Some One-Thousand-Dollar Reasons for Keeping Sunday.
WE verily believe that there never was an extended argument made in favor of the Sunday-sabbath in which appeal for help was not made to the Fathers, and we never expect to see an argument on that subject that does not so do. This one-thousand-dollar-prize argument is by no means an exception. We wish that the American Sunday-school Union, or the trustees of Dartmouth College, or whoever else may have the management of a prize fund, would offer a prize of five hundred, or one thousand dollars for an essay on the perpetual obligation of the Sunday-sabbath, which should make no mention of the Fathers, and no reference to any human authority, but should be confined strictly to the word of God. Such a production would be worth such a prize as a curiosity in Sunday-sabbath literature, if for nothing else.
To what purpose is a reference to the Fathers anyhow? What is the good of it? Suppose all the Fathers with one voice should say that Sunday is the Lord's day, that the first day of the week is the Christian sabbath; still to the man who fears God and trembles at his word (and to such alone the Lord looks, Isa. 66:2) the question would be, "What saith the Scripture?" To that question there is but one answer that ever comes to anybody on this subject. That answer is, "The seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work." The Scripture said to the Fathers, "The seventh day is the Sabbath of the Lord thy God." If the Fathers disregarded it, they sinned, that is all. The Scripture says to the American Sunday-school Union, "The seventh day is the Sabbath of the Lord thy God." If the American Sunday-school Union disregards it, the Union sins, that is all. The Scripture says to Mr. A. E. Waffle, "The seventh day is the Sabbath of the Lord thy God." When Mr. Waffle disregards it, he sins, and when he or any other teaches others to disregard it, he teaches rebellion against the Lord, that is all.
Suppose the Fathers and everybody else from the apostles' day to our own should have disregarded the commandment of God, it would still be just as much our duty to obey that commandment as it would if all had kept it strictly. It is not a question of what the Fathers did, but what they should have done. We are not to interpret the commandment of God by what men have done; but what men have done must be tested by the commandment. The law of God is the immutable standard, and men's actions must conform to that or they are wrong. Mr. Waffle himself admits as much. Thus he says:—
"We are under no obligation to follow the example of Christians who lived in any age subsequent to that of the apostles. Perversions of Christian doctrine and corrupt practices sprang up so early and prevailed so widely as to make such an imitation altogether unsafe."—P. 203.
Why then does Mr. Waffle, as well as do Sunday advocates generally, go to an age of "perversions of Christian doctrine," an age of "corrupt practices" so widely prevalent as to make it "altogether unsafe"? This is why:—
"We study their history because it throws additional light upon the teaching and the example of the apostles."—Id.
Go to an age of darkness to throw additional light upon the age of light itself! Go to an age of "perversions of Christian doctrine" to gain "additional light" upon the perfection of Christian doctrine! Go to an age of "corrupt practices" to gain "additional light" upon the only age of pure practices that the world has ever seen! Study the perversions of Christian doctrine, and the corrupt practices of men, because it throws "additional light" upon the word of God! We use a tallow-dip or a rush-light because it throws "additional light" upon the sun!! To what depths of absurdity will men not run in their attempts to justify their disregard of the commandment of God? What will they not sanction in their endeavors to make void the commandment of God by the traditions of men?
The teaching of the apostles is the word of God, and the word of God is light. Apart from the example of Christ there is no such thing as "the example of the apostles;" and the example of Christ is but the shining of that Light which came into the world, to which men will not come because they love darkness rather than light. And these men, instead of coming to the true Light, run away off to an age of darkness, to an age of confessed "corrupt practices" and "perversions of Christian doctrine," and there, by rummaging around among the Fathers, they manage to find some obscure passages in corrupt texts, and these are seized upon because they "throw additional light" upon the true Light. They run away into the darkness, where everything and everybody looks alike, and in groping around there they find some men to whom they say: You look like us; you talk as we do; you walk as we do; your views of morals are just like ours;—you are our Fathers, and behold what great light is thrown by your ways upon the teaching and example of the apostles, that is, upon what we are doing. True, the apostles said nothing at all about it, but we are doing it, and you did it before us, and that is proof that the apostles intended to do it.
