No student of the Bible can overlook the fact that there are in various places in the prophetic writings, several periods of time marked off, with commencement, intermediate events, and termination, all well defined. And all can but admit that between these prophetic periods and the consummation which is to take place in the dispensation of the fullness of times, there must be some connection more or less intimate. The subject of the prophetic periods therefore has a bearing more or less direct upon the question of the time of Christ’s coming. Not that any of these numbers bring us to that event, for we shall find that none are given for that purpose. A correct understanding and application of the prophetic periods, therefore, commits no one to the unscriptural position that we are to determine before hand the hour, the day, or even the year, of Christ’s second appearing. Yet they are all-important as marking significant events in our mortal journey, and showing us how near we are approximately to the coming of Christ.
The fact that God in his word has marked off certain periods of time, is worthy of attention. What could possibly be the design of such prophecies? It could be nothing less than to indicate to the human family where they are in that part of duration that spans the history of this world from its fall to its restitution. This fact conceded, it follows that we must understand the relative situation of other events that precede and follow these periods of time, otherwise they would be to us no source of information whatever.
We may continue the inquiry: Why should our position in this world’s history be indicated? Only that we may know when we are approaching the end, and prepare for the final consummation. The conclusion is then necessary that the prophetic periods, at least those which extend to the latest point, must bring us down somewhere in close proximity to the end. This must be so, or the foregoing reasoning is based on altogether erroneous premises.
Now if we find it to be a fact that all the prophetic periods have expired, that we are down this side the termination of them all, even the longest and latest, this will constitute one of the strongest chains of evidence that the coming of the Lord is at the door.
And this we affirm is precisely our situation in this respect. The prophetic periods have all expired. The first one began in 457 B. C., and ended in 1844 A. D. This is the longest one on the page of prophecy spanning a period of 2300 years. Dan. 8:14. Some expositors affect to find an earlier and longer period in the seven times of Lev. 26. But no prophetic period there appears, the expression being simply an adverb denoting degree of punishment, not an adjective and noun denoting duration of time.
It is no part of our purpose to enter here into an exposition of the prophetic periods. The arguments establishing their dates will be found in other places. We refer to them here, assuming their correctness, simply to note their bearing upon the question before us respecting the nearness of Christ’s second coming.
The period we have referred to, dates back to the earliest point of prophetic measurement.
Another period commencing B. C. 31, ended A. D. 330, marking the turning point in the fate of the Roman empire, when the seat of power was moved from Rome to Constantinople. Dan. 11:24. These are the only ones ante-dating the Christian era.
Another commencing in A. D. 508, at the fall of paganism, Dan. 12:11 and another in A. D. 538, at the elevation of the papacy, Dan. 7:25, extend, the first 1290, and the latter 1260, years, to 1798, marking the temporary overthrow of that blood-thirsty antichristian papal power.
Another commencing July 27, 1299, extended 150 years to the like point in the year 1449, marking the period of Saracenic supremacy. Rev. 9:10, 11.
Another, the most definite of all, commencing where this last-named expired, and continuing 391 years and 15 days, ended Aug. 11, 1840, marking the continuance of the Turkish or Ottoman supremacy. Rev. 9:15.
Another, 1335 years in continuance, commenced with the 1290 in A. D. 508, and extended to the “blessing” of the light and truth of the great Advent movement of 1843.
The 2300 days (years) we have already mentioned as extending to 1844, ending in the autumn of that year.
Of the seven prophetic periods herein mentioned, five we notice are of very marked importance; and of these five, two ended in 1798, and the remaining three within a period of five years including the years 1840, and 1844. In other words, the whole five terminate within a space of forty-six years, 1798-1844, and that period entirely within the lifetime of many now living on the earth. Can any one doubt that this is an important prophetic era in the history of the church and world?
