Earlier text: Power and Excellency of the Moral LawTHERE is not a little movement here and there in the Roman Catholic Church in favor of total abstinence from intoxicating drinks; and with good reason, when a priest feels constrained to furnish such a picture of Catholic morals in England as the following. He writes of what he himself has seen in Catholic quarters in Liverpool:— “Here, on Sabbath morning, are to be witnessed most heart-rending scenes—fathers and mothers till late in the day either drunk in bed or sleeping off the effects of the Sabbath night’s carousal; poor, destitute children in rags and filth, no breakfast, no church, no happy home. And what dwelling-places! The priest goes in; no fire, a stripped house, for the pawn-shop comes to the rescue of the gin-palace; a few wretched, hungry, ragged children. ‘Where is your mother?’ ‘Please, Father,’ from an intelligent little girl, ‘upstairs in bed, drunk.’ ‘Where is your father, my boy?’ ‘He is in bed, drunk, too, Father.’ ‘Do you ever go to mass or catechism?’ ‘No, Father.’ ‘Why?’ ‘Because my father and mother are always drunk on Saturday night, and never get up till late on Sunday.’ ‘How old are you, my boy?’ ‘Ten.’ ‘And you, my girl?’ ‘Nine.’ ‘No breakfast this morning?’ ‘Nothing, Father, but a piece of dry bread, and had to dip it in water.’ Up-stairs the priest goes to see for himself. And the sight that greets his eyes shocks his sense of decency and propriety, and he comes down pitying in his heart the poor children who are the offspring of such a union. But this is not all. It would take the writer too long to describe scenes even worse than this which he has constantly witnessed now for many years,—houses in alleys and courts which are a disgrace to a civilized community; cellars where a merchant on Change would not house his dog; garrets to pass to which a man endangers his life on what was once stairs.” The Liverpool Catholic Times adds that if this priest had gone further into details, he would have stated that these people for the most part were earning good wages, and that if they abstained from drink there would be no necessity for them to live in garrets or cellars. The squalor of Liverpool springs from drink, not from poverty. Knowingly Married a Drunkard
By Lever
THE Supreme Court of Iowa recently rendered a decision which embodies a world of truth and warning that should interest every young woman in the land. A wife made application for a divorce on the ground that her husband was a confirmed drunkard, when the evidence showed that she had knowledge of his intemperate habits before she had married him. In refusing the petition the judge said: “You voluntarily chose a drunkard for a husband, and you should discharge the duties of a drunkard’s wife. His failure to keep a pledge of reformation, made before marriage, does not justify you in deserting him. Having knowingly married a drunkard, you must make yourself content with the sacred relationship.”—Lever. Does Prohibition Prohibit
By S. S. Times
PROHIBITION does prohibit, in some States at least. There was a prominent brewer of Emporia, Kansas, who, it is said, boldly announced his determination to keep on with his business, “law or no law.” Sadly he looked out through the gratings of the jail where he found permanent lodgment a few weeks later, and his only answer was an eloquent silence when a passing reporter stopped to propound the question, “Does prohibition prohibit?” THE old saying, "Many men of many minds," is wondrously verified in regard to religious matters, in these last days. It is a great pity, because it gives occasion to the enemy to blaspheme. But so it will be as long as the sons of Adam have the opportunity to choose their own way. But if they had not this choice they could not develop any character; and then there could be no righteousness. And therefore the apostle wrote: "For there must be also heresies [schisms] among you, that they which are approved may be made manifest among you." 1 Cor. 11:19. But this does not release any one from responsibility; the fact that a man has the power to kill does not take anything from his guilt if he does kill. Some are so short-sighted as to blame the Bible and religion for this state of things. They blame the Bible for that which the Bible forbids, and they blame religion for that by which religion is abused. But why should we wonder that there are many errors abroad, when it is the object of the enemy to counterfeit, to obscure, and to misrepresent the truth? And he can counterfeit with great accuracy, for his emissaries will deceive, if possible, the very elect, Matt. 24:24; and Satan can transform himself into an angel of light, 2 Cor. 12:13-15. Seventh-day Adventists have long believed that Spiritualism will not only be recognized as a religion, but become so popular that it will be considered blasphemy to speak against mediums and their work, or against the spirits which work through them. But the Bible commands us to believe not every spirit; but try the spirits whether they are of God. We firmly believe there are many Spiritualists now in the land who would feel offended if they were called by that name, but who give evidence that they are clearly-defined mediums; who consult and