The friends of the temperance cause convened at the Seventh-day Adventist house of worship in Oakland, Tuesday, Oct. 7, to consider the matter of organizing a health and temperance club. The exercises of the evening were introduced by a march from the Pacific Press Band. A select choir, led by D. S. Hakes, sang the anthem, “Wine is a Mocker,” which was well sung. Prayer by Eld. J. H. Waggoner. The congregation then sang, “Lift him up.”
Eld. S. N. Haskell stated the object of the meeting. He said that while we as a denomination are in sympathy with all temperance movements, there are reasons why Christians should raise still higher the standard of temperance. (1.) They should be so near to God that they may point the inebriate to our Lord Jesus Christ, who can enable him to overcome his appetite. The Saviour placed himself in man’s stead, and was tempted on the point of appetite, that he might know how to succor those that are tempted. (2.) The platform of temperance should be broader than that which is commonly recognized by the world. It should include everything which intoxicates. Hence alcohol, tobacco, tea, coffee, and all such stimulants, which unfavorably affect the human system, should be discarded by all Christians. The Greek word rendered temperance signifies self-control, and it is included in the list of Christian graces. (3.) An organization should be effected that can reach all, even the most degenerate; for this reason we have three pledges. First and best is the teetotal pledge, which rejects all narcotics and stimulants, including tea and coffee; next the anti-rum and tobacco pledge, and then the anti-whisky pledge. The standard should be raised so high, and efforts be put forth with such zeal, that the attention of the world will be called to our work.
The choir then sang, “Look not upon the Wine.”
An appreciated address was made by Rev. John Thompson, of Oakland. Referring to the use of tobacco, he said that the power to mitigate this evil rested, to a great extent, with the ladies, whose influence, if applied in solemnly protesting against the hurtful and ungodly practice of tobacco-using, and discountenancing all who indulge in it, might almost wholly eradicate this foul habit from our land. The body should be made a fit temple for the indwelling of the Holy Ghost, which it cannot be with all this stench and filthiness about it. The gospel plan of temperance is the only one upon which any permanent work will ever be effected.
The secretary then read the constitution for local health and temperance clubs, and it was unanimously voted that such an organization should be formed. A nominating committee was appointed by the Chair, and while they were deliberating, the pledge papers were circulated among the audience. As the solicitors commenced their work, “Dare to be a Daniel” was sung with an instrumental accompaniment consisting of eight pieces, followed by remarks from J. E. White. Seventy names were obtained, nearly all of them upon the teetotal pledge. A goodly number had previously signed, which are not included.
The nominating committee reported as follows: For leader, J. E. White; secretary, C. H. Jones. These persons were duly elected.
“Labor and Wait” was then sung by the choir.
Eld. Waggoner then made some forcible remarks, showing the evil effects of stimulants upon the system, and the necessity of preserving our health and strength in order to be acceptable servants of the Most High. The closing piece, “For God and the Right,” was then sung.
Thus closed our encouraging temperance meeting, some renouncing tobacco and not a few tea and coffee. We can but hope that this commencement will result in permanent good to the temperance cause.
BARBARA C. STICKNEY, Sec.
OCTOBER
Upon the brown and far-off hills
The haze lies soft and blue,
While nuts are dropping thick and fast
Where summer wild flowers grew.
The maple's gold and crimson leaves
Like blood-stained banners gleam—
And purple asters ope their bloom
Beside each forest stream.
The woods like some grand temple stand
Beneath the glowing skies,
While down the long dim aisles the haze
Like slumbering incense lies.
No organ's deep majestic notes
Come pealing on the air—
No choral strain triumphant floats
Along these arches fair—
No voice is heard—no sound, save but
The brooklets rippling flow,
Or whistling quail in covert thick,
Where scarlet berries grow.
Perchance some frightened rabbit's tread
May wake an echo there,
Or drowsy hum of honey bee
Fall on the dreamy air.
The sunflower and the golden rod
Their gaudy hues unfold,
And seem as if some midas-touch
Had changed them into gold.