Now, let us note the events marked by the terminations of these periods. The two terminating in 1798, brought us to the last phase of the papal power as brought to view in the prophecy of Dan. 7, before that power is given to the burning flame, verse 11, or consumed with the spirit of Christ’s mouth and destroyed by the brightness of his coming. 2 Thess. 2:8. These periods also brought us to the commencement of an important era called “the time of the end,” for the reason, as we must inevitably conclude, that it constitutes a short space of time just preceding, and reaching to, the end; Dan. 11:35, 40; 12:4, 9; in which time the word should be unsealed, knowledge be increased, and the wise understand.
The period ending in 1840, brought us to the end of the second woe, when it is said, Behold the third woe cometh quickly, this third woe being synchronous with the sounding of the seventh angel, which brings the conclusion of all earthly scenes, the last judgment, and the full establishment of God’s everlasting kingdom. Rev. 9:12, 13; 11:14-18.
The period of 1335 days ending in 1843, marked the time when the world was being shaken with the great movement respecting the second coming of Christ, heralding that event, as the mission of John the Baptist heralded his first advent.
The period of 2300 days, ending in 1844, brought us to the cleansing of the sanctuary. Dan. 8:14. And this sanctuary we find to be the temple in Heaven, where Christ our great High Priest now ministers for us, Heb., chapters 8, 9 and 10, its cleansing being the concluding work of our Lord for sinners, which terminates the ministration in the sanctuary, and finishes the plan of salvation. This is a period of indefinite duration; but from the very nature of the case, it cannot be long. See works on the sanctuary.
Thus intimately are all these periods connected with the end. And when it is shown, as can easily be done, that these periods are all in the past, it is a demonstration, plain and irrefutable, that the end is at our very doors.
U. S.
More Confusion.
By Roswell F. Cottrell
Those who have the truth are in harmony with each other. They do not have a thousand discordant and contradictory reasons for their faith and practice. The reason is, truth is ready made, and all they have to do is to accept it as it is; and therefore their inventive faculties are not taxed to find a reason for their position. They are thoroughly furnished with all that is necessary in the word of God.
The enemies of the Lord’s Sabbath, on the contrary, are in confusion. The builders of Babel were never more so. Each advocate of error adds a little to the confusion. As an example, I give some extracts from a short article on the Sabbath by M. G., in the World’s Crisis, as follows :—
“Jesus and his disciples were doing that which was a violation of the Sabbath law, hence the inquiry, ‘Why do they on the Sabbath day that which is not lawful?’”
There is nothing new in this. The enemies of the Sabbath are wont to take sides with the enemies and accusers of Christ, thus making him a sinner—a transgressor or violator of the law—and this before the time when they claim that he took it out of the way, that is, at the cross. The evidence of the guilt of the blessed Saviour and his disciples they find in the accusation of their enemies: “Why do they on the Sabbath day that which is not lawful?” If they would permit the Lord Jesus to take the witness’ stand, they would find him testifying that the accusers of his disciples had “condemned the GUILTLESS,” and that “it is LAWFUL to do well on the Sabbath days.” Matt. 12:7, 10. That which is lawful is according to the law. The question between Christ and his accusers was the lawfulness of what the disciples did in the presence, and under the sanction, of the Master. The accusers claimed that it was “not lawful.” Jesus affirmed that it was, and that consequently they had condemned the guiltless. Which shall we believe? M. G. coolly says, “Jesus and his disciples were doing that which was a violation of the Sabbath law.” We give further quotations from his article, as follows :—
“The sacredness of any day consists in the manner of keeping it. We are acquainted with no one who keeps the Sabbath day in harmony with the regulations given by the Lord in the time of Moses. If that is the one to be kept now, it should be kept now as then.”
“The Lord worked six days during the creation week, and then rested the seventh day. This is the general law regulating man’s rest-day. After working six days of twenty-four hours each, like his Creator, then he should rest the next twenty-four hours.”
“There is no evidence that Adam observed the same day kept by the Creator. In fact, he could not do it, without violating the established rest-day law, which requires six days’ labor to precede the day of rest. When it is said, ‘The Sabbath was made for man, and not man for the Sabbath,’ the obvious meaning is that God did not make man to keep some particular day of rest, but that man, after laboring six days, would need a Sabbath day to advance his own welfare. Whoever works six days, beginning with either day of the week, and rests the seventh, commemorates the creation week, and the following rest-day.”