are led by spirits which they profess to believe is the Spirit of God. Holiness is their hobby; great love is their profession; but they are ever unwilling to be tested by Bible truth. They are guided altogether by their feelings; their experience is their only standard. They speak with flippancy of their own purity of heart, and of God talking with them. Some of this class in Oakland can tell exactly the mind of God, to their own satisfaction, without any aid from the Bible. One said the Lord told him personally that he need not keep the Sabbath! They profess to be in the "resurrection state;" they cannot die, and Christ is come. Yet not all in Oakland have gone so far as this, for they are not agreed. According to their own showing, the Lord does not tell all of them the same thing, though all hold familiar converse with him. To us they appear to be guilty of shocking irreverence. One of these came into our meeting in Reno. As she seemed inclined to take all the time of the meeting in talking of her own purity of heart, we felt compelled to check her, and let the meeting run in the channel for which it was appointed. At the close she wished to give us the full benefit of her "testimony," which she did not complete in the meeting. After some conversation we remarked that Peter said we purify our souls in obeying the truth; and that therefore it is a continuous work, as long as we have truth to obey, or duty to do. She answered: "With me it was done instantly; my heart was perfectly purified." And we could not impress upon her mind a single text of Scripture. She met every one with her experience! In answer to a suggestion that we must try the spirits, and that the only test is the word of God, she replied that the Spirit of God spoke to her. But, we said, the Spirit of God indited the Scriptures, for holy men of God spake as they were moved by the Holy Ghost. And we doubted her experience, doubted of the spirit which led her, because her experience was not in harmony with the word of God which is in the Bible. "Oh," said she, "God speaks to me right into my soul!" We have had others of this class tell us plainly that they have no need of the Bible; they learn all their duty directly of God in answer to prayer. This is rank fanaticism, but they have so little regard for the Bible, so little knowledge of its teachings, that they call it faith. This lady was sure that she was led by the Spirit of God; why? not because she would test her experience by the word of God, but, because God spoke to her soul. How did she know it was the voice of God? She felt it, her heart told her so. And thus her witness was her own heart—her own feelings. And she affected to pity us because we had not what she had. But we promptly told her we did not want it; our witness is the word of God, that liveth and abideth forever. We lightly esteem all that will not accept the Bible as the test of feelings and experiences. How like this is the position of Spiritualists; we once visited one in Wisconsin, who boasted of being guided every day and in everything by a certain spirit who was ever near him, and always ready to be consulted. Truly, a "familiar spirit." We tried to impress upon his mind the danger of his being deceived, and the necessity of taking the Scriptures as our rule. He derided the idea of appealing to the Bible, and said he was not in any danger of being deceived, because his familiar or household spirit had promised him that no bad spirit should ever come near his house! So with Dr. Hare, a noted Spiritualist. He said he once thought he was being deceived by a spirit, but the spirits of Washington and Franklin came and assured him that it was all right! Such was his assurance; and he pitied the credulity of those who believed the Bible and trusted in Christ. But the assurance of these men was precisely of the same nature as that of these egotistical holiness believers. They have outlived the Bible, which Spiritualists also say, and trust the assurance of their own hearts, or of a spirit which, because they reject the Scriptures, they have no means of testing or identifying. We referred the lady, of whom we have written, to "Pilgrim's Progress" for a parallel to her confidence. It is found in the conversation between Christian and Ignorance. "CHRISTIAN. Come, how do you do? How stands it between God and your soul now?
"IGNORANCE. I hope, well; for I am always full of good motions that come into my mind to comfort me as I walk.
"CHR. What good motions? pray tell us.
"IGNOR. Why I think of God and Heaven.
"CHR. So do the devils and damned souls.
"IGNOR. But I think of them, and desire them.
"CHR. So do many that are never like to come there. 'The soul of the sluggard desires, and hath nothing.' Prov. 13:4.
"IGNOR. But I think of them, and leave all for them.
"CHR. That I doubt; for to leave all is a very hard matter; yea, a harder matter than many are aware of. But why, or by what, art thou persuaded that thou hast left all for God and Heaven?
"IGNOR. My heart tells me so.
"CHR. The wise man says, 'He that trusts in his own heart is a fool.' Prov. 28:26.
"IGNOR. That is spoken of an evil heart; but mine is a good one.
"CHR. But how dost thou prove that?
"IGNOR. It comforts me in hopes of Heaven.