We know that between the Fathers and these their sons there is a most striking family resemblance. They do look alike; they do talk alike; they walk alike, and their ideas of what constitutes obedience to the word of God, are just alike, and we would be fully justified in saying that they all belong to the same family, even though the sons should not own it, but when they take every possible occasion to advertise it and to parade the Fathers as indeed their Fathers, they cannot blame us if we admit it, and do our best to give them the benefit of the relationship. But even though this family resemblance be so perfect that we can hardly tell the Fathers and their children apart, there is one fatal defect about it all, that is, none of them look like Christ. Not one of them walks as he walked. It matters not how much they may resemble one another, the question with us is, Do they resemble Christ? It matters not how closely their words may agree; the question still is, Do their words agree with the word of God?
We have not the disposition, even though we had the time, to go with Mr. Waffle and the American Sunday-school Union, in their one-thousand-dollar excursion into that age where "perversions of Christian doctrine and corrupt practices sprang up so early and prevailed so widely," because Mr. Waffle himself has told us that it is "altogether unsafe," and, besides that, we remember a statement in our Guide-Book, written about just such excursions as this, that says: "Be not deceived; evil communications corrupt good manners." Moreover, we have before us the statement of what Mr. Waffle learned by it, and that is enough for us. Here it is:—328"Every statement bearing upon the subject, that can be discovered in the writings of the Fathers, is to the effect that the Christians of the first two centuries were accustomed to keep holy the first day of the week, and that most of them regarded themselves at liberty not to keep the seventh-day Sabbath."—P. 214.
The commandment of God, written with his own finger on the tables of stone, says: “Remember the Sabbath day, to keep it holy. . . . The seventh day is the Sabbath of the Lord thy God.” But here we are informed that “every statement bearing on the subject, that can be found in the writings of the Fathers, is to the effect that the most of them [Christians] regarded themselves at liberty not to keep the seventh-day Sabbath.” But this is simply to say that they regarded themselves at liberty not to keep the commandment of God. Well, we know a great many people in our own day who regard themselves at liberty to do the same thing; and like their Fathers, too, they will call themselves “Christians.” Yea, even that is the distinguishing feature of a Christian. The Mormons regard “themselves at liberty not to keep the seventh-day Sabbath,” and also not to keep the commandment that forbids adultery, and they call themselves “saints.” Well, if disobedience to that one commandment is what makes a Christian, why should not disobedience to two commandments make a saint? Will Mr. Waffle or the American Sunday-school Union tell us why? The commandment of God directs the keeping of the seventh-day Sabbath. The Fathers and Mr. Waffle and other Christians of that kind regard themselves “at liberty to not keep it.” The word of God likewise directs the keeping of the commandment which says, “Thou shalt not commit adultery;” the Mormons regard themselves at liberty not to keep it. The word of God directs the keeping of the second commandment; the Catholics regard themselves at liberty not to keep it. The word of God directs the keeping of the third commandment; Colonel Ingersoll and his kind regard themselves at liberty not to keep it. Now upon what principle can these “Christians” convince those “saints,” and Catholics, and atheists, of sin? We should like to see Mr. Waffle frame an argument that would show that they are wrong, that would not equally condemn himself; and all those who, with him, “regard themselves at liberty not to keep the seventh-day Sabbath.”
Well, when Mr. Waffle finds that the Fathers and others of their day, regarded themselves at liberty to not keep the commandment of God, what does he do? Does he say that that is disobedience? Does he repudiate such an example and hold to the commandment of God instead? Not he. He just settles down upon the sinful example as though it were righteousness itself. It is the very thing which he has been all this time striving to reach—something to strengthen and confirm him, and others whom he can reach, in their disregard of the commandment. For he says of these writings of the Fathers:—
“Thus they strengthen the conclusion we have already reached from our examination of the example and teachings of the apostles, that the latter intended to transfer the Sabbath from the seventh to the first day.”