In these quotations, I have followed copy in the use of italics. It will be noticed that in the first he emphasizes the manner of keeping the Sabbath, and gravely argues that if the same Sabbath is now kept, it must be kept in the same manner. But he sees no one doing this. Therefore, he leaves the reader to infer for a certainty that as no one is keeping the Sabbath as it was anciently required to be kept, the day kept now must of necessity be some other day. What logic! How convincing! It would certainly be convenient for us to have the new day revealed, together with the manner of keeping it. But we need not be discouraged, because such a revelation is not. Our author tells us there is a “general law” regulating the keeping of the Sabbath, which is to work six days and then rest the seventh. Is no one doing this? And does the fact that no one is, necessitate the conclusion that the day is changed?
But G. tells us that Adam “could not” observe “the same day kept by the Creator,” “without violating the established rest-day law, which requires six days’ labor to precede the day of rest.” And as man was created on the sixth day, he thinks that should not be counted as his first working day, but that he must have commenced work on the seventh day, the very day on which God rested, and so Adam’s first Sabbath would be on the sixth day in the order of the creation week. It may seem strange that the author of the fourth commandment should set his “man-servant” to work on the same day on which he was resting. But of necessity he must work that day, so that of necessity he must rest on another day, the sixth, otherwise he would violate the established rest-day law. Other first-day writers with equal assurance have told us that at the Exodus God set the Sabbath back one day, for the particular use of the Jews, and set it forward again one day for the use of Christians. And thus they claim that the “Christian Sabbath” is the original seventh day. But G. has equal claim to credence; therefore, as the day has been twice set back to the preceding day, it must be set forward one day more to place it upon the original Sabbath, the Sabbath of the Lord.
But let us lay two of G.’s assertions together. He makes it necessary for man to work just six days, and then rest the seventh, else he will violate the Sabbath law. Again, he represents that whoever rests one day, after working six, “beginning with either day of the week,” truly keeps the Sabbath according to the commandment. Put these two propositions together and it amounts to this: Every person must of necessity keep that day which is the seventh from the time that he as an individual begins to labor, or violate the established law for keeping the Sabbath; therefore, different men must keep different days for the Sabbath, or violate the law, unless they do their first work on a particular day of the week. How careful parents should be to have their children do their first work on Monday! Otherwise, they cannot keep Sunday without violating the Sabbath law!
Is the reader satiated with such puerility put forth as grave argument on a subject involving the honor of God and obedience to him? Then turn with me to the grand and majestic facts as stated in divine revelation. 1. “In six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day.” The fact that he rested on that particular day made it the rest-day, or Sabbath day of the Lord. 2. “God blessed the seventh day and sanctified it; because that in it he had rested from all his work.” The sanctification of the day of his rest separated it, or set it apart from the “six working days,” making all future seventh days a memorial of the one on which God rested. 3. This is the day that he has commanded all men to remember and keep holy, not doing their own work upon it. Man is to rest on that day, because that God rested on it. After making all things in six days, he “rested the seventh day; wherefore the Lord blessed the Sabbath day [i. e., the day of his rest], and sanctified it.” All this is worthy of a God, and yet suited, or I might say, because it is suited, to the capacity of a child. Reader, will you honor the word of the Lord, rather than the silly and blasphemous sophisms by which men attempt to set it aside?
R. F. COTTRELL.
Vicarius Filii Dei.
By Uriah Smith
THIS is the title which the pope of Rome wears in jeweled letters upon his mitre or pontifical crown. It means, Vicegerent of the Son of God. In Thoughts on the Revelation, this title is referred to as that which probably contains the number of the beast, 666, Rev. 13 : 18.
A correspondent asks us to give the numerical values of the letters found in this name to make that number. The letters of this name anciently used as numerals, are as follows: v, 5; i, 1; c, 100; a, not used as a numeral; r, not used as a numeral; i, 1; u, anciently the same as v, 5; s, not used as a numeral; f, not used as a numeral; i, 1; l, 50; i, 1; i, 1; d, 500; e, not used as a numeral; i, 1.
