nation as on their side. This reform movement is not revolutionary, but simply seeks to express in the great charter of our nation, the fact that God is Supreme, and his law is the standard of right and wrong. We have been trying to do this in various ways as a nation, and now this movement simply asks that as an act of gratitude and duty, we acknowledge that God who gave us our birth, and has led us hitherto, as necessary to the life and permanence of our country. They are the revolutionists who seek to overthrow the past Christian usages and laws of the land.” Worldliness in the Church and Decline of Spiritual Power
By general confession the growth of worldliness in the church is admitted, which is equivalent to a confession of the decay, in a precise ratio, of spiritual power.—Presbyterian. THE THIEF ON THE CROSS.
By Dudley Marvin Canright
“And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise.” Luke 23 : 43. Here our opponents have found, as they think, a plain case favoring their view of going to Heaven at death. But we are convinced that the whole difficulty in this passage turns simply upon the punctuation. As it now stands punctuated, it makes the Saviour promise the thief that he should be with him in Paradise that day; but we believe this punctuation to be incorrect. Properly punctuated, it reads as follows: “Verily I say unto thee to-day, Thou shalt be with me in Paradise.” Putting the comma after “to-day,” where it properly belongs, the adverb “to-day” qualifies the verb say; that is, “I say unto you to-day, Thou shalt be with me in Paradise.” This makes sense of the passage. Now look a moment at the facts. Jesus was there, nailed to the cross, condemned to death. His enemies stood around his feet, cursing and reviling him. Everybody had forsaken him, and it looked as though God himself had abandoned him. Here the poor thief puts his trust in the Saviour. Under these circumstances, Christ is so touched with his faith that he says, Verily I promise you to-day, under these circumstances, as foreboding as they look, I here promise you that you shall be with me in Paradise, as you have requested. It will be remembered that the art of punctuation was not introduced until some 250 years ago. Thus Quackenbos’ Rhetoric, p. 81, says, “The ancients originally wrote their manuscript without marks or divisions of any kind. Points were said to have been introduced about two hundred years before Christ by Tristophanes, a grammarian of Alexandria, but they did not come into general use for several centuries. The modern system of punctuation was invented by Manutius, a learned printer who flourished in Venice at the commencement of the sixteenth century.” So when Luke wrote his gospel, there was no mark of punctuation put into it. These marks were introduced into the Bible about two hundred years ago, and the translators punctuated it according to their ideas of theology. In this case they plainly made a mistake. The use of the comma sometimes entirely changes the meaning of a sentence. We offer reasons why this passage should be interpreted as we maintain:— 1. Look at the request of the thief himself: “Lord, remember me when thou comest into thy kingdom.” Verse 42. This request shows that he never thought of reaching Heaven, or being saved, until the Lord should come into his kingdom. Hence Christ’s answer referred to the very time that the thief indicated, namely, when he should come into his kingdom. 2. Jesus said this man should be with him in Paradise. That Paradise is in Heaven, where God is, is plainly taught in the Bible, and generally admitted. Thus Paul says that in a certain vision which he had, he knew a man who was caught up to the third heaven (2 Cor. 12:2), and he immediately says that he was caught up into Paradise. Verse 4. From this we learn that Paradise is in the third heaven. Jesus says: “To him that overcometh will I give to eat of the tree of life, which is in the midst of the Paradise of God.” Rev. 2:7. This is another nail in a sure place. Paradise is in the third heaven, and the tree of life is in the midst of Paradise. One more text will settle the question. “And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life.” Rev. 22 : 1, 2. 3. The tree of life, then, stands before the throne of God, and this tree of life is in the midst of Paradise, and hence certainly Paradise is in Heaven, where God dwells. This is the place where Jesus promised to meet the thief. This promise was made on the day of crucifixion. Three days afterward, however, Jesus positively declared to Mary that he had not yet been to his Father. “Jesus saith unto her, Touch me not; for I am not yet ascended to my Father.” John 20 : 17. Three days after the promise was made, he had not been to Heaven. Did he make a promise, and then break it so soon? No; that cannot be. Therefore we are obliged to adopt the interpretation which we have given, in order to avoid a plain contradiction in the Scriptures. To say the very least, we must all admit that this passage is capable of being explained in harmony with the sleep of the dead. It does not state what our opponents believe. They only infer their views from it; but we have shown that their inference is unnecessary. EXCITEMENTS
