Earlier text: General ArticlesTHE FREE AGENCY OF THE PENMAN.
By Dr. Armitage
It is too often taken for granted that the endless varieties of expression which mark the sacred penman cannot be of divine selection without interfering with their free agency and natural idiosyncrasies. Let us look at this position. Their language is free, familiar, artless, precise in description, full in detail, yet never profuse. It is fresh, often dramatic, epigrammatic and accurately rhetorical, not to say captivating. Their words so blend the familiar with the strange—the deep with the simple—the real with the concise—and they rush with such rapid transition from theme to theme, as to excite wonder. And withal, in every case, their language is in exact harmony with its sentiment, and sets it forth so fully to inspire constant gratitude. And yet each man throws his own peculiarities of expression into his writing, so that no two of them are alike in the flow of words. For example, Peter, the apostle to the Jews, never uses the word "cross," but always "tree;" and Paul, the apostle to the Gentiles, never uses the word "tree," but always "cross." But is this an accident, therefore, or is it an invasion of their freedom? Is it not rather an evidence of divine selection, to meet an important end in combating human prejudice, these apostles being Jews? And all these points are equally true of the various writers of the whole sixty books, scattered as they were through a period of 1500 years, and numbering amongst them, as they did, priests and kings—herdsmen and soldiers—tax-gatherers and fishermen—statesmen and tent-makers. They were men of opposite tempers and casts of talent—lettered and unlearned—bondmen and free. They were wanderers on the sands of Arabia—captives in the palaces of Babylon—or students in various schools. Yet no really tangible, verbal discords are introduced among them, by prejudices of education, jealousies of position, or lapse of time. They sweep the whole range of literature—history and prophecy, poetry and music, devotion and allegory, parable and controversy. Nay, they tinge the whole of their writings with the transactions of the days in which they lived, and the habits of the people amongst whom they moved, and yet there is not a jarring note among them. Moses writes in the style of legislation, and David sings the "Lord’s songs." Isaiah is all sanguine sublimity—Jeremiah is all pensive dirge—James is full of blunt reasoning—Mark keeps perpetual step to martial music, and Amos leads you all over the farm—John is rapturous, and Paul is a threefold-cord of spirituality, logic and consecration. In a word, whether eloquence moves, or sanctity hallows, or grandeur awes, or holiness commands—truth gives concord to all that they say, and forges the golden links, sentence by sentence, into one golden chain of utterance. But are we to conclude, therefore, that because they spoke naturally, their writings are in part human? Would their inspiration be better proved by evidence that they spoke unnaturally to themselves? As if the God who had endowed each of them with a natural manner could not make that manner his channel for conveying thought. May I use a parable? A vine-dresser has made and filled many casks of wine all drawn from the same vines, the same press and the same lees. But when he comes to broach them, one by one, and finds the aroma of one that of pine, and another that of cedar, and a third that of oak, according to the order of wood which has contained the rich liquid, is he to call in question whether it is the blood of the same grape and the flow of the same wine-press? That would be folly. But not greater than it is to call in question that the whole terminology of the Bible is of God, because each flagon of truth that we open bears the flavor of this man’s style or that. We talk of the Cana wine-miracle as great; but if the forty sacred writers were not under the special injunction of God in the use of their words, then the language of their joint compositions forms the greatest literary miracle that the human mind has yet conceived of. It requires a vastly wider stretch of my faith to believe that they were not, than that they were, for in the one case I can account for both their profuse variety of style and perfect oneness of sense, while in the other I can account for neither.—Dr. Armitage. THE CITY OF GOD.
By Allie A. Santee
"Glorious things are spoken of thee, O city of God." Ps. 87:3. I think of the city unseen,
In that land where the pastures are green,
Where the skies are all cloudless and fair,
Where the music is filling the air,
Where is quenched all the thirst of the heart,
Where we meet, but are never to part.
Oh, that glorious land of the blest!
