THERE is a belief generally prevailing that the world is approaching a time of trouble, fitly represented by the words of the prophet—"such as was not since there was a nation." Dan. 12:1. The kings of the earth are in great perplexity. The words of the Saviour appear to be fast fulfilling: Luke 21:25-35.
The condition of Russia is truly deplorable. Only a few years ago she was one of the very strongest powers on the earth. It was only by the combined action of the other great powers that she was prevented carrying out the largest schemes of conquest. To-day she is humbled to the dust,—not by the action of other governments, but—by the disintegrating forces within her own body; by her own people. One emperor,—and one who did much to elevate his people; who began the work of their emancipation from serfdom—has just been murdered, and his successor has imprisoned himself as the only means of escaping from the murderers. He dares not appear in the streets of his capital. About 12,000 criminals have lately been sent to Siberia, but the plague of rebellion is not stayed. From the schools it has spread abroad, until whole districts are ready to refuse allegiance to the Czar. A war among the other nations, making encroachments upon her rights, might divert the minds of the Russians and cause them to rally in defence of the government. But even this seems doubtful. The popular cry is for a Constitutional Government; but the Nihilists, who hold the officers of the empire in terror, are fighting against all forms of government. Anarchy, entire lawlessness, is their aim. Religion, law, and personal rights, are all detested by them. They have chosen the means best suited to such base designs,—assassination. Innocence is not regarded by them, and virtue is not respected. Evil is their good. With such feelings and sentiments fast spreading among the people, who can predict the future of Russia? Who does not tremble for her fate?
At the time of the late war between Prussia and France, the former proved her strength to be not a whit less than that of any of the first powers of earth. The intelligence and training of her soldiery gave her victory on every battle-field. The war ended gloriously for her. Valuable territory was acquired, and her enemy, the Emperor of France, was a prisoner. Seemingly she could ask for no more. But in the very day of her glory, in the midst of her victories, her sun passed its meridian and began to decline. They who observed closely could not fail to perceive that the feelings of triumph were not heartily shared by the soldiers themselves. They manifested their repugnance to war even while their enemy was being humbled at their feet. The like, perhaps, was never seen before. It was generally supposed that the French Emperor hastened on the war as a means of stilling the murmurs of discontent among his people. Among them a slight victory created unbounded enthusiasm. But it was not so with the Germans. Proverbial for their devotion to their fatherland, they seemed suddenly to lose their pride in her elevation, and plainly manifested their desire for peace and home. When the war closed there immediately commenced such an211emigration as had never been witnessed. And it progresses and increases. Villages are almost entirely deserted. Multiplied means of transportation are taxed to their utmost to carry away the people, and still they cannot leave as fast as they wish.
And this is not all. The communistic or rebellious sentiment is fast growing with those who remain. Opposition to religion and to all authority manifests itself in every class, from the peasant to the legislator. Should a war break out at this time between Prussia and any strong power, we should not be surprised to see her humbled as completely as France was humbled before her.
England has her own perplexities to meet. Her national pride, or the influence of her landed aristocracy, or both combined, will not suffer her to take steps which might save her from great disasters which are impending. Her statesmen are strongly at variance. Perhaps not more so than at many other times; but the present is a time of no ordinary trial for her. Ireland can only be subdued or held in check by a strong force. The Irish, as well as the Russians, are resorting to assassination to accomplish their purpose to destroy the present landlord system, and to hold the officers of the law in terror.
The late wars in Afghanistan and Africa have failed to add to either the strength or glory of England. The majority of her people are evidently dissatisfied with them both. As the Germans, they fail in enthusiasm over their wars, especially when the objects and the means are so questionable as they were in those we mention.
What need we say of Turkey and Greece? Peace—short-lived peace—is purchased by deception and falsehood. But the mutterings of dissatisfaction are like the rumblings of thunder before the approaching storm. It is not by any vitality of health that Turkey still survives. Disease is festering in every fibre of her system. She lives by the sufferance of those nations who are waiting anxiously to prey upon her carcass. All would willingly see her fall were it not that they all dread the strife which must follow. For this they are making the greatest possible preparation.