We thus have the numbers, 5, 1, 100, 1, 5, 1, 50, 1, 1, 500, 1, which added together make just 666. It also answers admirably to the prophecy in the two remaining particulars; namely, it is “the number of a man,” the “man of sin;” and it is the number of his name, this being his official title.
U. S.
The Whites Return from California
By Uriah Smith
Bro. and sister White arrived safely from California, Wednesday night, May 5. Sr. W. spoke in Battle Creek on Sabbath to an unusually full house, with great freedom, while Bro. W. was at the quarterly T. & M. Society meeting at Potterville, where Sr. W. joined him on Sunday.
U. S.
Southern Illinois.
By G. W. Colcord
JAN. 22, met Bro. R. F. Andrews in Lovington, where he and Bro. Bliss had been holding meetings one week. Our friends had raised (in cash and pledges) a sum equal to the debt incurred in building our house of worship; and, on first-day, the 17th, the house was dedicated to the worship of God. Our enemies had scouted the idea of our “building a church!” We humbly say, “It is the Lord’s doings.”
Monday, the 25th, three were baptized, and a church of sixteen members organized. Systematic Benevolence was explained, and adopted by some; others waited to understand more fully, its direct claims on them. We desire that all our brethren and sisters, not only at Lovington, but throughout this part of the State, should see their situation, and realize their duty in this respect. Has it not cost time, money, and human strength, to bring these sacred truths to you? Are we grateful to God for the last message of mercy? If so, we shall manifest it in our acts. Prayerfully read Luke 12:29–36; 1 Cor. 16:2; Jas. 5:1–8; and, in view of the Judgment, act in accordance with the instructions given.
Bro. Bliss had gone to Cumberland Co. before I arrived; Bro. Andrews returned to his field in Iroquois Co. the 26th; and I have tried to hold the post at Lovington, and push the work into new fields. Hearing of an interest south-west of Lovington, went and spoke seventeen times. These meetings were held in a school-house. As we enjoyed moonlight and excellent sleighing, several loads were compelled to drive off, without hearing. Sold some tracts, and obtained ten names for the papers. We understand that seven or more were confirmed in the truth of our position on the Sabbath question. These had heard but few of our lectures in Lovington. They had been reading. Two others have taken their stand with us, as the result of those meetings.
March 4–14, held eleven meetings in a school-house four miles west of Sullivan. Tried to take such a course as to break down prejudice. I could see the effort must shortly close on account of bad weather and almost impassable roads; therefore I endeavored to so leave the work there as to be able to renew it at some future time. Left among the friends a variety of our publications, sent in fourteen names for periodicals, and, receiving a warm invitation to “come back,” bade them “farewell.”
April 3, 4, attended the quarterly meeting at Martinsville. This church was not in trial, but, while some appeared to be growing, others manifested a coldness. Who will keep awake in these hours of drowsiness? Who will watch and fight in these days of peril? Through Christ we may conquer. All promised to strive for the heavenly prize. At this meeting I saw fruit maturing in the truth, as the result of our first effort in Clark Co., in 1871. Eccl. 11:6. I hope for several. “Gather them in.”
From March 19 to April 25, held meetings in Cerro Gordo, Piatt Co. Bad weather, sickness in the place, and my being gone to labor elsewhere, caused this to be a very disconnected series of lectures. Commenced in the Presbyterian church; but being requested to close my meetings there “to save division,” they said! I finished the course in Mr. Wely’s hall. When the meeting-house was closed, I knew not what to do. Thought of the tent; but the air was too cold. Next evening a friend said: “We’ve secured the hall; announce for to-morrow evening.” This was entirely unknown to me. Obtained eight names for periodicals to be sent to Cerro Gordo, besides (by the aid of several brethren in this part of the State) sending in 122 for other post-offices. Brethren and sisters, are you all at work for God? We pray: “Lord, send forth thy light and truth.” Are we consistent?