Shall I enter its joy and its rest? Where the air with sweet incense is laden,
That comes from the flowers of Eden,
Where the beautiful dwellers in light,
In their garments resplendent and bright,
Are rejoicing before the great throne,
Where Jehovah is reigning alone.
Oh, that far away home of the soul!
Shall my feet ever reach the bright goal? Oh, our dim eyes are turned to that land,
Where the glorified ones all shall stand,
Where the wants of the soul shall be filled,
Where affection shall never be chilled.
Oh! our yearnings for Heaven are strong,
Through our earth life, so dark and so long,
And the burden and strength of our prayer
Is a rest and a home over there. Past the pain, and the toil, and the weeping,
Just beyond where the righteous are sleeping,
Is the glorious city of light,
The city ne'er shaded by night,
The city where pearls are its portals,
The home of the white-robed immortals,
The glorified home of the blest,
The mansions of love and of rest. Oswego, Kansas.
Allie A. Santee. PERSONAL RELIGION.
By Methodist
THERE is a tendency to substitute the religion of the church for personal piety. Multitudes have no other religion than that of loyalty to the creed, and punctilious attendance upon the public services of some church. It would be a mistake to assume that they attend and support their church merely because it is fashionable, and respectable to do so. To them, it is serious business, often a cross, to attend public worship twice a day, and give what they are required to give, for its support. They consider it a duty incumbent on every man, to go to church, and support the gospel. And they are right in this. Their error is in regarding the performance of this duty as payment in full of all religious obligations, and in supposing that it will somehow be placed to their credit as a substitute for the religion of the heart and life. They look upon the church as a sort of reservoir of salvation, in which they have a paid-up share that will accrue to them in the day of final account. Unquestionably, the work of the gospel requires the existence of the church. Nor do the Scriptures recognize as a Christian any one who refuses to identify himself publicly with some branch of the church of Christ. The church is needful and valuable, as the means of inspiring men with a sense of their need of personal religion, and helping them to work out their own salvation. But it is not an insurance company to guarantee salvation, and supersede personal responsibility, by relieving men from the necessity of finding out God for themselves, and opening their hearts to the direct influences of the Holy Spirit. Religion, to be of any value, must be a personal matter. The gospel of Christ makes its appeal to the individual. All its commands are addressed to each soul as personally accountable for the manner in which he treats them. "So then," says Paul, "every one of us must give account of himself to God." If we do not repent, believe, and be converted, each one of us for himself, the church can do nothing for us, either here, or hereafter. We shall be judged at last according to our character, and not by our church relations. Each human soul is created for personal union, and communion with God. It is his privilege to have direct access to God, to have intercourse with him, and receive the law from his mouth, without the intervention of church, or priest. This intercourse is as necessary to the life and normal growth of the soul, as food is to the sustenance of the body. No loyalty to creeds, zeal for church, or punctilious observance of its services, can take the place of this life of faith and piety. The very effort to find a substitute for it is an affront to God, an impious attempt to evade a sacred and solemn responsibility. It is a sort of imposture and self-deception, which seeks to get rid of religion by something that seems to be religious; which, instead of seeking to awaken and nourish the spirit of faith and penitence by the use of prayers, hymns, sermons, and other services of the church, invests these performances with a superstitious virtue, satisfies the conscience with something short of holiness, and fixes the heart on some sanctimonious machinery, instead of Christ. The Sabbath School.
By Mrs. W. F. Crafts
TEACHING LITTLE CHILDREN TO SING.