"CHR. That may be through its deceitfulness; for a man's heart may minister comfort to him in the hopes of that thing for which he has yet no ground to hope.
"IGNOR. But my heart and life agree together; and therefore my hope is well grounded.
"CHR. Who told thee that thy heart and life agree together?
"IGNOR. My heart tells me so.
"CHR. 'Ask my fellow if I be a thief!' Thy heart tells thee so! Except the word of God beareth witness in this matter, other testimony is of no value." Well and faithfully said. We take this occasion to again recommend "Pilgrim's Progress" to all readers, especially to the young, and to all who are young in Christian experience. Sanctification is through the truth, and the word of God is the truth. John 17:17. Sanctification outside of the truth, or contrary to the truth, or in disobedience or neglect of the truth of God's word is a delusion, a deception of Satan. Luther met these fanatical spirits. They were as egotistical and confident in his day as they are now. He cried, "The Bible, the Bible." And they cried, "The Spirit, the Spirit." But Luther had no respect for their spirit which led away from the Bible. In his bold, German bluntness, he replied: "I slap your spirit on the snout!" It was rather a harsh expression, but it was said in reverence for the word of God, an element which the speech and actions of the Spiritualists of that time lacked, even as they do this day. How little faith there is in the Bible in these days. The Fathers, tradition, feeling, experience, anything but the word of God. "It is time for thee, Lord, to work; for they have made void thy law." Ps. 119:126. And the Lord will work to vindicate the honor of his word. Justice will not long delay; the workers of iniquity will be put to confusion. How Will They Do It?
By Ellet Joseph Waggoner
WE are not entirely alone in the belief that Spiritualism is of the devil, as the following from the Pacific Methodist will show:— “We regard Spiritualism as among the most infernal of Satan's inventions and its absurdness before the bar of enlightened reason is not proof sufficient of its harmlessness, when we reflect that nothing is too preposterous for belief, when the appeal is made through the senses, and is one which accords with the reigning corruption of the soul. . . . We doubt if Christianity has ever before confronted such a monster as this modern necromancy. And this repulsive hybrid from the cesspools of nameless infamy reigns over many, and is spreading its borders. Let the press speak, and the pulpit cry aloud.” “The voice said, Cry. And he said, What shall I cry?” This is what the “press and the pulpit” might well ask. We are glad when we see any one aroused over the terrible delusion of Spiritualism. But what can they say or do against it? Will they cry out against the corruption that is often associated with it? That would be simply an attempt to lop off some of the outer branches, leaving the root untouched. Besides, if that is all that our friend the Methodist would assail, he would find his efforts seconded by many Spiritualists themselves. There are thousands of them who outwardly lead moral lives, so far as their fellow-men are concerned. Therefore a person might assail vice and corruption with all his power, and still leave Spiritualism unscathed. If the Methodist really wants to strike at the root of Spiritualism, we will tell it how. Let it teach the Bible doctrine concerning the state of the dead. Let it teach that “the dead praise not the Lord, neither any that go down into silence” (Ps. 115:17); that “the dead know not anything” (Eccl. 9:5);553 that man’s “breath goeth forth, he returneth to his earth, in that very day his thoughts perish” (Ps. 146:4); that they “sleep in the dust of the earth” (Dan. 12:2); and that “till the heavens be no more they shall not awake, nor be raised out of sleep.” Job 14:12. He who with all his heart believes these plain declarations of Scripture, can never be a Spiritualist. A belief in the conscious state of the dead is the foundation and superstructure of Spiritualism. He who holds to that doctrine has no warrant that he will not be a Spiritualist; indeed, there is hardly a possibility that he will not, when evidence is presented that appeals overpoweringly to his senses. Nothing but a firm belief in the word of God, as it reads, will save men from Satan's masterpiece of deception. We know that many try to make a distinction, and say that while they believe that departed ones are conscious and active, they do not believe that they can communicate with their friends in the flesh. Well, why do they not? Have they any reason for thinking that the dead cannot communicate with the living? “Why, certainly,” says one, “the Bible says that they cannot.” Exactly; we quoted several such passages at the beginning of this article. The Bible says that the dead cannot communicate with the living, because they are unconscious, “they know not anything.” And no man can prove that the dead cannot make themselves known to us, without using those texts which declare that they have no conscious existence. Perhaps there are Christians who see nothing shocking in such teaching. They say, “It is a matter of no practical importance how I believe concerning the dead. We could be just as good, even if we believed that the dead could return to us.” Do not thus deceive yourselves. For what purpose did Christ come? He says he came “that whosoever believeth in him might not perish, but have everlasting life.” John 3:16. And again, “I am come