The grapes in purple clusters hang
Upon the clinging vine,
And in the orchard, 'mid the leaves,
The ruby apples shine.
But through the forest, o'er the hills
A voice comes whispering low—
It murmurs of the wintry winds
And of the falling snow.
The crimsoned leaves to earth must fall,
And breezes o'er them sigh—
O! sad it seems that aught so fair
Should ever fade or die.
We read on every falling leaf
This lesson most sublime,
That resurrection's holy power
Shall triumph over time.
For though the summer flower may fade,
The spring with sun and rain
Shall call them from the hill and vale
To bud and bloom again. —Selected.
JUDGMENT AND JUSTICE.
By Mrs. Wm. W. Chase
“Thus saith the Lord, Keep ye judgment, and do justice; for my salvation is near to come, and my righteousness to be revealed.” Isa. 56:1.
There are four very important things spoken of in this verse. If we understand the prophetic chains aright, and we have now reached the last link of all those chains, then certainly we must be living very near the close of our probation, and the end of all things spoken by all the holy prophets since the world began; and this scripture just quoted must apply to the generation now living. How important, then, that we examine ourselves to see if we are keeping judgment, and doing justice to ourselves and to our fellow-beings. If we are doing so, the Lord will surely fulfill his part; and as Simeon and Anna waited for the consolation of Israel, and saw their hopes realized, so may we that are waiting and watching for our Saviour’s second coming, have our hopes realized in seeing his salvation come and his righteousness revealed. Oh, what a revelation that will be! We shall see our Saviour as he is, and be made like unto him. Then shall we know the height and depth of a Saviour’s love. Then shall we see God’s righteousness revealed, and the claims of his just and holy law vindicated.
The psalmist says: “Thy commandments are exceeding broad.” May we strive to realize their breadth and conform our lives to them, that we may also say with the psalmist, “O how love I thy law, it is my meditation all the day.” Let us seek meekness, that we may claim the promise of God, “The meek will he guide in judgment, and the meek will he teach his way.”
I would ask the unconverted if they are doing justice to themselves when they neglect to accept the salvation that God has provided for them. He says, “What could have been done more in my vineyard that I have not done?” If we fail to obtain eternal life, it will be our own evil natures and desires that have kept us from it. Why cannot we be wise, and deny self of things that are not for our good, and so live that we may obtain a home where sickness, sorrow, pain, and death will never come, and a life that will never end. Why not so live that we may have an abundant entrance to those mansions which our Saviour has gone to prepare for those that love him!”
MRS. WM. W. CHASE.
Write It on a Rum-Cask.—Rev. Baron Stowe
Once preached from the words, “In that day shall there be upon the bells of the horses, ‘Holiness unto the Lord,’” etc. The sermon was of a practical character, and enforced the truth that in every transaction of life, in everything in which we engage, this should be the great principle which should govern us. “Inscribe these words,” said he, “on every implement of trade; upon the yardsticks upon your counters; upon your scales and measures; let it be written at the head of every page of your day-book and ledger—‘Holiness unto the Lord.’”
There was a man in that audience (a stranger) who was largely engaged in the rum traffic.
As Mr. Stowe closed his sermon he said, “Some one has remarked that he can judge of the propriety of an idea if you can paint it out on the wall. Let us apply this text: Inscribe over the entrance to the house of God, ‘Holiness unto the Lord;’ nothing could be more proper; let it be inscribed over your court-houses and colleges, over your hospitals and charitable institutions, and nothing could be more suitable. But suppose we inscribe over the entrance to a drinking-saloon or gambling-house the words, ‘Holiness unto the Lord;’ or suppose we go down on the wharf and inscribe on those casks of liquid fire that burn men’s bodies and destroy their souls, ‘Holiness unto the Lord.’”
He closed here. The rum-seller went out, cursing the preacher and the sermon. Why, he only asked the question how the words “Holiness unto the Lord” would look inscribed on a rum cask; but that single question had a more terrible effect on that man’s conscience than a whole hour’s denunciation of the rum traffic.—Presbyterian.
INDIANA H. AND T. SOCIETY.