To all appearance our own beloved country is free from these elements of strife which would tend to an overthrow. But we fear that appearances are deceptive. We have had the evidence, in 1876, that that which was designed to be a peaceable change of the administration, may become the means of strife and disunion. The same dangers exist, and the same feelings of opposition, of discord, are ready even now to fan the smoldering fires into a flame. Beside this, we are harboring many enemies of free schools, free government, and freedom in religion, who would gladly see the work of destruction of our free institutions, and cheerfully assist in that work.
We are not playing the role of alarmists. Do we not speak the truth? Who can deny it? It is folly to cry "Peace and safety," when destruction is impending. 1 Thess. 4:13-18; 5:1-5. Better to be warned and prepare, than to have these things come upon us unawares.
CHARITY.
By John Nevins Andrews
[From Les Signes des Temps.]
CHARITY or love is that one word which expresses the accomplishment of everything commanded in the law of God. Rom. 13:10; 1 Tim. 1:5. Sin is that one word which expresses the transgression of everything which the law commands. 1 John 3:4. The most of the commandments simply forbid the commission of certain sins, and many persons suppose that they keep these commandments when they refrain from the outward acts which the commandments forbid. They have kept, as they think, the first commandment, if they have not worshiped any false god. But something more than abstinence from outward transgression is necessary, for Paul says that love is the fulfilling of the law. If love is the fulfilling of the law, then love must be that which the law requires, and consequently that without which we shall stand condemned by the law.
Therefore when the first commandment says, "Thou shalt have no other gods before me," it means not merely that we should refrain from false gods, but that we should cleave to the true God and love him supremely. When the law says, "Thou shalt not kill," it does not mean merely that we should refrain from taking the life of our fellow-men, but it means that we should love our neighbor as ourselves, and that his life should be precious in our sight. It is thus with all the commandments.
The law requires us to love God with all the heart, and soul, and mind, and strength. Deut. 6:5; Matt. 22:36, 37. It is not possible for God to make a higher demand than this. The gospel cannot demand more than this. Those, therefore, who think that the gospel requires something more sacred than the law are wholly mistaken, for the law requires that we love God with every power of our being, and it is impossible that the gospel should require a greater degree of love than this. This is, in fact, the perfect love of which the New Testament speaks. But, on the other hand, the gospel cannot require less love than is required by the law. The gospel cannot say that men shall be saved if they love God with only a part of the heart, for this would be to promise salvation to those who love God in some degree, but who also love the world, and self, and sin. It is therefore evident, that in this respect, there is no difference between the law and the gospel. God requires supreme love in the law, and the gospel does not abate this claim in the least degree.
But there are two things in which the gospel differs from the law with respect to this subject of love. The law shows how much love God requires from us, while the gospel shows that God's love toward us is infinite. Men may ask, "Why should we love God with every power of our being?" The gospel answers this question by revealing the immensity of God's love toward man. The law differs from the gospel in another respect. The law demands supreme love and condemns man for not manifesting it; the gospel also demands supreme or perfect love, and renders to man that assistance which enables him to obey this command. It changes his nature by what is called conversion, the circumcision of the heart, or the new birth; and it bestows on man that degree of grace which is necessary in order that he may love God with all the heart.
Selfishness is the opposite of charity or love. All our troubles arise from selfishness. We imagine that we should be happy if we could have our own way, and if we could secure our own advantage at the expense of others. Selfishness teaches us to look out for our own wants and let others look out for themselves. Selfish people are always unhappy, and they make every one unhappy who is so unfortunate as to be associated with them. Selfishness is the cause of all the trouble in the world. Selfish people seek to please themselves without regard to what is right. They grieve away from themselves the Spirit of God. They refuse to take reproof when they have done wrong. Nothing can be done with selfish people until they are converted, but they would think it an insult to be told that they needed conversion. It is a miracle of God's grace when one of them is ever converted, and yet without a thorough conversion to God not one of them will ever enter the holy city.