It never requires a great deal of evidence, nor a very strong kind, to strengthen a conclusion we have already reached, especially when we have reached the conclusion without evidence. And that such is the way Mr. Waffle has reached his conclusion is plain, by his own words. He had already written this:—
“So far as the record shows, they [the apostles] did not give any explicit command enjoining the abandonment of the seventh-day Sabbath and its observance on the first day of the week.”
If, then, the apostles gave no command for it, the conclusion which he has reached is, so far as the teaching of the apostles goes, totally without evidence. And as he has said that “the authority must be sought in the words or in the example of
Walk in the Light.
“LIGHT is sown for the righteous.” “If any man will do His will, he shall know of the doctrine.” “Walk while ye have the light, lest darkness come upon you; for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light.” “That was the true Light, which lighteth every man that cometh into the world.” These texts teach us (1) that every man in the world has some light; there is no one who does not, to a certain extent, know the difference between right and wrong; (2) that if this light is heeded, more will be given; whoever has a determination to do the thing that he knows to be right, will have greater light given him; but (3) those who turn away from the light that they have, will not receive more, but will be left in darkness. If a man refuses to live out the one principle of right that he may know, it would be useless to make known to him other principles; and finally the little knowledge of truth that he has will pass from him, and he will be destroyed for lack of knowledge. The Lord said by Hosea, 4:6, “My people are destroyed for lack of knowledge;” and then immediately adds the reason, “Because thou hast rejected knowledge, I also will reject thee. . . . Seeing thou hast forgotten the law of thy God, I will also forget thy children.” That is just it. They rejected knowledge, and forgot the law of God, and therefore they were destroyed for lack of knowledge. But the whole responsibility lay with them: they might have had knowledge unto salvation if they had wanted it, but they rejected it. It is so with all the world. The world is not wicked because it is in darkness; it is in darkness because of its wickedness. “The commandment is a lamp; and the law is light.” Prov. 6:23. Let us “walk in the light,” that our path may be “as the shining light, that shineth more and more unto the perfect day.”
The Eastern Question.
By James White
THE question of the action of the nations, and especially of Russia, in regard to Turkey, known as the Eastern Question, is exciting very general attention. Statesmen ponder over it, the newspapers make frequent mention of it, and students of prophecy look toward it with much interest. To all classes it is becoming a subject of great anxiety.
Turkey is one of the weakest of the nations. For forty-five years her existence has been maintained by the united interference of the nations of Western Europe. These nations are professedly Christian, while Turkey persecutes Christians within her borders with unrelenting ferocity. There is not a feeling in common between Turkey and the nations which uphold her. She is far behind—and determinedly behind—the civilization of the nations by which she is surrounded, and on which she depends for her semblance of power.
The only importance which Turkey possesses in the eyes of the nations is this: She occupies one of the strongholds of the world, if not the stronghold itself. Constantinople, in the possession of a nation which could make use of the advantages of her position, would be invulnerable. It affords a complete protection to a fleet of any size in the Black Sea, which might be thrown out when the most favorable opportunity offered. Napoleon I. called Constantinople “the key of the world.” Even in his day Russia had her eye on this point, and made its possession the condition of a treaty of friendship with him. Had he agreed to this, it would be impossible to conjecture where would be the lines of the map of Europe now.
Besides this, Turkey nominally holds a jewel which has long been coveted by the nations, namely, Jerusalem. This is only of a traditional or imaginary value; like any other jewel, it is for ornament rather than use.
The nations which uphold Turkey have no interest in her welfare, or her existence, only as they are jealous of each other. They are anxious that she should retain her stronghold, each fearing that if she should lose it, a stronger and a rival power might gain it.
At the close of the Crimean War, a treaty was entered into by Russia, England, and France, by which Russia agreed not to create a war fleet in the Black Sea. This assured Turkey in the quiet possession of Constantinople; for the length and narrowness of the Straits and the swiftness of the currents, render it next to impossible to successfully attack it from below. A fleet for the conquest of Constantinople outside of these Straits would be liable to attack at any time; but in the Black Sea it would be secure.