By Roswell F. Cottrell
A large portion of mankind move by the impulse of the moment, and are carried by excitement. Where there are gatherings of the people, they run together, with no particular object more than “to see what’s up.” It was so at Ephesus when Paul was preaching the gospel there. Demetrius, calling his fellow-craftsmen together, got up a little stir; and the people, seeing it, rushed together. Something was going on, they did not know what. Some cried one thing, and some another; for the assembly was confused, and the greater part knew not wherefore they were come together. But Demetrius and the craftsmen touched the key-note, and they caught the spirit of the occasion, and all, with one voice, about the space of two hours, cried out, “Great is Diana of the Ephesians!” It is much the same way now. If any one can succeed in getting up a little excitement, and have it rumored abroad that a special work is going on in any particular place, thither will the people flock together out of curiosity, and, catching the spirit of the work, will fall in with it, so far as to help forward the excitement and spread still farther the flame. And this is called religious revival. The people in this land of Bibles are sadly in need of religious instruction. Do they get it? The preacher tells anecdotes and marvelous incidents, of wonderful conversions and thrilling death-bed scenes; and when he has raised his audience to a fever-heat, he exhorts and invites them to “come to Jesus,” taking it for granted that all know how to come, as well as he. Then all that make any kind of a move are counted in as converts. Soon the excitement is over. They don’t know why they cried with the rest, “Great is Diana of the Ephesians,” only it was the spirit of the occasion. They remain where they were before, until another wind blows, and then they are ready to be counted into the fold again. The people need instruction. They need to have the great doctrines of the gospel set before them,—the sacrifice and sufferings of Christ, and the object—to save men from their sins. They need to be told what sin is, not merely in a general way that it is doing wrong, but that it is the breaking of any one of the commandments of the law of God. “Sin is the transgression of the law.” Then men need to learn that repentance is breaking off from transgression, and turning to obedience of the same divine law. And having thus died to sin, to live no longer therein, they may be buried in the likeness of Christ’s death, and rise to walk in newness of life. Oh that there were more teachers of the truth! Adam Clarke on the Secret of Happiness
—“I have lived,” said Dr. Adam Clarke, “to know that the great secret of human happiness is this: Never suffer your energies to stagnate. The old adage of ‘too many irons in the fire’ conveys an untruth. You cannot have too many—poker, tongs, and all—keep them all going.” Noble, Rice Co., Jan. 27.—Began meetings here the 12th inst. The average attendance has been about fifty, and the interest has been good from the first. We could not ask for better attention and order than we have had here. Our meeting last Sabbath was well attended, and a good impression was made. Twelve, as nearly as I can learn, kept the Sabbath for the first time, and others seem to be almost persuaded to obey. Pray for the work here. R. F. BARTON. Ward, Wilson Co., Jan. 29.—I attended the Oswego quarterly meeting, Jan. 4, 5. Obtained one new subscriber for the REVIEW, and preached four times on Sabbath and first-day. Owing to bad roads, the attendance was small, but the meetings were full of interest. Jan. 7, I came to Ward. Held a two-days’ meeting with the church, and then commenced a series of meetings at the first school-house west of this place. Bro. Lamont came soon after, and we have labored together. The attendance has not been large, but some are deeply interested, and we hope for good results. L. D. SANTEE. Richland, Jan. 27.