Love banishes selfishness from the heart of man. Where love reigns, envy and jealousy and selfishness are wholly excluded. The man in whom love really dwells seeks not his own interest but the interest of others. Phil. 2:4. The good Samaritan is an example of this love. Luke 10:30-37. He sought the good of one whom he might with some reason have counted his enemy, and he tenderly cared for him. He might have said, "The wounded man is a Jew, and the Jews treat the Samaritans as dogs. I will not kill this man, but I will leave him to his fate." But the Samaritan well knew that this would be to transgress the law of God. He knew that it was not enough to refrain from inflicting injuries upon the wounded man, but that the law also required him to love the man, and the Samaritan possessed and exercised this love.
The life of St. Paul is a wonderful exemplification of that love which the law requires. He felt himself to be a debtor to all mankind, because of the heavenly treasure committed to his trust, and devoted his life to the payment of this debt. Love toward God and toward man governed all his acts. He has described this love in 1 Cor. 13. He says that love suffers long and is kind. 1 Cor. 13:4. But many who call themselves Christians fly into a violent passion and speak bitter words the moment any displeasure comes. Such persons are not Christians, and unless they overcome this evil disposition they will be cast into the lake of fire. Paul says that this love does not envy. That is, it is not made unhappy when others prosper more than we do. He says that it does not vaunt itself; that is, is wholly free from a boastful spirit. He says that it is not puffed up; that is, it esteems others better than itself. Phil. 2:3. He also says that it thinks no evil; that is, it is wholly free from the spirit of surmising. This is that excellent love which the law of God commands us to manifest in all the relations of life. Every one that dwells in the new earth will possess this spirit, and none who do not possess it will ever enter the kingdom of God. The chief excellence of that kingdom will be that selfishness will be unknown and that love will be universal and eternal.
J. N. A.
Bale, January, 1881.
WALKING WITH GOD.
By George I. Butler
BY ELD. GEO. I. BUTLER.
"WHAT doth the Lord require of thee but to do justly, and to love mercy, and to walk humbly with thy God?" The Lord then requires us to walk with him. This expression signifies a close union and communion with God. When two persons walk out with each other it is a sign of companionship and love and harmony. They go in the same direction, over the same ground. They converse of things of mutual interest. They are one in spirit. Man cannot, of course, literally walk with God, as friend with friend, in the sense of physical companionship. "But Enoch walked with God three hundred years." His piety was not of the spasmodic sort, which we generally see in modern revivals, with religious interest apparently up to fever heat, to relapse in a few weeks or months to the temperature of an iceberg. It was steady, earnest, faithful service every day, for three hundred years. What an example was this! And he lived in an age of moral corruption which soon required the cleansing waters of the deluge to wash away the sinners to destruction. Yet he was contaminated not by it all.
Is not God the same to-day? Is he not just as powerful? Have we not equal facilities, means of grace as potent, as Enoch had? Is it not for God's glory and men's good that they should walk with him? Should we not find God a precious companion? It was for this purpose that God created man, that he should participate in his goodness and enjoy his blessing. God "hath made of one blood all nations of men for to dwell on all the face of the earth, . . . that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us." Acts 17:26, 27.
It is not for our good or the Lord's pleasure that we live at a distance from him in coldness and barrenness, backsliding and spiritual death. He would be greatly pleased if we would draw near to him and dwell in the sunshine of his favor. Those who gain this experience he will bless with his grace here, and take at last, as he did Enoch, to the kingdom of glory above. There seems to be a sort of progression in the prophet's expression, doing justly, loving mercy, and walking humbly with God,—a sort of climax. Justice is the first and fundamental principle of true religion. Any character not built upon that, is founded on sand. We must love righteousness and hate iniquity, and see to it that we do right in all things. To "love mercy" is a harder requirement for human nature to learn than to be just. To be kind, forbearing, and forgiving under abuse, keeping the spirit sweet and tender, we must partake of Christ's nature. These must be both practiced before we can walk with God in communion of soul to any great degree. When this experience is learned, what more remains but the finishing touch of immortality and being transferred to a world where sin can never come? Thus it was with Enoch. "He was not, for God took him."