By Dr. W. Hill; Sadie G. Edwards
In connection with the camp-meeting held at Rochester, Ind., the Indiana H. and T. Society was re-organized. The Association convened in the tent Oct. 5, at 6 o’clock P. M. Meeting called to order by the president, Dr. W. Hill. The secretary being absent, W. W. Sharp was chosen secretary pro tem. Prayer by Eld. S. H. Lane. The pledges were circulated, that those who desired to become full members might have the privilege of taking part in this meeting. The enrollment of full members was 139; that of pledge members, 120. Remarks were made by the president, concerning the object and success of the temperance movement, and by Eld. Lane and W. C. White on the importance of this work. A committee of three was appointed to nominate officers for the ensuing year. Dr. W. Hill was chosen president, and Sadie G. Edwards secretary and treasurer.
DR. W. HILL, Pres.
SADIE G. EDWARDS, Sec.
THE TEMPERANCE CAUSE IN KENTUCKY.
By G. K. Owen
On the camp-ground, Friday, Oct. 3, Bro. N. J. Bowers of Ohio spoke before an attentive audience on the subject of temperance in its general bearings and relations. He spoke of the advantages of the American Health and Temperance Association. Other temperance societies do not strike at the root of the evil. We must “pluck up error by its lowest roots.”
Sunday evening, Oct. 5, Eld. Canright spoke with great freedom on the subject of temperance from a Bible standpoint, tracing the results of yielding to the temptations of appetite and passion from man's fall in Eden down the stream of time to the present generation, and showing that in this respect the tendency of the present generation is downward and dangerous. The design and principles of the American Health and Temperance Association were explained and the indulgences forbidden in the teetotal pledge were so exposed to the light that all could see their hideous features. The effect of this meeting was very favorable and the result highly encouraging. Nearly every Seventh-day Adventist on the ground signed the teetotal pledge, and twenty-four paid the initiation fee.
At a meeting held Monday, Oct. 6, after interesting remarks by Eld. Canright on the history, plans, and importance of this society, it was voted to organize a Health and Temperance Association. Eld. Canright was elected chairman, and G. K. Owen secretary pro tem. The following permanent officers were nominated and duly elected: For president, G. K. Owen, Edgefield Junction, Tenn.; secretary, Belle Campbell, Elizabethtown, Ky.
Adjourned sine die.
G. K. OWEN, Sec. pro tem.
THE KENTUCKY STATE SABBATH-SCHOOL ASSOCIATION.
By S. Osborn; Mary L. Williams
THE first annual session of the Kentucky and Tennessee Sabbath-school Association was held in connection with the Conference, Oct. 6, 1879. Opened with prayer by Eld. D. M. Canright.
The following officers were elected: For president, S. Osborn; vice-president, G. K. Owen; secretary, M. L. Williams; executive committee, S. Osborn and Clinton Owen.
The number of members at the time of the last yearly report was 38; present number, 163; amount of contributions, $5.10; number of schools, 8.
Bro. Canright spoke of the great necessity of all the schools supplying themselves with proper books, and the sum of $3.60 was donated for that purpose. He also urged that all schools should make out quarterly reports.
The Sabbath-school met in the tent Sabbath morning. The forty-eight students were arranged in three classes by Bro. Osborn. All seemed to understand their lessons. Eld. Canright’s instructions on the manner of conducting Sabbath-schools were highly appreciated. The interest in the Sabbath-school work has increased during the past year, and had all been faithful to duty much more might have been accomplished. Let us all be faithful during the coming year, and pay up our pledges.
Adjourned sine die. S. OSBORN, Pres.
MARY L. WILLIAMS, Sec.
AN EDUCATED MINISTRY.
By James White
CHRIST, the teacher sent of God to give light to the world, was the greatest educator the world ever knew. The Son of God was the embodiment of knowledge and wisdom. He said to men in the common walks of life, “Follow me,” because those who were proud of their education and position rejected him, and would not be his disciples. He did not call those to be his first apostles because they “were unlearned and ignorant men;” but because they would leave all and follow him. They would humbly sit at his feet, be instructed by his words of wisdom, be impressed by his example, and thus receive from the world’s Redeemer the highest type of education. This qualified them to correctly represent their Master and preach his gospel.