I start for Lovington on the morrow, leaving some determined in opposition, some investigating our publications; while six kept the last two Sabbaths, and three others have promised to observe it in the future. Now expect to commence tent-work here. G. W. COLCORD.
Cerro Gordo, Ill., April 28, 1875.
Ransom, Mich., May 1, 1875
By H. A. St. John
Michigan.
My last report was from Waterford, Knox Co., Ohio. March 15, I came north to Toledo, expecting to enter a new field immediately, but water and mud seemed to be barriers in the way. Consequently, I came directly home, leaving appointments for the following Sunday, on the way, at the Black school-house, about six miles from Ransom, in Hillsdale Co., Mich. It was my thought to hold but a few meetings in this sandy section until the roads and weather were more settled, but the interest was such that I could not leave. Many times loads went away, being unable to get even standing room in the house. Often the house was filled in the evening before it was dark. I have been very anxious to get back to Ohio, my proper field of labor, but how could I leave such an interest? My heart goes out for this people, and from several things I gather the unmistakable assurance that the Lord directed to this place.
Now comes the important question, What shall I do? It seems plainly duty to remain for a time longer, but I am strongly urged to continue my labors in the vicinity, as the way seems well opened for some one to labor, with a good prospect of success, for some time to come. I feel that the cause is one everywhere, yet I confess to an especially strong desire to see the work of the Lord prosper in Ohio. Cannot the Michigan Conference Committee send a laborer to this part of the field?
From eighteen to twenty-five, during this meeting, have signified their intention to obey the truth. Some of these may fall away, but there are others for whom we have strong hope. The interest is still quite good, and investigation goes on.
There is a power in the present truth to sanctify, elevate, and refine, and I am greatly desirous that it may have this effect upon myself. I want to make it my highest ambition to be a co-worker with Jesus and holy angels. H. A. St. John.
Ransom, Mich., May 1, 1875
Scatter the Tracts.
By W. B. Hill; Lyman H. Decker
FOR the encouragement of those engaged in this good work, we write a brief statement of what has been done in this place. A brother came here from Grove Lake during the past winter, scattered a few tracts, obtained a few subscribers for the Voice of Truth, and went his way.
It was not long before he received a letter calling for some one to come and present the present truth to the people. As soon as possible we responded to the call. When we came, we found one family striving to keep all the commandments of God, and also a general interest to hear throughout the neighborhood.
We commenced meetings a little over a week ago, and have given nine discourses. The people seemed particularly anxious to hear on the commandments and the Sabbath, and we tried, in the name of the Lord, to speak to them on these great truths. The result is that nearly the whole neighborhood can now say with Paul, “We delight in the law of God after the inward man.” It is the spring of the year (a busy time), and the roads are very bad, yet the people come out, night after night, and even women walk long distances to and from the meetings, and the interest is still increasing as new ones take a stand on the truth. The spirit of inquiry is spreading into other neighborhoods, and others are calling for help. All this, dear brethren, from scattering a few tracts and obtaining a few names for the Voice. Go thou, and do likewise.
“He that goeth forth and weepeth, bearing precious seed, will doubtless come again with rejoicing, bringing his sheaves with him.” Our hearts are warm in this cause as never before. The message will soon go with power. The Lord will soon come, and angels shout the harvest home.
Dear brethren and sisters of Minnesota, especially, let us draw near to God, and seek a preparation of heart to receive his blessing on the camp-ground. We are looking eagerly to our coming camp-meeting, when we shall hear from the strong men God will send to help us, and when we shall joyfully meet dear brethren of like precious faith, who come to seek God, and when we shall clasp glad hands with dear ones from whom we have been long separated. It will be something like the reunion that shall take place when the mighty angels gather us into Abraham’s bosom. Let us come, dear brethren, to receive a fresh baptism of power from on high.
W. B. HILL.
LYMAN H. DECKER.
Greenwood, Minn., April 28, 1875.
The Good Cause.
By G. V. Kilgore
Much has been said and written by competent persons concerning the importance of being zealous in the cause, and therefore I do not expect to advance new ideas. But it seems that something ought to be said or done to awaken us all to greater earnestness in the work which God has given us to do. We have been stirred at times by thrilling testimonies from those who are alive in the cause, and have vowed that we would be more active. But how often the words are repeated, “I have not done as much as I might and should have done.”