The marginal reading of our text, which is the literal Hebrew, seems to shed light on this point. Instead of, "to walk humbly with thy God," the margin reads, "to humble thyself to walk with God," making the humbling of the heart a necessary prerequisite before we can walk with him in sweet companionship. Other scriptures seem to imply the same. Christ teaches us that before we can enjoy true rest in him we must first learn the lesson of meekness and lowliness. "Learn of me, for I am meek and lowly in heart, and ye shall find rest to your souls." He indicates the lesson we must learn before true rest and peace can be obtained. "Thus saith the high and lofty One that inhabiteth eternity whose name is Holy: I dwell in the high and holy place, with him also that is of a humble and contrite spirit, to revive the spirit of the humble and to revive the heart of the contrite ones." Isa. 57:15. It is plain, from this text, with whom the Lord will dwell. Our hearts are too full of pride, self-complacency, and conceit; and there is too much of the love of the world in them; too much desire to have our own way, for God to dwell with us. "The Lord beholdeth the proud afar off." "Every one who is proud of heart is an abomination to the Lord." Should he come to us with power, and enable us to do anything marked in his service, we should be in danger of taking the credit to ourselves which belonged to him. "Humility is a sense of our unworthiness on account of imperfection and sinfulness." When we realize how poor and weak and unworthy we are, and212feel our utter helplessness, and our great need of the Lord's help to be right in his sight, or to accomplish anything in his cause, then we have come to the very point where he loves to bestow his blessing upon us. Then he will use us and work through us.
So it was with Moses. He thought he could go out and interfere in behalf of his people and lead them out of the land of bondage, inasmuch as he was a man "mighty in word and deed." But it took forty years for the Lord to take the self-conceit out of him. When he did call him to go, he felt his utter weakness, and excused himself. Now the Lord could and did use him. David had to go through the humbling experience of trial and persecution before he was permitted to fill a high position. Joseph must become a slave and spend weary years in prison before being exalted to a princely station. God causes his servants to pass through bitter trials to teach them this lesson of self-humiliation, before he can use them in important trusts. Humbling the heart before God must precede the special presence and communion with him. It is only then we can really feel our need of Divine help. Could we feel this need as we ought, we might enjoy much more largely of his blessing. Before we can "hunger and thirst after righteousness" and "be filled," we must realize our weakness, depravity and utter unworthiness. Poor Jacob, when brought into great straits, where life and all he had was hanging in doubt before Esau and his four hundred men, felt he must have help from God, and wrestled for his life with energy born of helplessness and faith. He "prevailed" and was called Israel.
We are living when the "love of many has waxed cold." When the "form of godliness" has taken the place of the "power." When professors of religion are "lovers of pleasure more than lovers of God." When general lukewarmness prevails, and God is about to spue out of his mouth, in disgust, many who call themselves his. Living, persevering faith is becoming very scarce. It is a dangerous age. Evil prevails everywhere. Skepticism is becoming prevalent even in the professed church of Christ. Few, comparatively, believe in vital godliness. The world courts the church and the church courts the world, and they are fast uniting in spirit.
But God is unchangeable. He requires us to walk with him, and we must humble our hearts before him to do so. We are in the perils of the last days. God has precious jewels, here and there, hidden in the rubbish of the world, who are sighing and crying for the abominations done in the land. These must be searched out, and brought to the Lord. Though skepticism does come in like a flood, God's word is just as true as it ever was. "The foundation of God standeth sure, having this seal, The Lord knoweth them that are his." "It is easier for heaven and earth to pass" away than one word of his to fail. He requires us to walk with him. How reasonable this is. If we hope to live with him eternally, should we not seek to become acquainted with him beforehand? Should we esteem it a hardship to commune with our best friend? Should we not esteem it an infinite condescension for him to permit us to come to him and to walk with him? How grievous it must be in his sight for us to prefer the world and its vain pleasures to his society and presence. If we do thus we come not up to his requirement, and can never dwell in his presence.