After the opening of the ministry of Christ in the heavenly sanctuary, a man of learning was needed whose sanctified powers were to be employed under the inspiration of the Holy Spirit in tracing from the type to the antitype, from the shadow to the substance, thus directing the Hebrew mind from the worship of the Old, up to that of the New Jerusalem. That man was Saul of Tarsus, now the Paul of the New Testament. He was the man for the time in which he lived. At that crisis, when the old order of things was passing out, and the new dispensation was being established, a man of learning and power was needed.
Martin Luther was the man for his time. He was daring and sometimes rash, yet was a great and good man. The little horn had prevailed, and millions of the saints of the Most High had been put to death. To fearlessly expose the vileness of the papal monks, and to meet their learning and their rage, and also to win the hearts of the common people with all the tenderness and affection of the gospel, called for just such a man as Luther. He could battle with the lion, or feed and tenderly nurse the lambs of Christ’s fold.
And in order that the church might be brought up still higher from the empty forms of the papacy, and salvation by works alone, God raised up Whitfield, the Wesleys, and others, who stood high among the learned men of their day. For every crisis, God has given to the church men equal to their task.
The world’s greatest crisis is upon us. The grand scheme of redemption is soon to close. And in its closing hours a message of warning is to go forth. A theological conflict is impending. The last message, with its burden of unpopular truth, is to have hurled against it the learning and power of the popular clergy. Men of God, qualified for the work of standing in defense of the great truths of the gospel of the coming kingdom, are wanted.
Time is short, and preparations for the great work to be accomplished in a brief space of time should be made as speedily as possible. Some of those yet in their teens who have the ministry in view should take a full course of study at the Battle Creek College, while others more advanced in years, and who feel pressed to enter the field, should take time, and should be helped, if necessary, to take a term or two. The field is the world, and in the vast harvest there is work for harvesters of different qualifications. Rural districts must be entered, as well as our large cities.
Christ’s ambassadors need not be all Pauls, Luthers, Whitfields, and Wesleys. “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty.” 1 Cor. 1:26, 27.
There is room for all to labor who have a heart to work, and each should seek that locality to which his ability and qualifications are best adapted. We have but few men who are now qualified to enter large cities and hold a congregation of those who have listened to able speakers. Young men and small men have made grave mistakes in spending time and means laboring in places too large for them, where they have accomplished next to nothing. The same amount of labor and means, in connection with our publications, might have raised up a good church in some rural district. The Lord had places and work for the fishermen of Galilee as well as for Paul, the scholar for his time.
J. W.
THE BIBLICAL INSTITUTE.
By James White
GENERAL RALLY OF YOUNG MINISTERS, AND THOSE WHO HAVE THE MINISTRY IN VIEW, IS EXPECTED.
In last week's Review we suggested that the term of the Biblical Institute would commence with the second term of the current College year, and might extend to the close of that term of nearly nine weeks. A preliminary meeting will be held the evening of the 22d inst., and addresses will be given on each evening following; but the regular, organized work of the term may not commence till Monday evening, the 27th.
This will give time for all to reach Battle Creek who design to avail themselves of the great advantages of this special course. And here we would state that the time of its continuance can better be determined at the close of the General Conference. It is suggested that one hour each day be devoted to penmanship, one hour to English grammar, and one hour to rhetoric. One lecture each day will be given on one of the following subjects, by J. H. Kellogg, M. D., of the Sanitarium, all of which will receive attention during the course:— The principles of health reform; Digestion, its anatomy, physiology, and hygiene; The physiology and hygiene of respiration, including the principles of ventilation; The brain and nerves, including the nature of mind and thought, and the relation of mind and matter, together with mental hygiene; Temperance, including alcohol, tobacco, tea and coffee, opium and other narcotics and stimulants; Logic, or correct methods of thought and reasoning; The general principles of science; Science and the Bible, and the relation of science to Adventism.