When the work is all accomplished, when the time for gathering souls is passed, there is to be a company to whom it can and will be said, “Well done, good and faithful servants.” But this never will be said to those whose desires to do well have not been strong enough to prompt them to action.
Well, why not all be alive and active in the service of our Master? Why are we not so much interested in our eternal welfare as to make it the principal theme of conversation? Why do we not think more upon our Redeemer’s love for us? All say, It is because our affections cling to earth. Now, when we know the state we are in and the reason that we are in this condition, it seems we ought to be able, not of ourselves, but through the Lord who is so willing to help us, to arouse from the stupor into which a great many of us have fallen.
The day of the Lord is not far in the future! Many of us have professed the truth for years. Are we ready? Will the next equal number of years find us as much better than we are now as our present condition is better than our condition when we first believed? If so, will that preparation secure to us eternal life? Oh! it will not do to let this world blind our eyes and cheat us out of a place in that glorious eternal world to come.
We have come to a time when there is a good chance for all to take part in spreading the light of truth. Since we rejoice that we have found such a harmonious line of Bible knowledge, and since we should love our neighbors as we do ourselves, how can we refrain from putting forth helping hands to forward the good cause, and bless others as we have been blessed?
Let us cleanse our hands and purify our hearts, that we may be fit bearers of God’s precious truth. Every one of us can do something. Though we may not be gifted with the power of speech sufficient to labor in word, there are other ways in which we can do good. Tracts placed in the hands of individuals do a great deal of good sometimes. Many have been brought to acknowledge and obey the truth by reading. Of course, the majority reject the teachings of these little pages, and some refuse even to read them, but this is no reason why we should neglect the work of distributing them. It is our duty to place the light within reach of the people, that they may receive it or become responsible for their own ignorance or unbelief.
Do we think our time so precious, and our home cares so great, that we cannot afford to carry tracts around and visit neighbors? Are we afraid somebody will think we are in small business? Oh! think what Jesus did to save us. He left159the glory he had with the Father before the world was and came down to earth. What did men think of him? The first place allotted to him was not even a common inn, but a manger. The last place that nobles of this earth deemed him worthy of was on a rough cross with cruel nails driven through his flesh.
Are we ashamed to own our Lord or to defend his cause? The story of the cross is become, with many of us, as a tale that was told and is forgotten. Nevertheless, “this same Jesus” is coming again, not to be driven out of the inn, not to be nailed to the cross; but he is coming as “King of kings and Lord of lords,” to dash the kingdoms of earth with a rod of iron, and dash them in pieces like a potter’s vessel. “Who may abide the day of his coming? and who shall stand when he appeareth?”
Let us be diligent in his service, and honor him now, that he may spare us in the day of his wrath.
G. V. KILGORE.
State Center, Iowa.
TIME IS NOT LONG.
Lift up your glad voices,
Ye sons of the Bridegroom;
For to the glad anthem
Re-echoes the song:
From hill tops and valleys,
His children He'll gather,
In robes that are brilliant,
For time is not long.
Yes, the fig-tree has budded,
The tempest is raging;
The sea in its agony
Responds to the song.
Come wars and commotion,
And stars leave their orbits,
Proclaim in loud accents,
That time is not long.
Yes, Rome as a widow,
In robes of a harlot,
In the bold line of prophecy,
Spurns at the song;
That her days are near ended,
To sink in the ocean;
Proclaims in the prospect,
That time is not long.
Let the watchman then rally,
From ocean to ocean,
And proclaim the last message
Of God at his call:
And the true church of Christ,
Evade all commotion,
Since Jesus is coming,
And time is not long.
Then wake up to duty,
Ye sons of the Bridegroom,
By faith in your Saviour,
You never can fall;
And trust in his grace,
For he ne'er will forsake you,
For quickly he'll come,
And time is not long.