God will take nothing less than our heart's best affections. Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength. This is the first and great commandment of all. When we do this, the Lord will come in to us and sup with us and we with him. He will give us joys a thousand times more precious and satisfying than any this world can give. The peace of God will rule and reign in our hearts, that peace which passeth all understanding. How precious is the love of Christ. How sweet to commune with him, and to know that our ways please him. When his spirit witnesses with ours that we are the children of God, we fear not the future, we can sleep well with a conscience at peace with God, we are prepared to live or die. The king of terrors hath no terror to us. Earth's joys are unsatisfying. Fleeting and passing away are they all. Like the apples of Sodom, they look attractive but are ashes within. God's love is a peaceful sea, deep and pure. Why will we not learn to walk with him? This he requires of every one of us.
Charity Is the Bond of Perfectness
By Paul
CHARITY is the bond of perfectness.—PAUL.
SOUTHERN CALIFORNIA CAMP-MEETING.
By J. O. Corliss
THIS meeting, to which some reference was made in last week's paper, closed Tuesday morning May 3. To say it was a good meeting, does not fully express our estimation of it. It was a season not to soon be forgotten by those present. The cause in that part of the State was quite generally represented, and those who attended seemed fully determined to improve the time, and to derive all the benefit the occasion afforded.
This was especially noticeable on the part of some who came to the meeting discouraged, and desponding. Everything said, calculated to inspire hope and courage, was eagerly appropriated by these, and all their efforts seemed to be bent in one direction—to increase their faith in the truth, and become more imbued with the spirit of the work. And, judging from the warm, earnest testimonies borne toward the close of the meeting, they were not altogether unsuccessful in their efforts.
The outside interest, especially on Sunday, was not so great as might be desired, yet many of the people of Fresno attended quite regularly, and seemed much interested, enough at least so that quite a number subscribed for the SIGNS. Three took their stand fully for the truth.
The several branches of the work were duly considered in their order. While reviewing the work of the Tract and Missionary Society, the providence of God in connection with the efforts of his people in this work seemed more prominent than ever before, especially in relation to sending the truth to other nations. Grateful acknowledgment of this was made by many of the brethren, not in words alone, but by acts also, which showed their desire to co-operate in the good work of proclaiming the truth to the world.
Bro. Haskell spoke of the necessity of all our people having the Review and Herald, as it is our church paper and contains just such matter as all the brethren ought to have in connection with the SIGNS, in order to build up in the truth. A good number of subscriptions were taken for the Review. The clubs of the SIGNS were also increased by one hundred and seventy-five copies.
The providence of God has opened the way for a work for the Spanish people. This was referred to, when some desired to see a fund raised to carry that branch forward as the providence of God might seem to open the way. One hundred and sixty-five dollars were immediately subscribed. The amount might easily have been swelled to one thousand dollars, had an effort in that direction been made.
One meeting was devoted to the Sabbath-school work. All the brethren seemed to take a deep interest in the discussion of the important question, What can be done to make the Sabbath-school more interesting and effective? All listened attentively to the many good suggestions of Bro. W. C. and Mary K. White upon this point. It was an interesting and profitable occasion.
The last morning, before parting, a social meeting was held in which many touching testimonies were borne, and in which solemn vows were exchanged to be faithful in the service of God. It would be impossible to tell all the good things that were spoken, much less to describe the effect they seemed to have upon each other. It is enough to say that it was good to be there, and we trust the good impressions received on the occasion will not be allowed to fade away and be lost.
The meeting is now in the past, and its privileges with the vows made by each on the occasion are matters of record above. It now remains to be seen what disposition those who enjoyed the meeting will make of the time still left to them. Brethren, the cause of God is moving, and with its onward march we must keep pace if we expect to triumph with it. Now is the time to lift in this good cause. Soon the work will close, and all our opportunities be ended. May we all prove faithful to the end. J. O. CORLISS.