The lectures upon the subjects of health and temperance will be prepared expressly for the purpose of presenting in a concise form the scientific arguments on those subjects, and will be profusely illustrated by charts, models, black-board sketches and experiments.
It is also designed that there shall be a class in elocution, under the instruction of a competent teacher.
During and immediately following the Conference, lectures will be given on the methods of labor in the various branches of our work, such as the distribution of reading matter in connection with tent and camp meetings, how to advertise tent-meetings, how to sell books, and how to conduct a course of lectures; also, instruction will be given on how to organize temperance and T. and M. societies, Sabbath-schools, etc., on church organization and church business, including how to keep church, T. and M., Sabbath-school, and temperance records and accounts. The above, with one Bible lecture each day, on live subjects not fully dwelt upon in previous Biblical Institutes, will give abundance of work for the most ambitious, and will fully employ the time of every student for at least the first four weeks of the course.
The General Conference committee become responsible for the expenses of special teachers, and lights; therefore no tuition fees will be required for the special course. J. W.
PETER AND THE COCK-CROWING.
WE are asked by several correspondents to harmonize with each other the statements of the evangelists in regard to the crowing of the cock in connection with Peter’s denial of Christ, and also to harmonize with them a statement made in Spirit of Prophecy, Vol. 3, p. 169.
The difficulties suggested for solution are 1. That cocks were not allowed in Jerusalem on account of the holy things, and hence there were none there to crow on this occasion; 2. That three of the evangelists speak of only one crowing of the cock, while Mark mentions two; 3. That Spirit of Prophecy speaks of the cock’s crowing three times.
As to the first assertion that cocks were not permitted at Jerusalem, S. J. Andrews, Life of our Lord, p. 145, says that it “has no basis.” Dean Alford on Matt. 26 : 34, says, “A question has been raised whether cocks were usually kept or even allowed in Jerusalem. No such bird is mentioned in the O. T., and the Mischna states that the inhabitants of Jerusalem, and the priests everywhere kept no fowls because they scratched up unclean worms. But the Talmud is here not consistent with itself; and Lightfoot brings forward a story which proves it. And there might be many kept by the resident Romans over whom the Jews had no power.” Lightfoot says, “It is certain that there were cocks at Jerusalem as well as at other places.” Smith’s Unabridged Dictionary of the Bible, quoting Harris (Dict. of Nat. Hist. of Bible, p. 72), says: “‘If there was any restraint in the use or domestication of this bird, it must have been an arbitrary practice of the Jews, but could not have been binding on foreigners, of whom many resided at Jerusalem as officers or traders.’ Thomson (Land and Book, p. 672) says the fowls are now common in Jerusalem; ‘that they swarm around every door, share in the food of their possessors, are at home among the children in every room, roost over head at night, and with their cackle and crowing, are the town clock and the warning bell, to call up sleepers at early dawn.’” Bloomfield, on Matt. 26 : 34, suggests that even though none might have been allowed in the city, they would be outside, and their crowing there could easily be heard in the city in the stillness of night.
From all this we may consider it decided that the literal crowing of the cock is intended, and that there were such fowls either in, or immediately without, Jerusalem, to do the crowing which is mentioned.
We now come to the record of the evangelists concerning this event. Matthew says: “Verily I say unto thee, That this night before the cock crow, thou shalt deny me thrice.” Matt. 26 : 34. Luke says: “The cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.” Luke 22 : 34. John says: “Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.” John 13 : 38. These all seem to agree. But Mark says: “This day, even in this night, before the cock crow twice, thou shalt deny me thrice.” Mark 14 : 30. And in the record of the fulfillment of this prediction the same peculiarity is observed: Matthew, Luke, and John speak of only one crowing, Mark speaks of two, asserting that the cock crew after his first denial, and the second time after his third.