The opportunity for learning new pieces in the Sabbath-school, which, in primary classes, must always be done by rote, is very limited. The mothers in the homes might greatly facilitate the work if they would undertake to teach their little ones the sentiments and words of songs indicated by the teacher. By this means the children would be better prepared to understand what they sing than by the usual way. It is to be feared that parents and teachers do not sufficiently realize the confusion of ideas in the minds of children, resulting from a failure to understand what they sing. A little child was heard singing about his home, "He taught me how to wash and pray." Must he not have had a very singular idea of Christ's relation to him? In direct contrast to this is the following incident from a revival in England:— "A milk-boy on his rounds was heard by a lady (herself converted through one of Mr. Moody's addresses) singing one of Mr. Sankey's hymns. The lady said to the boy, 'Those are very solemn words you have been singing; do you think of them as you sing, and do you understand them?' Then such a great change came over the boy's face, and he said, 'That I do, ma'am, and I sing them as I go my rounds, hoping that just a word or two may fall into some one's ears.' Surely the missionary spirit in this lad will be blessed. That is, indeed, 'sowing seed in the morning and in the evening not withholding the hand.' Shall it not prosper? Shall not even this little child of God win jewels for the Redeemer's crown?" Children should be taught "to sing with the spirit and with the understanding." In accomplishing this some simple illustration, an object, perhaps, or a rough sketch on the blackboard, will frequently assist. By this means the sentiment of the hymn to be learned will be impressed. For example, in teaching the song—
"When children give their hearts to God
'Tis pleasing in his eyes:
A flower when offered in the bud
Is no vain sacrifice."
Let the teacher provide herself with a full-blown rose and a rosebud. By questioning, the children may be led to tell that the rose will soon fall to pieces, but that the bud will last some time, so that we can enjoy its sweetness much longer. Then the heart of childhood may be compared to the bud, and the heart in old age to the rose. God wants us to give him our hearts. When shall we do it—when they are like the bud or like the rose? Surely while we are young, so that he may long have our love and service. In teaching "Jewels," we may ask, "What do we call persons who wear crowns?" Let us see what a crown looks like. [The teacher draws one or shows a picture.] What are set in the crown to sparkle? [Show rings containing jewels.] I know of a King who wants different jewels for his crown:—
"Little children, little children
Who love their Redeemer
Are the jewels," etc.
Who is this King? Jewels shine, so shall those whom Jesus gathers for his crown.
"Like the stars of the morning,
His bright crown adorning,
They shall shine in their beauty,
Bright gems for his crown."
When will Jesus gather his jewels? "When he cometh, when he cometh." Yes, Jesus is coming again some day. May you all be his, dear children, "in that day when he comes to make up his jewels!" In this connection it might not be inappropriate to give a few thoughts about the character of the songs or hymns which children should sing, and the manner of singing them. You probably think as we do, that a good primary-class song should contain gospel truth instead of pretty jingle. Simple and silly are two qualities which get strangely confused in the minds of those who write for little children. The compass should not be high; Dr. Tourjee says "never above E flat." A strain upon young voices renders singing anything but a pleasure, also destroying all musical effect. Dr. T. suggests also that a lady should lead children in singing, because her tones will give the proper pitch; a gentleman's voice, when singing soprano, usually being pitched one octave lower than the children should sing. The song should be cheerful both in the spirit of the words and in the music. I cannot soon forget the doleful impression made upon me by hearing a large class of happy-hearted little children singing in Sabbath-school, "I'm a child of sin and woe." It was like a whip-poor-will's note in the throat of a chirping wren. Whenever it is possible, the primary-class song should be accompanied by motions. The change of position which children require is thus provided for, and the consequent stirring is in order, rather than a matter inviting reproof. And then, you know, it is an old established rule, that "the more senses employed, the clearer will be the child's idea." So when the children are permitted to exercise in motions what they are singing, they will feel and know more deeply what they sing; for example, if they sing about the breath, which God sends them, let them place their hands where they can feel that breath; if they sing about their hearts, which God keeps in motion, let them place their hands where they can feel the beating of their hearts; if they sing about the snow, let their hands represent the snowflakes, and teach them to imitate the falling of the snow; if they sing of the rain, teach them to imitate its pattering, by tapping with their finger tips upon a hard surface. And now as to the manner of singing. A good order to observe in teaching a new song is, 1. To gain the children's interest in it by singing it yourself, or getting some one to sing it for you. 2. To hold a conversation with the children about its sentiments. 