Then hold up the standard
Of a soon-coming Saviour,
Proclaim the glad news
In sermon and song;
For Jesus is coming,
His summoned to gather,
In the bright robes of glory,
For time is not long.
O God, help thy children
To trust in thy mercy,
And ever stand firm
Till eternity's dawn;
For soon he will say
That your work is all ended,
And then you'll not murmur
That time is not long.
Wisconsin.
By D. Downer
April 17 and 18, I was at Mindoro. Had a good turnout, and hope some good was done. Three have commenced keeping the Sabbath there since I was there before.
April 24, 25, preached to the little flock at Burns. Our meetings there were certainly blessed of God. There will be a general turnout from both of these places, to our camp-meeting, as the first-day (or no-day) Adventists have advertised sister White by circulating one of Eld. Grant's works all through the country. In his tract he affirms that our doctrines are founded on her visions, and we are deluded.
I am trying to do the will of God.
D. Downer.
Trempealeau, Wis., May 5, 1875.
Marquette Co., Wisconsin.
By I. Sanborn
My last report closed with an appointment to hold meetings in Kilbourn City; but as I found, the interest there would not warrant me in staying longer than to hold three meetings, I closed April 20.
The next day Bro. Tenney took me to Douglas Center, Marquette Co., about 12 miles from Kilbourn, where I commenced meetings the same evening. Although it was in the hurrying time of seeding, I continued my meetings every evening and twice on Sabbaths and first-days for ten days. The result is that ten have commenced to keep the Sabbath; thirteen have been baptized; and a prayer society has been organized numbering fifteen. I also organized Systematic Benevolence amounting to $61.16, a year.
This good work is partly due to the faithfulness of sister Zoller, who lived in this neighborhood some time before her death. As I visited from house to house, and talked and prayed with the people, they would often speak of her faithfulness in the truth. By this, all can see how important it is that all the lonely Sabbath-keepers live so faithful to God that their lives may reflect the character of Jesus, and exemplify the power of this truth, so that when God shall send his servants into such places to preach, they will not have to clear away a thick cloud of darkness and prejudice, created by an unconsecrated Sabbath-keeper, before they can gain the confidence of the people.
But to the Lord's name be all the praise for what he has done and is doing for this dear people. We humbly pray that the Lord may greatly encourage them to faithfulness in his work, and add to their numbers such as shall be saved.
I. SANBORN.
Douglas Center, Wis., May 4, 1875.
Grundy Co., Iowa.
By John Matteson
I have closed my labors among the Danes here at present, and am on my way to Marshalltown, where there seems to be a good opening. For the last three weeks the interest has been good, and some souls have been gained for the truth. Twenty-five are keeping the Sabbath. Nine of these had commenced before I came. Sabbath and first-day seventeen willing souls were buried with Christ in baptism. We have commenced to organize a church of nineteen members. Others will join when there shall be another opportunity for baptism. I intend to return and labor more with them before leaving this State. It has been a source of great joy to see souls converted—some of them from drinking, swearing and tobacco-using—to the Lord, and to hear them call in humble, earnest prayer on the name of the Lord.
JOHN MATTESON.
May 5, 1875.
Present Truth Acknowledged.
By M. E. C.
At the last meeting of the National Council of Congregational Churches, held at New Haven, in October last, Dr. James H. Fairchild, President of Oberlin College, read a paper on “the Character Essential to the Religion which Shall Take a Strong Hold of the American People.”
Necessities of Reform.
The President said:—
“It requires no prophet to tell us that there is call for a revival of the religious faith of the people, a re-establishment in their convictions of the great facts and truths of Christianity.” “There are indications on every side of the unsettling of the minds of men as to the foundation truths of the Christian faith.” And he descanted eloquently upon the vice and corruption which threaten our social life. “We mourn the wide-spread immorality of our times, the failure of honor and honesty in high places and low. We are sometimes led to doubt whether enough righteous men can be found to save the republic. Perhaps our apprehension is unduly excited, as in the case of Elijah; and the Lord may have reserved to himself the required seven thousand who have not bowed the knee to Baal. But to the most hopeful the outlook is disheartening.”