Taking advantage of the war between France and Prussia, Russia repudiated the treaty of 1855, and appealed to the judgment of the nations at large for the justness of her course. The powers at war could not resist her action, and England seemed329fearful even to protest against it without being backed by other powers. And thus peaceably the treaty became a dead letter. The wonder was that Russia ever entered into a treaty which cut her off from her most available sea-coast, and she would not, only that a heavy pressure was upon her. But this repudiation was really the death knell of Turkey, and "the sick man," as Turkey has long been called, was virtually given up by his doctors.
Since that time Russia has been constantly extending her lines in Asia, not only threatening Turkey, but affecting the security of the British possessions. But England purchased the Suez Canal, and thus secured control of an important passage to the far East. This was a matter of disappointment to all the world, for it was generally conceded that France had the first right to the Suez Canal.
Thus now stands the Eastern Question. To the nations it is constantly becoming more complicated and perplexing. It is safe to say that much of the present effort of the great European powers to arm themselves beyond all precedent is in view of the possible developments of this question.
We think we have stated the importance and bearing of the question in their strongest light; and while we would not underestimate its importance as a source of contention, or even as a cause for preparation of the nations for "the battle of the great day," we do not hesitate to say there is great danger of our viewing the matter in a wrong light, and making it a detriment to us, as a people, as students of prophecy.
We have several times been asked of late if we saw anything in the attitude of the nations to indicate that the end is very near. Our answer was, and is, that we are not looking in that direction for our evidence. Not that there is nothing ominous in the attitude of the nations. There certainly is. But we feel assured that they who look in that direction for their principal evidence of the near coming of the end, will become bewildered, and probably discouraged.
We cannot wonder if they who reject the present truth of the Third Angel's Message take wrong views of our relation to the future action of the nations. But it need not be so with us.
The light of present truth clearly outlines all these things, and it alone gives the relation of the several events which precede the battle of the great day of the Lord. Without regarding the order and relation of these events, we must become confused.
"And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the East might be prepared."
Looking at the connection, we learn that this will take place just before the last battle; indeed, it is the first movement in that great conflict. It is generally understood that "the great river Euphrates" represents that power which flourished in the country watered by that river, namely, the Mahometan power, of which the Sultan of Turkey is the head. See "Thoughts on Revelation," chapters 9 and 16. Therefore Rev. 16:12, above quoted, describes the drying up of the power of Turkey. This is the issue of the Eastern Question.
Now we are prepared to guard against erroneous views of this question. Many are looking to it as the deciding point of our message. They seem to think they must watch the progress of the nations, and that, when this question comes to a crisis, it will be time for us to arouse, for the close of our work will be approaching. But not so. It is under the sixth plague that this matter comes to a crisis; that is, after the work of probation is finished, and after five of the plagues of the unmixed wrath of God are poured out upon the world. They who reject the warning of the Third Angel's Message cannot locate these plagues; they have never been able to explain their meaning or give their place. Hence they are liable to mistake the chronology of the culmination of the Eastern Question. But not so with us. We know that the wrath of God threatened in the Third Angel's Message is that contained in the seven last plagues; and we know that these plagues are poured out after probation ends—after our High Priest has finished his work in the heavenly sanctuary, and the unjust must remain unjust still. Cf. 1 Kings 8:10, 11; Rev. 15:8, and 22:11, 12. Therefore, to watch the Eastern Question as giving evidence of the termination of our work, is to follow a false light, and, as a consequence, to be led into confusion and darkness.
Brethren, keep your eyes on the Third Angel's Message. The Eastern Question is a question for the nations to work out when probation is ended and the restraining influence of the Spirit of God is withdrawn from them. The Third Angel's Message is our work—the work of God for this time—to prepare us to stand in the battle of the day of the Lord. The nations will soon fulfill their destined work when the servants of God are sealed for translation. See Rev. 7. Let us see to it that we fulfill ours. This is the work in which Heaven is specially interested. On this work all other questions hinge. Do not lose sight of this for anything else.