3. To sing one line alone, then repeat it immediately with the children accompanying, and after a few lines have been thus learned, to sing them through together. 4. To encourage the children to sing without the teacher's help. Teach them to sing conscientiously, since only the best of anything is fit to be offered to God. Many times this worshipful element is entirely left out; and if children think at all why they sing they conclude that it is to please either the teacher or themselves. It would be well to keep the idea of praise to God continually before them by such reminders as the following, when the music is not going well: God likes you to think about what you are singing; I believe that God likes gentle, sweet sounds, rather than such loud, harsh ones; God does not like a lazy way of doing things for him, so you must sing a little quicker; God's little birds make more music than you do; certainly you can sing as well as they. Sometimes this worshipful element is lost sight of in the endeavor to please visitors and friends, who always delight to hear the children sing; or the purpose may be forgotten in too frequent singing. We are told to "pray without ceasing," but a primary class cannot sing without ceasing, as is sometimes the case, without degenerating into an exhibition singing-school. Children should sit or stand well when they sing. They should be told that their lungs are somewhat like sponges, and that when they sit or stand bent up, their lungs are so crushed together that they cannot "sing best for God." They should sing with a quick utterance, thus avoiding the miserable habit of dragging. Tell them to make their voices skip when they sing; by this a jerky manner is not meant. They should be in a cheerful mood. "I'm saddest when I sing," is not a desirable condition for children, at least; neither have we much sympathy with the sentiment, "Birds that wont sing must be made to sing." It is promotive of the cheerful mood to give the children a choice of what they will sing. This could not be recommended as an invariable rule, for while they may be happiest in singing what they like best, the selections might not be best adapted to the occasion.—Open Letters to Primary Teachers. It is a strange infatuation that causes us to love the creature rather than the Creator. There is nothing in all this world that is good and bright and gladdening, but comes from the hand of God. Every flower that delights the eye with beauty and flings its fragrance on the air; every sunbeam that cheers the world and dispels its gloom; every flavor that regales the taste, every sound that charms the ear, every sight that delights the eye, every comfort that gladdens the heart, comes from Him, our heavenly Father and our almighty Friend. "Every good gift and every perfect gift cometh down from the Father of lights, in whom there is no variableness nor shadow of turning." But the Giver is greater than the gift. The fountain must be more than the stream, and he who has bestowed all this upon us, has every possible claim to receive our supreme affection for what he is as well as what he has done. It is no idle or unreasonable command that we should love the Lord our God with all our hearts and with all our souls. It is the clearest dictate of reason and intelligence that he who blesses us with his bounty should receive in return our grateful affection. A man bestows upon us some trifling gift and we thank him. God gives us a thousand, yea, ten thousand gifts, and there are those who never speak his name except with a curse, who have never thanked him for one thing which he has done for them. How unreasonable, how foolish, how sinful such ingratitude must be. "Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy strength, and thou shalt love thy neighbor as thyself." These two commands, if obeyed, will fill us with peace and crown us with blessing. We shall find our truest wisdom and our highest joy in obeying him who has blessed us with such wondrous blessings, and who still waits to bestow his gifts upon us, and make us heirs of God, and joint heirs with Jesus Christ.