—I held meetings with this church Jan. 23-27, and spoke seven times. One brother and sister lately from Key West, Florida, who have located in Topeka, and had never heard of S. D. Adventists until quite recently, had embraced the truth through reading; they attended this meeting, and here heard their first discourse on present truth. The brother was baptized, united with the church, and subscribed for the REVIEW. The sister expects soon to unite with us. There seem to be some indications that good could be done in Topeka, if the General Conference could only furnish the needed help to carry through a successful course of lectures. SMITH SHARP. Perry's Mills, Clinton Co.—We have been holding meetings in a school-house near this place for the past twelve days. When we came, there was but one family here that kept the Sabbath, and scattered over the county there were eight or ten others who were holding on to present truth. We preached seventeen times, and the interest increased from the commencement to the close of our meetings. Toward the last, the house, even after bringing in extra seats, would not hold the people, and several loads drove away. We obtained four subscribers for our periodicals, sold several books, distributed over three hundred pages of tracts, and received by contribution $6.05, and some pledged to pay the tithe. We are convinced that, like many places in the north-eastern part of this State, this is a good field for labor. A. H. HALL. J. WILBUR. South Pierrepont, Silver Hill, and Fine.—In company with Bro. F. A. Hall, director, I visited the church at South Pierrepont Jan. 19, for the purpose of organizing a tract society. We found that though their numbers were small, they “had a mind to work.” This little church numbers only fifteen, yet we organized a society of eleven members, and three or four absent ones will probably join. They took a set of librarians’ books, pass books, etc. Union, love, and harmony prevail here. May God bless the little church at South Pierrepont; and he surely will as long as this union and spirit of labor exists. Jan. 20, I met with the Silver Hill church. Spoke from John 17:3. Many cheering testimonies were borne, and a desire was expressed to fully consecrate themselves to the Lord. The evening of the 24th, I commenced meetings again in Fine. A great deal of prejudice exists here, and the ground is cursed to a great extent by a “Crisis” influence. None have as yet decided to obey the truth, still we trust that the seed sown will yet bear fruit. Obtained one subscriber for the weekly Instructor, two for the Review two months, and two for Good Health four months. MILTON C. WILCOX. Fine, Jan. 28. Palmyra and Jasper.—From Jan. 27 to Feb. 5 I labored with the churches of Palmyra and Jasper. While at Palmyra, a majority of the members of the church of Adrian being present, a resolution was passed changing the name of the Adrian church to that of the church of Palmyra. The elder of the former church remains the elder of the latter one. The place of worship hereafter will be at Palmyra. This change has been made necessary by the fact, that, by removals and otherwise, Palmyra has become a more central point than Adrian is. At the latter place, however, there are two or three faithful souls whose missionary labors are, I trust, preparing the minds of the people there to receive the truth at no distant day. We held but two meetings at Jasper; but they were quite encouraging on account of the large attendance from without. We organized a Health and Temperance club at Palmyra, and obtained signers to the pledges at Jasper. Feb. 5. W. H. LITTLEJOHN. Carson City, Feb. 4.—Our meetings here closed last evening with an interesting temperance meeting. We have been here over two Sabbaths. This church is the first-fruits of my tent labor. It had been more than two years since I had visited them, yet only one has given up the Sabbath. Much improvement has been made in their Sabbath-school. They have just supplied themselves with Sabbath-school maps, etc. Nearly all the families in the church have provided themselves with “Spirit of Prophecy,” and the bound volumes of the Testimonies. While here, book sales amounted to not far from $70, and subscriptions to our periodicals number about thirty. We have had quite a good hearing from the outside, although, with one exception, all the sermons have been practical. If we could remain longer, I think a goodly number might be gathered in. Prosperity in temporal matters has attended this church, and some have been faithful in bringing “all the tithes into the storehouse,” and have proved the willingness of the Lord to bless his faithful servants; and the best of all is, they have a free spirit, and a consciousness that they have done their duty. Others have proved unfaithful in this matter. If the crops in 1880 are as good as they were in 1879, the tithes of this church will not be less than $900, and I think nearly all will do their duty in this respect. I have also visited several other churches since having reported. A. O. BURRILL. Labor among the Churches.