We cannot refrain from expressing our gratitude to God, who has given us a truth which so fully explains all these things. They who reject this light and watch the nations for the evidence of the coming of the end, will not know when probation is closing, and that day will come upon them as a thief. "But ye, brethren, are not in darkness, that that day should overtake you as a thief." A light shines upon our pathway, guiding us in regard to the perplexities of the future, and its impending perils. Truly the word of prophecy is a light shining in a dark place. What so dark as the future, when we know not even what a day may bring forth? But the prophetic word, rightly read, lights up the future, and gives assurance as we tread the dangerous way. Only let us heed the admonition:—
"And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares." Luke 21:34.
Arguments for Sunday Observance Examined
By John Nevins Andrews
the inspired apostles,” when he admits that there is no command for it, he has nothing at all left but what he calls the example of the apostles, upon which to base his conclusion. And upon this we would remind him of his own words that “the average mind is more readily moved by a direct command than by an inference drawn from the example of even inspired men.” P. 242. He has reached his conclusion, then, by an inference drawn from the example of the apostles. But how does he know and how can he show that his inference is just? Oh, by studying the history of an age of “corrupt practices and perversions of Christian doctrine,” he learns “that the most of them regarded themselves at liberty not to keep the seventh-day Sabbath,” and that they “could hardly have made a mistake concerning the import of their [the apostles’] words and actions.” And so having landed himself and his whole Sunday-sabbath scheme squarely upon Catholic ground in the midst of an age of “corrupt practices” and perversions of Christian doctrine, his great one-thousand-dollar task is completed; his grand one-thousand-dollar prize is won, and there we leave him to enjoy it.
We have now examined the reasons for keeping Sunday, which have been given in a five-hundred-dollar prize-essay, and in a one-thousand-dollar prize-essay. We have been asked which is the better one of the essays. We can only reply that there is no “better” about it—each is worse than the other. Yet we are not prepared to say that the trustees of Dartmouth College, and the American Sunday-school Union have done a wholly bad work in paying the prizes by which these essays were put before the world. We are certainly justified in supposing that these essays furnish the very best argument for Sunday-keeping that can be made in the United States; and we think it well that the utter groundlessness of the Sunday institution either in Scripture or reason, should be made to appear, as it is in these essays, even though it be at an expense of $1,500. Yet, it does seem a pity to pay so much good money, for so many bad arguments in support of a worthless institution.
The commandment of God reads the same to us that it does to these prize essayists and to everybody else. It says to all: “Remember the Sabbath day, to keep it holy. . . . The seventh day is the Sabbath of the Lord thy God;” and for our part we hope we shall never reach the point where we shall regard ourselves at liberty not to keep the commandment of God, for to keep the seventh-day Sabbath is the commandment of God. He who regards himself at liberty not to keep it, regards himself at liberty to commit sin. J.
The Missionary.
By William Ings
Our School.
IT was my privilege to spend the winter months of the term at our college at Healdsburg. From my experience while there I am prepared to speak understandingly of its merits. It truly is a model school. Those having charge are men of experience and know just how to meet the wants of their pupils, physically, mentally, and spiritually. Should any attend there and not be benefited, the fault certainly must be with the student. The surroundings both at the Home and college present an appearance of neatness and taste. Our family was quite large, yet harmonious, everybody felt at home and acted as though it was theirs to enjoy. There is nothing extravagant about the Home, but all is neat and comfortable, just as all homes should be. Order and neatness were visible in every department; and the spiritual condition was such that the good angels could be attracted there, and their influence was felt to that extent that hearts were made tender by the Spirit of God. Every pupil had his duty to perform, which was done with cheerfulness, thus learning habits of order and usefulness.