—The Christian. No man ever conquered the world by pining for its riches, honors, or amusements; neither can one overcome it by talking against it, or by groaning beneath its burdens, afflictions, and disappointments which are inseparable from the earthly life. But this is "the victory that overcometh the world, even our faith"—the faith by which God is made our trust and Heaven our treasure. With such a faith one can be happy whether he be rich or poor. When Wilberforce saw his wealth melt like snow in spring, he did not torture his soul with useless regrets, but turning his eyes away from his wrecked estate, said, "I know not why my life is spared so long, except it be to show that a man can be as happy without a fortune as with one." He was able to make this sublime exhibition because in losing his worldly substance he still retained his chief treasure which was laid up in Heaven and was daily foretasted in his spiritual fellowship with the living Jesus. Happy Wilberforce! And happy, too, is every man who constantly prays with Augustine: "Lord, let my soul flee from the scorching thoughts of the world under the covert of thy wings, that being refreshed by the moderation of thy shadow, she may sing merrily. In peace I will lay me down to rest."—Zion's Herald. In almost every home you will find a bruised and aching heart. The trouble with those who mourn is, that, in too many cases, they try to bear their sorrows alone. That may be done; but it will drive color from the cheek, sprightliness from the eye, furrow up the brow, and prematurely whiten the locks. It will cast the shadow of age across the very noon of life. No heart is strong enough to long bear alone the mighty strain of some heavy grief. And what folly to do so, when the great Healer is at the door, and, with pitying eye, looks in and wants to be asked to bind up the wounded spirit. That is part of His mission in the world. "He hath sent me to heal the broken-hearted," he says. Do you remember how he comforted the weeping sisters of Bethany? Have you never read how he made that poor, sorrow-stricken widow's heart rejoice as she was one day following her only boy to the tomb? Aye, you have often. Well then, know thou that Jehovah is the same "yesterday, to-day and forever." Earth has no sorrow which He cannot heal. "I WILL not learn a trade!" exclaimed the Chicago lad to his father. But this business of learning a trade is only a matter of time, for within a year that man was studying harness-making in State prison. Lifelong Sunday School Teacher
It is reported that the First Baptist church in Philadelphia has a Sunday-school teacher now in the school who has been in it since its organization, sixty-five years ago. She was then eight years old. THE CAMPMEETINGS.
By James White
The camp-meeting season for 1880 is nearly past. There remains one meeting for the State of Kentucky, October 26 to November 2, and one for the State of Texas, for November 11–24. The reports of our camp-meetings the present season have shown no want of interest on the part of our people in these general gatherings in camp, and that they have all been attended by the blessing of God, and prosperity to the cause, fully equal to past years. We were present at the Ohio camp-meeting, and should have reported it, but for the pressure of labor and cares in connection with our general camp-meeting and Conference at Battle Creek, Mich. Elder D. M. Canright reports the Ohio meeting as follows:— "This meeting, held at Clyde, Sept. 16–21, was said by all to be the best ever held in Ohio. The weather was fine, the grounds were lovely, the attendance was large, and all seemed to put themselves on their best behavior to see how pleasant they could be. No fault-finding was heard in the whole camp. We believe God is pleased with such a spirit. Eld. Corliss came early, and did good service in preaching. Bro. and Sr. White came Thursday night, and worked as usual. Sabbath afternoon Sr. White made a successful effort for the unconver*ed and backslidden. A large number came forward and spoke with deep feeling. We then had a powerful season of prayer, followed by a sweet praise-meeting. Such seasons will never be forgotten. The outside attendance was good, though there was not the great crowd we sometimes have. Sr. White spoke Sunday afternoon and evening, one hour each, on temperance. The effect was good. The citizens expressed themselves as greatly pleased with our meeting in every respect. "Monday, Bro. Guilford baptized twelve persons. All the business was done up promptly and passed off pleasantly. Our health and temperance work shows a large growth during the year. Our Sabbath-schools have done finely, coming up from 22 schools, 688 members, with $120 contributions last year, to 33 schools, 906 members, and $250 contributions this year. The tract society has greatly improved in every way the past year. It is now in perfect working order, and has a capital of $2,300, clear of all debts. We think this is excellent. Our tithes have come up from $2,700 a year ago to $4,200 this year. Six new churches have been added, raising the membership 107. But we are sorry to say that the tithes were not sufficient to pay the ministers the small sums allowed them. We lacked nearly $500. We hope all who have any love for the cause, and any sympathy for these hard-worked and poorly-paid ministers, will lay this to heart, and do their share to help in this necessary part of the work. "Nearly all remained till the close of the meeting, Tuesday. We then closed with a pleasant farewell meeting. All go to their homes greatly strengthened, and thanking God for this good camp-meeting." We were not present at the Indiana camp-meeting, held September 