—Since laboring at Liberty Pole in connection with Bro. Johnson, I have held meetings at Sand Prairie, Mt. Hope, Hurricane Grove, and Waterloo. At all these places the brethren seem to have a mind to work according to their ability. I have tried to bring the word of God plainly before them, and hope this effort has not been without good effect. Jan. 17, 18, we held a Sabbath-school convention at Mt. Hope. All expressed themselves pleased with the exercises and profited by them, and resolved to put forth greater efforts to advance the Sabbath-school interest. The T. and M. work in Dist. No. 3 was in a languishing condition. Held two tract society meetings with them, and received pledges for the purchase of tracts. With these and the Signs we trust a good work will be done. At the four places mentioned, we obtained forty-two subscribers for the Signs in clubs and several for the Review, ordered twenty-four copies of Spirit of Prophecy, organized health and temperance clubs at Sand Prairie and Mt. Hope, and obtained one hundred and sixty-five signers to the different pledges. The most of these have signed the teetotal pledge. Dist. No. 5.—Jan. 15, I held a meeting with a few of the brethren at Warren Town, where Bro. and Sr. Johnson and Sr. A. M. Fulton met me. The 16th we all went to Lake City, where we met Brn. Norton and Babcock, for whose needed and efficient help in the Lake City meetings all felt grateful. Two sessions of the T. and M. society were held on first-day. The Secretary’s report for the quarter ending Dec. 31, 1879, was read, also a compared report of the work done by each church this quarter and the previous one, showing a great increase on the whole. There has been serious trouble among the brethren here, and the work was painful and severe; but we tried to trust in the Lord, and lean not to our own understanding; and after long and patient effort the tide turned. Offenses were confessed with humility and tears; and all seemed as glad to forgive as they were to be forgiven. Great relief was felt, and praise to God, gratitude, and joy followed. So great had been my love and interest here, that no relief from personal trouble could have given me more joy. “Praise ye the Lord, all ye his people.” May the Lord bless them out of Zion, and give them peace henceforth. The preaching during the whole meeting was solemn, searching, and impressive, and much of it practical. The T. and M. work, the reading of the Testimonies, and the gifts in the church, as well as the necessity of being informed concerning our faith and of leading holy lives, were forcibly dwelt upon in the social meetings as well as in the sermons. Monday and Monday night were spent at Lake City; and Tuesday evening we met a house full at Bro. Turner’s, where we had an interesting meeting. This is about twenty-five miles from Lake City. Wednesday evening a good congregation at a school-house near Bro. Judd’s, listened attentively to an impressive sermon from Sr. Johnson. Owing to a disappointment in expected help, most of the preaching devolved on Sr. J., who preached eleven successive evenings, and twice on both the Sabbaths and Sundays. Thursday night a good congregation at Bro. Utter’s listened to the word with attention. Friday evening we commenced meetings at Lucas, and continued them over Sabbath and Sunday. All the brethren who live here, and some others, were present, all animated and interested. Three sermons, a social meeting, and a Sabbath-school occupied the Sabbath. Their Sabbath-school numbers sixty-two members. Sunday we had two sermons, and two sessions of the T. and M. society were held, and last of all a meeting of the V. M. society, which is trying to get into working order. At the T. and M. meeting the compared reports were again read, the general work was discussed, and recommendations and explanations were made. The108 nearness of the end, the necessity of preparation, and the importance of sharing the work if we hope to share the reward, were dwelt upon here, and great interest was manifested. We all finished our work in these meetings with grateful hearts, feeling that the Lord had been with us. More interest in the work was shown than ever before; and the attendance of those not of our faith was greater than we have ever before seen in this district. Some disorders were corrected. The fields are white for harvest in this district, but the laborers are few. Six or seven openings for labor were found during this visit in this district. Pray the Lord of the harvest that he may send forth laborers into his harvest. THE HARVEST.