Those having children to educate ought by all means to put them in this school. No fears should be entertained that their children would be neglected, for everything is done for them, for their comfort, and spiritual and mental improvement. The Students' Home affords just the drill required for usefulness through life. Here they are taught practical duties in the various avocations. The girls are taught the different branches of household duties, "from the cellar to the garret;" while the young330men have a training in the various trades and husbandry. This, combined with the book knowledge they obtain, will fit them for different spheres in life. When the practical working of our college is seen, it leads the mind to wonder why the present system was not adopted before.
Our people cannot afford to deprive their children of these advantages. We are living in a wicked and corrupt age, and it is not safe to place the young in public schools where the morals are almost sure to be corrupted. We want to save our children from the snares of the enemy, and what expense can be too great if we can but see our children in the kingdom of God? But what benefit will be all our savings, if by our parsimony they be deprived of the influences that would establish them in principles of righteousness?
God in his providence has given us this institution of learning that the youth may be shielded from the evil. Consequently all should give this institution their patronage. I can safely say that all who love and prize morality, industry, good health, order, and a thorough, practical, common-sense education, will be satisfied when acquainted with the workings and saving influence of our college. And by placing your children there, you are sustaining an institution that is approved of God.
May the Lord bless and prosper the Healdsburg College, is the prayer of a grateful student.
WM INGS.
Watch and Pray.
By J.
JESUS had told his disciples that the temple in Jerusalem should be thrown down, that not one stone should be left upon another. And when they asked him, "When shall these things be?" he gave them a sign which, when they should see, they were to know that the desolation was at hand. That sign was, "When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh." Luke 21:20. For this sign they were to look. They knew not when it would be, but if they believed the word of the Lord, they believed it would be, and they were to look for it. And even when they should see it, it was only a sign that the desolation was nigh. When they should see the sign, they could not tell when the event would be, only that it was nigh. But the sign was what concerned them most; they were not to wait for the event. For he said as soon as the armies were seen about Jerusalem, "Let them which be in Judea flee into the mountains;" and their flight was to be so hasty that if they were in the field they were not even to go to the house to get any clothes; and even if one was on the top of the house, he could not go down into the house to take anything with him. It is evident, therefore, that the sign which Christ gave must have had an important place in the minds of all who really believed his words, for otherwise they would not be ready to leave on such short notice.
Indeed, the Saviour made provision that this sign should have an important place with them. Because in view of it he said, "Pray ye that your flight be not in the winter, neither on the Sabbath day." Thus the Lord, in making it a part of their prayers, fixed the sign and their flight ever before them.
In the same conversation the disciples asked the Lord concerning a much greater event than the destruction of the temple, even the coming of the Lord himself in glory, and the sign of it. Of this he told them, "There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth." "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." And "when ye shall see all these things, know that it is near, even at the doors." Luke 21:25, 26; Matt. 24:33. These things began to come to pass in May, 1780, and any one who will look at all can see "all these things;" and as the disciples when they saw Jerusalem compassed with armies were to know that the desolation of it was nigh, just so we know that the coming of the Lord Jesus, "wrapped in a blaze of boundless glory," is at the doors. And just as they were to watch for the event and pray that they might escape it, so Jesus has said to us: "Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." Luke 21:36. He who believes the word of the Lord will watch for these things. He who watches for them will pray that he may escape them and stand blameless before the Son of man. And he shall be delivered as surely as were the disciples from the terrors that came upon devoted Judea. "And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming." 1 John 2:28.
J.
Rural Health Retreat.
By John Norton Loughborough
THE annual meeting of the Rural Health Retreat Association was held at the Retreat parlors May 30, 1886. A large majority of the subscribed capital stock was represented. Many friends of the institution were present, among whom were Elder Geo. I. Butler and other of our ministering brethren. Close, practical, and timely instruction and counsel were given by these brethren in the religious exercises held in connection with these meetings. We only regret that these services could not have been continued.