This is explained by the fact that there was a period of the night which was called the cock-crowing, which was the third watch of the night, from midnight to 3 o’clock A. M. This seems to have been marked by the crowing of the cocks at its commencement and its close, so that people came to speak of two cock-crowings; and the latter, at the close of the watch and near the break of day, being so much more marked and prominent than the former, came to be regarded pre-eminently as the cock-crowing. Now it is the view of all commentators that the words of Christ to Peter, “Before the cock crow,” are to be understood as referring not to the individual act of the crowing of the cock, but to the period of the night which bore that name, as if he had said, “Before the time of the cock-crowing, thou shalt deny me thrice;” and that Matthew, Luke, and John use the term in the popular sense, referring to the latter period, but Mark is more accurate, and recognizes the first crowing, and speaks of the latter as the second, which it really was. So from their different standpoints their language is to be understood thus: Matthew, Luke, and John are to be understood as saying, Before the cock crow, that is, before this time of the night which is pre-eminently and popularly known as the cock-crowing, thou shalt deny me thrice; but Mark is to be understood as saying, Before that time of night which is the second period of the crowing141of the cock’s (referring, in more accurate language, to the very same time that Matthew, Luke, and John refer to) thou shalt deny me thrice.
On this point Dean Alford remarks: “The first cock-crowing is at midnight; but inasmuch as few hear it, when the word is used generally, we mean the second crowing early in the morning, before dawn. If this view be taken, the cock-crowing and double cock-crowing amount to the same, only the latter is the more precise expression.”
Bloomfield says: “It has been thought a contradiction that Mark 14 : 30 says, πρὶν ἢ δὶς ἀλέκτορα φωνῆσαι [before the cock crow twice]. But there will be none, if it be considered that the heathens reckoned two cock-crowings; of which the second (about day-break) was the more remarkable, and was that called κατ’ ἐξοχήν [by way of eminence] the cock-crowing. Thus the sense is, ‘before that time of night or early morn which is called the cock-crowing (namely, the second time which bears that name), thou shalt deny me thrice.’ Mark relates the thing more circumstantially, but there is no real discrepancy between the two accounts.”
Whitby (comment on Matt. 26 : 34) says: “Here note that there is a double crowing of the cock mentioned by heathen authors, Ammianus, Aristophanes, and Juvenal; the first was about midnight, the second at the fourth watch of the night, or the breaking in of the day; and this latter, as being the louder and more observable, in the enumeration of the times of night is that which is properly called ἀλεκτοροφωνία, or cock-crowing. . . . Of this crowing of the cock are St. Matthew and the other evangelists to be understood when they relate Christ’s words thus, ‘before the cock crow’ (i. e., before that time of the night which bears that name, and that crowing of the cock which is emphatically so called) ‘thou shalt deny me thrice.’”
Calvin (Harmony of the Evangelists, Vol. 3, p. 263) says: “Indeed, I have no doubt that when Christ said to Peter, Before the cock crow, he meant the cock-crowing, which includes many crowings; for cocks do not merely crow once, but repeat their crowings many times; yet all the crowings of a single watch are called but one cock-crowing.”
The records of the evangelists are thus clearly harmonized. They speak not of the distinct acts of the crowing of the cock, but of those periods of time in the night during which the cocks crow; and there being two of these seasons, the first of which was not usually recognized, three of the evangelists pass this by and speak only of one; but Mark, not passing over the first, calls that of which the others speak the second; and each of these seasons was called but a cock-crowing, singular number, though many cocks might crow therein, or one cock might crow many times.
Now as to the statement in the “Spirit of Prophecy,” that is easily harmonized with the evangelists when we consider what is evidently a fact, that that work speaks not of these periods of cock-crowing, as the evangelists do, but of individual acts of this kind. And the thought is indeed striking that after every denial of Peter, the cock should crow.