By L. D. Santee
Soon will the harvest cease forever, gathered the golden grain;
Soon from the wheat will the tares be severed, and bound in bands of pain;
Soon shall the reapers rest from labor, still every shining blade,
The harvest be done forever, and the precious fruitage saved. Field after field is ripe for the harvest, the waving heads are white,
And the Lord of the harvest sends his servants down where the grain is ripe,—
Sends his servants into the field, to weep, and toil, and pray;
Till the amber light of the setting sun tells of the dying day. Soon o’er the fields where the reapers labor, shall wrathful burnings sweep;
Many then shall wail in anguish, in outer darkness weep;
Many will be lost forever who sinned their grace away,
And with the tares be bound for burning—’tis then too late to pray. Soon to Heaven’s garners shall the righteous be gathered in;
But they who are numbered with the tares, bearing the fruit of sin,
Though they have shared the sunshine by the side of the golden grain,
A fearful death shall find them, in woe, and tears, and pain. Valparaiso, Jan. 27.—But few of the T. and M. officers were present at the meeting held here Jan. 24, 25. The State Secretary and the director of Dist No. 3 rode about one hundred and fifty miles to attend this meeting. All present manifested a good degree of interest in the work. This church is in a prosperous condition, with an outside interest which I trust will result in the ingathering of other souls. CHAS. L. BOYD. Stanton, Montgomery Co., Feb. 3.—Jan. 24 to 28, I visited the friends in Lincoln township, Adams Co. Some have given up the Sabbath, and others have commenced its observance. Three subscribed for the Tidende, and some books were sold. I am now laboring among the Swedes in Montgomery county. I have held but one meeting, but I understand that the truth presented has become the topic of conversation. I need the prayers of my brethren. Let us who are laboring in Iowa awake to our duty. WEST VIRGINIA.
By I. Sanborn
Rockport.—On account of bad roads and almost constant rains, I closed my meetings here last evening. When the roads settle in the spring, probably about the first of May, I expect to return, and spend the summer in this vicinity. On account of a misunderstanding, the Disciple minister from Ohio only came within twelve miles of here. So that opposition has flashed, and passed away. I leave an organized society of sixteen Sabbath-keepers here, with good prospects for additions to their number, as for miles around many are reading. An opponent said in one of his sermons that he had learned many things from the Bible since Bro. Sanborn came here. A member of the M. E. church heard me one evening on the immortality question, and decided that I was a bad man. But on New Year's day I attended the M. E. meeting, and spoke about four minutes. Two days after, the same man came two miles to confess to me that he had changed his mind, and now believed I was a good man. I have since learned that the few words I spoke on that occasion so far removed prejudice that they are willing to let me preach in their meeting-house. And here I wish to say, that by a prayerful, faithful study of the Testimonies to the Church, especially that part of them that pertains more directly to the work of the ministers, I have learned things respecting the dear Saviour's ministry, and the way he wants me to labor, that I consider invaluable. And with the help and blessing of God, I hope to learn still more. It is just the knowledge I must have in order to be a successful laborer. I leave here to-morrow, the Lord willing, for Baltimore, Md., where I expect to remain a few days; and from thence I go to Camden, N. J., to spend some time. My address will be North Scituate, R. I., and Mrs. S. will forward to me. I. SANBORN. The Right Way to Do It.
By S. N. Haskell
The institutions from which the truth of God emanates are important in proportion to the importance of the truth and the work of carrying it forward; and whatever is done to bring them into favorable notice, is, so far, building up the cause of God and co-operating with the angels in their work. The colporters and canvassers for our periodicals who are now at work in different parts of the field, can do much in recommending our institutions, especially the Sanitarium and College. Each canvasser, colporter, or minister, who travels from place to place and visits families, should have a few copies of the Sanitarium “Descriptive Circular” and the College Record to present to individuals whenever there is a proper opportunity for so doing. One of our brethren in Springfield, Ohio, who has sent in the names of over one hundred paying subscribers to Good Health since Jan. 1, 1880, says in a letter dated Jan. 25:— “While at work in behalf of Good Health, I find quite a number who have decided to attend some health institution this winter or spring. I ought to have some of the descriptive circulars of the Sanitarium and those giving terms, etc., to give to interested parties. Hereafter, in sending in names for Good Health, I will designate those to whom such circulars should be sent. I will also send you a list of such names in this letter. “I am of good courage in this work. I have never been so kindly received in other cities, and a great interest is manifested by nearly all I visit. Many kind wishes for myself and work are heartily expressed as I bid them ‘Good day.’ “The wealthy respond quite cheerfully. I hope by April to have five hundred subscribers in Springfield. I trust this effort will do more to advance the cause of true temperance in this place than any which has been previously made.”