23–27. Mrs. W., and others who attended that meeting report that it was one of great interest and power. The National camp-meeting held at Battle Creek, September 28 to October 11, drew together on the last Sabbath of the meeting the largest assembly of those who revere the Sabbath of the fourth commandment ever assembled on the American Continent. Particulars are given in the following from Review and Herald, by Elder U. Smith:— "The number of tents pitched besides those for meetings and business purposes was one hundred. But the congregations were nearly as large generally as on former occasions, and on the second Sabbath the congregation was estimated to exceed any former gathering, a great number residing in the vicinity and attending from their homes. As seen from the report of the business proceedings, the encouraging number of twenty-one Conferences and five missions were represented by delegates. "Of ministers and licentiates there were present fifty-two. Thirty-two discourses were given. Eld. James White and Mrs. E. G. White spoke each five times. J. O. Corliss, C. W. Stone, and J. G. Matteson, each three times; J. B. Goodrich, S. N. Haskell, and R. F. Andrews, twice each; and Elds. W. H. Littlejohn, H. W. Decker, S. B. Whitney, E. B. Lane, E. R. Jones, Smith Sharp, and U. Smith, once each. The preaching was largely practical, and was well received, though all may not have been so enthusiastic over it as one brother, who wished that all the discourses might be written out and published in pamphlet form for perusal at home. "On each Sabbath, Oct. 2 and 9, a powerful movement was witnessed among the people, when under a strong appeal from Sister White to sinners and backsliders, between three and six hundred came forward for prayers. In the hearts of many of these a good work was evidently wrought. There were two seasons of baptism, in which thirty-eight went forward. An interesting Sabbath-school was held at the usual hour each Sabbath morning. Seasons of social worship were held each morning from six to seven, the many business meetings it was necessary to hold not allowing much more time than this to be devoted to exercises of this kind. The camp was districted, each district being put in special charge of a minister, and in these districts, meetings were held from eight to nine. Some of the ministers reported the best meetings here they ever enjoyed. "We were happy to greet our beloved Bro. Matteson, missionary from Norway, and to listen to his encouraging report of the progress of the work in that country. The organization of a new Conference in Denmark, which was received into the General Conference, as reported in the Business Proceedings, will mark a new era in the history of the cause there. While the method of gaining access to the multitudes of Europe, as described in Bro. Andrews' report, makes the outlook there, should God bless in the restoration of his health, more favorable than at any previous time. "In the book tent, sales reached the encouraging figure of $118.00. Contributions were freely offered toward the expenses of the meeting, to such an amount that when some material on hand is disposed of there will be a small surplus in the treasury. "On Monday evening, Oct. 11, at the Tabernacle, Brn. E. P. Daniels, Wm. Ostrander, and G. H. Gilbert were solemnly set apart to the work of the ministry, according to the Scriptures. After a few impressive remarks by Bro. G. I. Butler, prayer was offered by Eld. Haskell, and the charge and right-hand of fellowship were given by Eld. Butler. "Eleven different organizations held their annual sessions, during the thirteen days of the meeting, as follows: General Conference, General T. and M. Society, General H. and T. Society, General S. S. Association, Michigan Conference, Michigan T. and M. Society, Michigan H. and T. Society, Michigan S. S. Association, the S. D. A. Publishing Association, the Health Institute, and the Educational Society. This presents a formidable array of business to be transacted in so short a time; and the lack of time to fully consider some of the important matters brought before these different bodies was seriously felt. The meetings, however, all passed off pleasantly, and a good degree of interest was manifested in the proceedings. "A few days of serious illness on the part of Sister White, in the midst of the meeting, caused some anxiety and depression for the time on the part of many. But as prayer was offered in her behalf, she was remarkably relieved, and enabled to labor again in her usual strength before the meeting closed. "The weather was for the most part favorable, the encampment was a pleasant place, all seemed to be of good cheer; and we must attribute the lack to themselves if any went home feeling that they had not enjoyed a continual feast of good things." Elder J. O. Corliss designs to attend the Kentucky camp-meeting, and visit Virginia and other Southern States, and Elds. Butler and Whitney design to be present at the Texas camp-meeting. May the rich blessing of God attend these brethren to the Southern fields, and rest down in power upon our people assembled in the South.