To recapitulate, we have before us these facts: 1. That there were cocks in Jerusalem, the crowing of which was heard each night in the city. 2. That there were two cock-crowings, the first about midnight, the second near the dawn of day. 3. That this latter, being the more prominent, was regarded as the cock-crowing, the first, in general conversation, not being counted. 4. That when Christ said to Peter, Before the cock crow, the meaning of this language was, before the period of night called the cock-crowing, near the break of day, the great idea being the shortness of the time before he would deny him; thus, This night before the break of day thou shalt deny me thrice. 5. That Mark, using a more accurate form of expression, speaks of this as the second cock-crowing. 6. That Peter’s denials were to be made, and were all made, before this. 7. That meanwhile the midnight crowing, noticed by Mark but not by the other evangelists, had taken place. That Peter commenced his denials about midnight, and that after his first denial the cock crowed, this being the first, or midnight crowing mentioned by Mark, and the first individual crowing mentioned in “Spirit of Prophecy.” After the lapse of some time, Peter denied the second time, and the crowing of the cock was heard again, as mentioned in “Spirit of Prophecy,” but not noticed by Mark, as he is not speaking of the individual crowings, but only of the periods of time called cock-crowings, and in the first of which this would come. But to neither of these does the testimony of Matthew, Luke, or John apply. 9. That more time elapses, and Peter finally denies again with cursing. We have now drawn near the close of the third watch and opening of the fourth, and toward the dawning of the day; and the shrill notes of the cock are again heard. Peter’s denials are now all made, and this opens the cock-crowing season proper. This is the one to which the testimony of Matthew, Luke, and John applies; but it is that which Mark enumerates as the second period of cock-crowing; and it is the third individual cock-crowing mentioned in the “Spirit of Prophecy.”
We think the subject is now cleared of all difficulty, and that a harmony of all the testimony is established.
EDUCATIONAL RELIEF FUND.
By James White
We are happy to know that the subject of the proper education of men for the ministry is taking strong hold of the minds of our people. As we have presented this matter at the several camp-meetings during the season now past, liberal and hearty responses have been made by those present. And as this is a subject in which all should feel a lively interest, and all bear a part, we send out an appeal on the subject of education in the form of a four-page tract, with pledge papers, to the T. and M. librarians, for them to present to all the friends of education. And when all shall have been urgently solicited to loan and donate according to the terms specified on the blank pledge papers, they should be returned to REVIEW AND HERALD, Battle Creek, Mich. On the line following the name and amount pledged, the address of each person should be given in plain handwriting. Also the name and address of the solicitor should be given on the back of the paper. From this point the pledges will be forwarded to the proper persons in the several Conferences, where they will be held for collection. Each Conference will have the management and benefits of its own funds, as explained hereafter.
At the business session of the Michigan Conference, held in connection with the camp-meeting at Lyons, Mich., the following preamble and resolutions were passed by that body. All our Conferences have adopted the same, in substance:—
Whereas, The demands for efficient labor in the cause of God are very great, and whereas the laborers already in the field are so few that scarcely half of the calls for help in the various departments of the missionary field can be met, therefore
Resolved, That this Conference recommend that a State Educational Relief Fund be raised and managed as specified hereafter.
Resolved, That we recommend that this fund be made up of loans and donations; that the loans be made for three years in sums of not less than $10, without interest; that donations to this fund be made in sums of not less than one dollar; and that three trustees be elected by this Conference to take charge of this fund, to decide who are proper persons to receive aid from it, and to grant all such persons aid to the extent that seems best in the judgment of the committee.
Resolved, That at the first appointment one of these trustees be elected for a full term of three years, one for two years, and the third for one year, and at each annual meeting, ever after, there be one trustee elected to fill the regularly recurring vacancy.
Resolved, That one-third of the fund actually under the control of the trustees at any one time, be kept in the treasury as a reserve to secure the payment of loans falling due.
Resolved, That the time for which any loan is made will begin when the money is actually paid into the treasury.
The second term of the current College year opens Wednesday, the 22d inst., at which time the Biblical Institute will also commence. In view of the great importance of this term we urge activity on the part of all who receive the pledge papers. J. W.
INTERESTING MEETINGS.
Sister White addressed a large congregation in the Tabernacle, Sabbath forenoon, Oct. 18, from John 14:27: “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.”