that they might have life, and that they might have it more abundantly.” John 10:10. Now if we believe that we shall never die, but that, when that which men call death takes place, we shall go right on just as we do now, only under somewhat improved conditions, where does faith in Christ come in? What inducement can we have to believe in him? Cannot all see that those who hold such a theory leave Christ out of their religion entirely? And this is just what Spiritualism actually does. It rejects Christ. There is no Spiritualist who believes in Christ as a Saviour; they regard him as a good man, and that is all. They have no room for a Saviour in their system. They repudiate Christ. With this brief explanation all can see why we are so earnest in our teaching of conditional immortality. It is not as a mere theory which we can adopt or reject at pleasure, but a truth of vital importance. To accept the doctrines of Spiritualism is to reject Christ; and without him we can do nothing. John 15:4, 5. He is “made unto us wisdom, and righteousness, and sanctification, and redemption.” 1 Cor. 1:30. We can be “complete” only in him. The Methodist truly says that Spiritualism is one of “Satan’s inventions;” it was invented by him when there were but two human beings on earth, and formulated in these words: “Thou shalt not surely die.” We shall not cease to cry out against this “modern necromancy.” We should be rejoiced if we might stand side by side with the Methodist in this fight. The Bible, and that alone, will furnish the weapons. Under the Law.
By Ellet Joseph Waggoner
BEFORE directly considering the remaining passages containing the expression "under the law," we wish briefly to recapitulate some points already canvassed, simply stating propositions, and referring to the texts which establish them. 1. The keeping of the law of God is the whole duty of man. Eccl. 12:13. The fact that the word "man" is unqualified, shows that no particular man or race of men is referred to, but that the wise man intended to include the whole human race. It is the duty of all men to love God and their fellow-men. 2. Those who obey the law will stand justified before God. Rom. 2:13. This proposition follows as a natural consequence of the first; for a just God will never condemn a man who does his whole duty. Nothing more than that can possibly be required of anybody. 3. But no man has done his whole duty, for none have kept the law perfectly. "All have sinned, and come short of the glory of God." Rom. 3:23; also verses 9-12. "What things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God." Rom. 3:19. 4. "Therefore by the deeds of the law there shall no flesh be justified in his sight." Rom. 3:20. This is the direct consequence of the fact stated in verse 19. A good law will never justify evil-doers. And in these two verses we again have proof that the law was designed for the whole human family, and not for any particular class; for the law could not condemn those for whom it was not designed. That is to say, a law cannot condemn those who are not within its jurisdiction. But the law does condemn the whole world; therefore all the world are under its jurisdiction. 5. "Condemnation" is "the judicial act of declaring guilty and dooming to punishment."—Webster. It is the direct opposite of "justification," which is "a showing to be just or conformable to law, rectitude, or propriety."—Ib. Therefore since the law of God declares the whole world to be guilty before God, and will not justify a single individual, it follows that all the world are under the condemnation of the law of God. 6. The whole world being found guilty, and being condemned by the law, are said to be "under the law." Rom. 3:19. Therefore "under the law" is a synonym for "condemned by the law." 7. Since all have sinned, and come short of the glory of God, we are "justified freely by his grace through the redemption that is in Christ Jesus." Rom. 3:24. We are justified by faith alone, "without the deeds of the law," Rom. 3:28; for no amount of good deeds will atone for one sin. If a man had stolen a horse, abstaining from horse-stealing to all eternity would not in the least clear him from the guilt. If we are freed from past transgressions, it must be solely by an act of favor on the part of God. 8. This justification belongs only to those who believe in Jesus. Rom 3:26. It is purely a matter of faith on the part of the sinner, and of favor on the part of God. Rom. 3:21, 22, 28. And therefore to obtain justification from past transgressions, the sinner has only to have sincere faith in Christ. It takes just as long to be justified as it does to have faith in Christ, and no longer. 9. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." Rom. 5:1. "There is therefore now no condemnation to them which are in Christ Jesus." Rom. 8:1. That is, those who are in Christ—those who have faith in him—are not under the law; they are the subjects of God's special favor. 10. As a consequence of all the preceding propositions, it follows that all men are under the law until they have faith in Christ; from that moment they are out from under the law, unless they again bring themselves into condemnation by again yielding themselves to sin. 11. The law was ordained to life. Rom. 7:10. That is, if it had been kept perfectly, which is what was designed, it would have given the obedient one eternal life. See Matt. 19:17. 