Cause of the Evil.
He continues:—
“Has not the opinion been current that the difference between the Christian and the sinner is not that the one has renounced sin and the other has not, but that the Christian is in the exercise of a piety or faith which is not righteousness, but which takes the place of righteousness, and that this is what the sinner lacks? There has been no general toleration of immorality as consistent with religion; but has there not been a failure to present religion as consisting in true righteousness? Not long since a leading religious paper contained an article by a prominent Congregational minister, the point of which was that the Saviour’s answer to an inquirer, ‘If thou wilt enter into life, keep the commandments,’ was ironical, and not a direct and simple answer; and that salvation was to be attained by faith and not by keeping the commandments. But is it not Scripture doctrine that faith without works is just as dead as works without faith, that genuine faith is that which works through love, and that ‘in every nation, he that feareth God and worketh righteousness is accepted with him?’”
The True Remedy.
Again he says:—
“We need to hear again the old utterances from Sinai: ‘Thou shalt not kill; thou shalt not commit adultery; thou shalt not steal; honor thy father and thy mother.’ We need to gather up anew the Saviour’s word, ‘Whosoever shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of Heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of Heaven. Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven.’”
“We need to turn again to those words of gracious import, ‘He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and we will come unto him and make our abode with him.’ We need to embrace anew the truth that ‘to obey is better than sacrifice, and the keeping of the commandments of God better than burnt offerings.’ We must understand and inculcate the doctrine that righteousness alone is piety, and obedience is saving faith; that the highest Christian attainment is nothing more and the lowest nothing less; and that the sole purpose of the manifestation of God in the soul is the fruits of the Spirit, the virtues and the graces of the Christian life.”
Thus, we see that, in searching about for a remedy for the sad state of things in the religious world, they cannot rest upon anything short of the moral law which is the foundation of all true religion and morality. Probably the president thinks with a western editor of a secular paper that “a reform not based upon the ten commandments cannot be genuine.” Let us rejoice that the truth is acknowledged in any event. M. E. C.
True Reformation.
By C. H. Bliss
REFORMATION may be progressive or instantaneous; it may be brought about by violent means or by moral suasion; but all history testifies that all reformations of a religious character, productive of great good, have been secured by moral suasion only, and as a consequence they are progressive. When one of the early reformers, who had more zeal than wisdom, entered a church and broke in pieces the images, he introduced a course, which, had it been followed, would have been destructive of the very work he designed to accomplish; and never, perhaps, did the early reformation receive a heavier blow than when one of its friends undertook to defend it with carnal weapons.
Equally disastrous to the real interest of any religious reformation is the manner in which some of its pioneers labor to advance it.
By surrounding circumstances, the spirit of combativeness is cultivated to that extent that the individual does not feel at home unless engaged in religious combat. In discoursing, such individuals will often depart entirely from the subject, that they may enjoy the happy privilege of “tramping upon somebody’s toes.”
Such public laborers will often, under the exciting influence of debate, accomplish a great work (so-called). Great numbers will be converted to the new faith. Some who have combativeness quite largely developed will adopt the new religion because they love the arena of strife; others will accept it because they have been ejected from some other society; others, because the way seems easier; and others will adopt it because some one else has; while a very few, perhaps, are convicted that it is truth, and so receive it with all their hearts. And often, this almost worthless mass of “wood, hay, and stubble” is rolled up together and left to die with the stench caused by its own putrefaction. Such reformations are productive of no good. They are too short-lived. A religious denomination developed under such influences, and composed of such material, will soon show signs of decay. Their cause may be a good one, and their arduous labor and self-sacrifice, praiseworthy; but they are not in a condition that the Holy Spirit can use them. The motive is not pure. Love and mercy are the only principles actuating true reformers.
By the awakening influence of the Holy Spirit, the individual is made to feel and realize to the fullest extent the condition of fallen humanity; and in love, pity, and tenderness, he reaches down his hand to aid his poor erring brother. The true servant of the Lord should not strive, but be gentle unto all men, and in patience and meekness instruct those that oppose themselves. C. H. BLISS.