She showed the difference between the peace which Christ gives, and the false and dangerous peace which springs from a feeling of carnal security. The peace which the world gives,—fitful, unreliable, disappointing,—was presented in its true colors; also the peace which it is the privilege of the Christian to enjoy,—never-failing, undisturbed by surrounding circumstances, because drawn from Christ, the inexhaustible source and the living fountain, who lives and reigns in the heavens, high over all.
It was also shown how we cut ourselves off from the peace of Christ by not trusting in him, and willingly and cheerfully taking his yoke upon us. The theme was a fruitful one, and the discourse replete with instruction and admonition.
In the afternoon Bro. White spoke on the subject of “Holding the Fort,” after the spirited hymn, “Hold the Fort,” had been appropriately sung by the congregation. Applying the subject to our present situation in Battle Creek, he showed the responsibility resting upon all who locate here to stand by the cause in all its departments and be true to the right. From the standpoint of the truth, this is a holy and sacred place, something like Sinai, when God was about to proclaim his law, and the word went forth to sanctify the mount and sanctify the people. So now the great truth respecting a reform in this law, and the preparation for the coming of Christ from Heaven is going forth from this place, and those who engage in this work should be a zealous, devoted, holy people.
His subject led him to take a historical review of the work in this place, tracing it up step by step from its small beginning to its present magnitude, speaking of the spirit in which the work has been performed, and looking over to the infinite reward which awaits those who shall be faithful to the end. His feelings kindled with this glorious theme till he was unable to give utterance to them in words. A deep impression was made upon the congregation. It was good to be there.
Immediately after the service, Bro. W. baptized three in the Kalamazoo River, two uniting with the church here, and one with the church in Jackson, Mich.
In the evening a meeting was held to make further preparation for the Institute and General Conference. Thus closed another good Sabbath for the church in Battle Creek.
CHEERING NEWS.
From a letter written by Bro. Wm. Ings to the V. M. Society of Battle Creek, from Southampton, England, we take the liberty to present the following interesting particulars to the readers of the REVIEW:—
There are features in the work here that are very encouraging. It is astonishing to see those who are not with us eager to scatter our publications. There is a power attending this work which compels men to herald the notes of warning. There is a person at the docks at this place, who has a large acquaintance among sea-faring men and who occupies a position where he can send our publications to the ends of the earth. He told me only yesterday that many persons come to him and beg of him to loan them our tracts and papers, which he does with as much delight as I would myself. He says their remarks are, “What wonderful things they contain,” etc.
We are sending publications to all parts of the globe. No ship has ever refused to take them. We put up five packages for each steamer going to foreign parts: one for the passengers, one for the crew, and three to be left at different ports at which they call, or to be given to other vessels as they pass them, for they frequently inquire for reading matter. One ship that will make a trip around the world touching at all principal ports, has been supplied with publications. Some of them have been sent to China and the India Islands, as well as other distant lands. I find many Danes and Swedes who are eager to get the limited supply of publications we have in their language, which they carry to their native country. I have subscribed for five copies each of the Tidende and Harold. If any of your society has a surplus of these papers, I can use them to good advantage. I take ten copies of our German paper, and I could use many times that number on German steamers which call at this port every week, with their hundreds of passengers, on their way from Bremen to New York. The other day I visited a ship from San Francisco. When I handed them copies of the Signs they recognized them immediately. On inquiry I learned that our friends had put some copies aboard while at that port. They had had a good effect.
I hope you are of good courage in sending out the papers. You cannot be too active in this direction. I know of whole neighborhoods here in England, that have been aroused by a few copies of the Signs. We have a dear brother who received the first intimation that there was such a people as Seventh-day Adventists from a copy of this paper. He is now, with his family, rejoicing in the truth, and is valuable aid in extending its light by preaching and in other ways. This brother is a professor of different languages.
I might mention others in whom an interest has been awakened by reading a few copies of the Signs. We are getting some very encouraging letters from different parties as the result of sending the paper.
The work here is making steady advancement. New ones are constantly coming to hear Bro. Loughborough. They go away and tell others what wonderful things the American Evangelist has to say, and thus others are brought in. The leaven is at work, and the effort made here is not in vain.
We are all of good courage, and labor in harmony and love.