AN UNPUBLISHED LETTER.
By Editor
(From the Herald of Truth.)
[WE give below an unpublished letter of Nancy Judson, known as the greatest missionary heroine of the nineteenth century. This letter of Ann Hazeltine Judson—as she is familiarly spoken of—has been kindly loaned to us by Mrs. P. D. Browne, of Oakland, into whose hands it has fallen, as a precious gift from a niece of its beloved and honored author. It will be read with great interest.—ED.]
(EXACT COPY.)
RANGOON, April 29, 1819.
MY DEAR SISTER: Being left alone in my room this afternoon, I know not how I can spend it more pleasantly than in writing to a dear far-distant213sister, whom I never expect to meet again, until we arrive at our Father's house in heaven. Tho' it is now long years since I left my native land, and the scenes of my earliest years, they are as fresh in my recollection as tho' it were but yesterday, and the wound then inflicted every now and then opens and bleeds afresh. I believe very few females who have left their native country have had it in their power to make such sacrifices as myself. When I think of my pleasant home, our dear Bradford girls, the flattering prospects and sources of enjoyment which I left, I am often led to wonder how I was ever brought willing to forsake them, and deliberately embrace a life so replete with vicissitude as the present. But, my dear sister Mary, a little sacrifice for the cause of Christ is not worth making, and I felt it a privilege of which I am entirely undeserving to have had it in my power to sacrifice my all for Him who hesitated not to lay down his life for sinners. I rejoice that I had a pleasant home, dear friends, and flattering prospects to relinquish, and that once in my life I had an opportunity of manifesting my little attachment to the cause of Christ. I know you often wish to know certainly whether I still approve of the first step I took in the missionary cause, and whether if I had the choice again to make, with my present knowledge, and views of the subject, I should make the same. Well, I frankly acknowledge that I should do just the same, with this exception, that I should commence such a life with much more fear and trembling, on account of my unfitness, and should almost hesitate whether one so vile, so poorly qualified, ought to occupy a sphere of so much usefulness. I do at times feel almost ready to sink down in despair when I realize the responsibility of my situation and witness my short-comings in duty. If I have grown any in grace since I left America, it has consisted entirely in an increasing knowledge of my unspeakably wicked heart. As to my real religious enjoyment, I think, generally speaking, I have not experienced more than when in America. I do hope, however, vile as I am, to obtain an inheritance in that better world where Jesus has prepared mansions for his followers, and will introduce them there himself, sprinkled with his blood, and clothed in his righteousness.
Relative to the Mission, it is gaining ground slowly, but I hope surely. We have a place erected for public worship, where Mr. J. and myself spend the day in conversing with all who call, he with the men, and I with the women. On the Sabbath we have regular public worship in the Burman language. The building is situated on one of the public roads, which on account of its being lined on both sides with pagodas, is called "Pagoda road." This last week has been a very interesting one to us, on account of having had several very hopeful inquirers, who really appear to be a prepared people for the Lord. I have a meeting every Wednesday evening with the females, many of whom appear attentive and inquisitive. Why cannot you at Bradford have a prayer-meeting Wednesday morning, that you may meet at the same time we do, and pray for these perishing females? Write me word by the first opportunity whether you will adopt the plan or not; and also write a letter to these females, which I will translate and read to them. It may be the means of awakening some of them, and in this way you may be instrumental of converting some without coming here. Mention the plan of prayer-meetings on Wednesday mornings to others of our female friends.
I have been attending to the Siamese language for a year and a half. It is a language easy of acquisition when one has a teacher they can understand. I have found it nothing so difficult as the Burman, but it has owing probably to the teacher being a Burman, as well as a Siamese scholar. There are several thousands of Siamese who live in Rangoon and who speak and write the pure language of Siam. With the assistance of the teacher I have got a translation of the Burman catechism, tract, and Matthew. I also nearly completed a translation of one of the celebrated books into English. It is an account of the incarnation of one of their deities, when he existed in the form of a great elephant.