The following officers were elected:—
Directors, J. N. Loughborough, W. C. White, J. D. Rice, W. A. Pratt, A. B. Atwood; President, Elder J. N. Loughborough; Secretary, J. S. Gibbs, M. D.; Treasurer, W. A. Pratt; Auditor, Mrs. A. M. Loughborough; Superintendent, Elder J. D. Rice; Physicians, J. S. Gibbs, M. D., and W. P. Burke, M. D.; Matron, Mrs. Jennie L. Ings.
The report given below shows a marked improvement in the finances of the institution, exceeding, by far, the most sanguine expectations of its best friends. We feel that the prospering hand of God has been over this part of his work, because of which we feel to increase our faithfulness and take courage.
The following shows the financial standing of the institution:—
Net value, May 5, 1885 ..................... $5,322.76
Net gain for eleven months ................. 3,458.37
Stock issued during the year ............... 3,500.00
Donations rec'd " " " ....................... 2,445.00
Net value, April 1, 1886 ................... $14,726.13
During this time the Retreat has donated in board and treatment $1,766.99 not included in the above statement.
The following resolutions were adopted:—
WHEREAS, We have seen the hand of God during the past year in giving special favor and prosperity to the Rural Health Retreat; therefore,
Resolved, That we feel under renewed obligation to our heavenly Father for his prospering hand that has attended this branch of his work, and that in return for these blessings we will not cease our endeavors to work in harmony with his will in building up the institution.
WHEREAS, The Health Journal and Temperance Advocate, under its present management, has proved to be a great help as an advertising medium, and an educator in the cause of health and temperance; therefore,
Resolved, That we deem it expedient to continue its publication, and that we will do all we can to extend its influence and usefulness by giving it a wide circulation.
WHEREAS, The accommodations of the Rural Health Retreat were inadequate for the proper care and treatment of patients making application; therefore,
Resolved, That we approve the action of those having charge, in providing additional room and facilities.
WHEREAS, Our past is an indication of future success; and,
WHEREAS, We believe that our future prosperity depends largely upon our properly fitting up the grounds, perfecting our appliances, and having ample accommodations; therefore,
Resolved, That we recommend that improvements to this end be made as fast as practicable.
Resolved, That the report of the working of the Rural Health Retreat for the year ending April 1, 1886, and the resolutions adopted at this meeting, be sent to the Review and Herald and the SIGNS OF THE TIMES for publication.
J. S. GIBBS, Secretary.
Not Good Enough Just Now.
By Congregationalist
"WELL, he is a good man," said the pastor, a little sadly. "Yes," replied the deacon, "but he is not good enough just now." They were talking confidentially of a fellow-member of their own church, a man of high character, free from noticeable evil habits, regular in religious observances, and an intelligent and interesting Sunday-school teacher. But there were signs of the Spirit's special presence in the congregation. Here and there the voice of inquiry after the way of salvation had been heard already. It was plain that, if the church would rouse itself to realize and use its opportunity, a genuine, and perhaps a considerable, revival would follow. But he of whom his pastor and the deacon were speaking, seemed to be unconscious of the situation. There was no fault in particular to be found with his life, but when it would have been natural for him to be all alert with eager activity, especially in prayer for and labor with his own Sabbath-school class, he seemed amiably unconscious that any special duty rested upon him. The deacon had just been lamenting this when the pastor apologetically replied as above, and received the deacon's apt and truthful reply, "Yes, but not good enough just now."
The words contain a suggestion worth general heed. To be a live Christian is not merely to accept the gospel truth, and to conform the conduct thereto as a habit. It is also the keeping ourselves alive to the needs of the hour; the being not only good but also good for something, good for whatever Christ would have us be doing for him. It is being loyal to him not merely in refusing to ally ourselves with his enemies, nor even in engaging in his work heartily enough to escape the charge of indifference, but also in making a business of doing for him immediately and with all our might any duty which he wishes done at once, and which we are competent to do. Just at present, in scores of churches, it is the bestirring ourselves to pray and labor for souls, in the belief that now is a harvest time, and that prayer, instruction, and appeal, and every form of co-operation with fellow-Christians, and of effort for the consecration of the impenitent, may be expected to secure immediate and large results.—Congregationalist.