12. But "the wages of sin is death." Rom. 6:23. And since all men have sinned, all men are condemned to death. There is no law in existence by which man in his present condition can secure eternal life. That is the gift of God through Christ. But it is not the fault of the law that it cannot give life. It is just as holy and just and good as it was before. The fault lies in man alone. Rom. 7:12-14.554 We are now prepared to consider a passage of Scripture, portions of which have been quoted perhaps oftener than any other part of the Bible, as proving the abolition of the law, but which is one of the strongest proofs of its perpetuity. It is found in the third chapter of Galatians. Verses 24 and 25 are supposed to teach that Christians need not keep the law. We shall consider these verses, as we do all others, in the light of the context. We shall have but little more to do than to refer to propositions already established by the Bible. We have not space to give Paul's argument in full from the beginning of the chapter, but will begin with the twenty-first verse. The apostle speaks in some of the preceding verses of God's promise to Abraham, and, through him, to all the faithful. He says that the inheritance was simply by promise, through faith in Christ, yet the law was also given and designed to be kept. Then he asks, "Is the law then against the promises of God?" That is a very pertinent question. It opens the whole subject. Is the law against the promises of God? If we keep the law do we thereby manifest our disbelief of or contempt for the promises of God? Do we deny Christ by keeping the law? Paul answers in the same verse: "God forbid; for if there had been a law given which could have given life, verily righteousness should have been by the law." Gal. 3:21. The idea is, The law is not against (in conflict with) the promises of God, because we do not expect to gain the inheritance through the keeping of the law. That this is true is proved by the simple fact that if the law could have given life, righteousness should have come by means of it, and there would have been no need of Christ's sacrifice and of the promises. So the simple fact that promises were given, proves that the law is powerless to give life. And why is it that there could be no law that would give life? Verse 22 contains the answer: "But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." As we have already shown from the Scriptures, the reason why men cannot be justified and receive eternal life through the law is that "all have sinned, and come short of the glory of God." And now mark well this point: The existence of the law, instead of being against the promises of God, is so much in harmony with them that they would amount to nothing without it. How so? Because, (1) "Christ Jesus came into the world to save sinners." 1 Tim. 1:15; (2) He can save only those who believe. Mark 16:15; Acts 16:31; Rom. 3:26, etc.; (3) All men are sinners (Rom. 3:23) whether they are conscious of it or not; but (4) No one can know that he is a sinner until he examines the law of God, for "by the law is the knowledge of sin." Rom. 3:20; and (5) If a man did not feel himself to be a sinner, he could not be induced to believe in Christ for the remission of sins; for if it is true that "they that are whole need not a physician," it is equally true that they that think they are whole will not apply to a physician, no matter how sorely they may stand in need of one; therefore, (6) It is absolutely necessary that the law be in the world, in order to lead men to lay hold on the promises. The law of itself could save no one; the promises would be of no benefit to men without the law to show them their need of those promises. The law, by showing all men to be sinners, makes it possible for the promises to be extended to all the world. Whoever, therefore, claims that he is no sinner, puts himself outside the promises of God. And now, as we quote the text again, we shall have a better understanding of it: "But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." Gal. 3:22. "But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed." Verse 23. Right here read once more the propositions at the beginning of this article, and the texts therein cited. In what condition does God's great sin detecter,—the law,—show men to be? Guilty before God,—condemned to death. How can they be freed from this condition? By faith in Christ. There is no other way by which men can get free from condemnation. "Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved." Acts 4:12. Then how long must they remain in this state of condemnation? Until they can grasp the great truth of salvation through Christ alone, and exercise faith in him. They are "shut up" to this one way of escape. We wish to call the reader's attention to the forcible figure here introduced. To do so, we will use a simple illustration. Mr. A has killed a man. In so doing he has broken the law of the State. It may have been his first and only offense; but no matter, he is a law-breaker. And now he is seized by the officers of the law, and taken into court, where, the facts being set forth, the law shows him to be guilty, and he is condemned to death. But sentence will not be executed for several weeks, and what is done with Mr. A in the meantime? He is shut up in prison, possibly with chains on his limbs. Now what is it that holds him there? It is the law of the State. It was the law that seized him, condemned him, and shut him up in jail. The sheriff and the judge were merely the agents of the law. He is then indeed "under the law." And now Mr. A begins to realize his impending doom, and longs