Give my love to our parents. Tell them I wish to receive a letter from them both. Tell mamma to keep a kind of journal, write in it every day, and send it to me. It would very much please me. I hope Hall has become a Christian; give my love to him, and tell him to write. Remember me as ever affectionately to Mr. and Mrs. Allen, and all the Bradford girls and Hall's family. Write, my dear sister, by every opportunity, and I will surely give you credit for it. I wrote a long letter to sister Emerson a few months ago; hope she has received it. My love to her and Mrs. Atwood. Mr. Judson desires his love to you all, would gladly write if he had time, but he is busy all day and part of the night. Pray constantly and fervently for your ever affectionate sister, NANCY JUDSON.
Friendship with Angry Men
"MAKE no friendship with an angry man."—Prov.
KNOX LEAVES ENGLAND.
By Stephen Nelson Haskell
BY ELD. S. N. HASKELL.
It was only by the entreaty of friends that John Knox was induced to leave England, even after Parliament had repealed all laws in favor of the Reformation. The day had passed, after which all persons holding to that faith were liable to the pains decreed against heretics, and still he continued to preach. His enemies, who had previously failed in their attack upon him, now had the law and the support of royalty on their side, and it became evident to his friends, and himself as well, that should he remain in the kingdom, his life would be sacrificed. No sooner however, did he reach a foreign shore, from which his mind turned to his fellow preachers, whom he had left immured in dungeons, and the people lately under his charge, scattered as sheep without a shepherd, than he began to reproach himself for the course he had taken, and his desire to return was almost irresistible. In writing to his mother-in-law he thus expresses himself:—
"The spiritual life of such as sometimes boldly professed Christ, is to my heart more dear than all the glory, riches, and honor in earth; and the falling back of such men as I daily hear do fall back to that idol again, is to me more dolorous than I trust corporal death shall be, whenever it shall come at God's appointment. Some will ask then, Why did I flee? Assuredly I cannot tell. But of one thing I am sure, the fear of death was not the chief cause. . . . But my fleeing is no matter: by God's grace I may come to battle before the conflict be ended. And haste the time, O Lord! at thy good pleasure, that once again my tongue may praise thy holy name before the congregation, if it were in the very hour of death. . . I would not bow my knee before that most abominable idol for all the torments that earthly tyrants can devise, God so assisting me, as his Holy Spirit presently moveth me to write unfeignedly. And albeit that I have in the beginning of this battle, appeared to play the faint-hearted and feeble soldier, yet my prayer is, that I may be restored to the battle again." Farther on he says, "For a few sermons by me to be made within England, my heart at this hour could be content to suffer more than nature were able to sustain."
During this season of retirement he had time to review his past life, and carefully consider the manner in which he had discharged the sacred trust committed to him as a minister of Jesus Christ; and it appears from his writings at this time that however others may have regarded him, he himself found much reason for self condemnation. In speaking of his labors, which had been almost incessant, he says: "I satisfy peradventure, many men in the small labors I take; but I satisfy not myself; I have done somewhat, but not according to my duty." He reproaches himself for not having been more diligent in visiting "the ignorant and distressed, and administering to them the instruction and comfort which they craved;" for not having been sufficiently plain in admonishing offenders, etc. "Besides these," he continues, "I was assaulted, yea infected with more gross sins; that is, my wicked nature desired the favors, the estimation, and praise of men."
He did not, however, in this hour of adversity and solitary meditations, cease to labor for the cause he so much loved. Not able to instruct the people orally he seized the pen as a means of communication with them. In this way he warned his brethren in England against defection from the religion they had professed, appealing in the most impressive and eloquent manner to their consciences, their hopes, and fears; adjuring them by all that was sacred, and all that was dear to them, as men, as parents, and as Christians, not to turn back from their good profession, and plunge themselves and their posterity into the gulf of ignorance and idolatry.
EIGHT REASONS WHY I GAVE UP SMOKING.
1. WHEN I saw church members paying from six to ten dollars for tobacco, and only two to four for the gospel per year, I thought that if a man will rob God of his tithes and offerings from love of his pipe, it was high time to cast to the moles and bats "idols" that claimed such a supremacy.
2. It often seemed to me that smoking clouded the light of God's countenance in Christian experience, and dampened the fire of love and zeal in God's cause.
3. When I saw preachers seeking a secret place to "puff," I would think if the deed is justifiable, why not do it publicly, or was it that they felt guilty and ashamed to be seen?
4. When I saw boys and young men, and women too, smoking the pipe, I felt that I could not say anything against it.
5. When I saw the drunkard and profane likewise, I would say; "I am a companion with those characters, in the pipe at least," then my conscience would smite me.
6. That for the church wholly to abstain from both smoking and drinking, and set an example of total abstinence to the world, would remove two great hindrances to a more general outpouring of the Spirit of God, and hasten the latter day glory.
7. Then when, at devotion, I smelled my own breath, so smoky, I wondered if God would accept the incense of tobacco.
8. That if it be as hard for the drunkard to give up drinking as for me to give up smoking, then I should have more feeling for the poor drunkard, and how can I consistently advocate total abstinence while I am intemperate in smoking?
After duly weighing all these facts and arguments, I determined to try to abandon the pipe. After I got the victory I could not help praising God for the deliverance I had often wished for but never thought I could obtain; and now I feel better in health, more lively in spirits, less peevish and fretful—have a clearer intellect and better memory, a peaceful conscience, a brighter and sweeter evidence, and nearer communion with God and his church. And I now say to all: If I have conquered, so may you, only rely on divine strength; for you will need it, if smoking is as hard a habit for you to give up as it was for me. The victory will be yours and the result the same.—Extract.
GLEANINGS FROM THE FIELD.
OHIO, Darlington. — Under date of April 20, Eld. A. M. Mann, says he has visited nearly all the churches in the district once or twice during the last quarter. Three have embraced the truth. He raised two clubs for the SIGNS, of ten copies each; received on book sales, $38.56; for periodicals, $20.60.
MAINE, Portland. — Bro. J. B. Goodrich writes; Since my last report two more have united with the church, and regular Sabbath meetings have been established at the Sons of Temperance Hall, 565½ Congress street.
Aroostook County. — Bro. R. S. Webber reports his labors in this county. Some who had been discouraged have started anew, and seven were baptized.
Most of the ministers report great difficulty in laboring on account of bad weather and roads, which have prevented people attending meetings. As these difficulties remove, and opportunity is again given, it is to be hoped the brethren will see the necessity of “redeeming the time,” and working with renewed zeal and activity.
LOS ANGELES.
By W. M. Healey; J. G. Hurley
WE continue to have fair audiences. Last Sabbath we organized a Sabbath-school with fifty-one members. Spirituality is at a low ebb in this place, as well as elsewhere. The Roman Catholics control a great part of the place. And some of those who call themselves Protestants, are not far out of Rome. Some ministers have forbidden their people going to the tent. And as a sample of how little they regard the truth, I give the following:— A minister claiming to be free from sin, stated that he procured a tract here, denying the divinity of Christ. The following will show as samples of ignorance. One company who claim to keep the first day in honor of the resurrection, have come to the conclusion that the week begins on Monday, and so Sunday is the seventh day as well as the first. One of our missionary workers met a young woman who informed him that she understood these things. That she was a member of the ------ church and taught a class in their Sunday-school, and her business is tending bar, which she does on Sunday the same as other days, after she has taught her class in Sunday-school. Surely Babylon is becoming the habitation of devils, and the cage of unclean birds. Rev. 18:3.
But there are intelligent honest souls here for whom we labor, and believe they will come out from such confusion. About forty have signed the covenant.
W. M. HEALEY.
J. G. HURLEY.