for freedom. How can he get it? The walls of his cell are impenetrable, the doors are securely bolted, and he is chained to the floor. It is very clear that he cannot help himself. Who can? There is only one man, and that is the governor. To him he turns as his only hope. He cannot plead the many good deeds that he may have done, for they do not destroy the fact that he has sinned. It was past transgression that brought him into his present condition. He can only promise obedience for the future, and beg for mercy. Through the mediation of powerful friends, and the clemency of the governor, he at last obtains his freedom. Now how is it in the case of the transgressor against God's law? There is no hope of escaping, for the law is omnipresent, and as soon as the sin is committed it seizes the unfortunate one. "The wages of sin is death," and since he is clearly a sinner, he is condemned already. Hence he is immediately "shut up." He cannot bribe the jailer, and he has nothing to expect but death. He casts about for a way to escape from his bondage, but every scheme which he devises fails. One hope alone appears, and that is Christ. He has promised to rescue all who believe in him, and the unhappy sinner, believing that Christ is able "to save them to the uttermost that come unto God by him," lays hold on the hope thus held out, and becomes a free man. Now Paul says that before faith came we were all "under the law, shut up," in just the condition above described. It is not merely the Jews, not a certain few, who are shut up under condemnation of the law, but all men in all ages of the world's history have been in just that condition. As soon as any one exercised faith in Christ, he obtained his freedom. The verses that we first referred to, the 24th and 25th, are thus explained; but few more words are needed. As a consequence of the previous statements, the apostle concludes: "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith." In verses 21, 22, the apostle anticipates this verse by showing how absolutely necessary the law is to the carrying out of the promises of God through Christ. See the comments on those verses in the preceding part of this article. Notice that the law does not point to Christ—that office is intrusted to something else—but it brings us, yea, drives and forces us to him as our only hope. And this is just what was done by the individual who is called in our version a "schoolmaster." The proper term would be "pedagogue," a word applied anciently not to one who taught children, but to one who accompanied them to the place where they might be taught, and beat them if they ran away. Of course the law does not bring those who do not wish relief; but when sinners want liberty, and begin to struggle for it, the law allows them no avenue of escape except Christ, who is the "end of the law." It stands as an impassable wall, in whatever way the sinner may turn for escape, until he sees Christ, the Door across whose portals the law throws no bar. "But after that faith is come, we are no longer under a school-master." Verse 25. No; the moment that we implicitly believe that Christ loves us individually, with a love that is able to save us, we are free. The chains that bind us to the body of death are severed, and "there is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit." We are now new creatures in Christ, and must henceforth walk in newness of life, no longer "under the law," but "under grace." We would like to carry these thoughts still further, but this article is already too long. In our next we shall finish our consideration of the term "under the law," and will then pass to some other phases of the law question. E. J. W. Persecution of Evangelical Christians in Russia
Evangelical Christians are now being persecuted in Russia. Several persons who have been active in holding religious meetings have been banished, and it has been declared illegal to distribute the publications of the Religious Tract Society. The Missionary.
By Isaac D. Van Horn
I HAD the privilege of attending this meeting, arriving on the ground early Wednesday morning, August 20. I found preparations for the meeting nearly completed; the larger portion of our people had arrived, and had pitched their tents or taken up quarters in some of the buildings. The fair-ground, in which this meeting was held, has a beautiful grove, which furnished an abundant shade. The grove was seated, as was also the large pavilion, 60x100 feet, and meetings were held in both places. In this respect preparations were made for a large crowd. Peoria is a city of about 40,000 inhabitants, the second in size in the State. It is noted for the extensive manufacture of liquors, being second, I believe, in this respect, to no city in the Union. All bear testimony that it is a very hard place. The number of our people in attendance was about four hundred. There was no very marked demonstration at any time, yet there was a steady growth of grace, and the influence of the Spirit of God was manifestly present at times. The business of the Conference, and of the other organizations in it, passed off harmoniously. There was a great need of means to carry on the different departments of the work, and, after a consultation with the leading brethren, it was decided to raise by pledges $10,000; $3,000 for T. and M. Reserve Fund, $3,000 for city missions, $3,000 for Educational Fund, and $1,000 for the Battle Creek College. As the result of the effort, $7,420 was pledged. The outside attendance was not large till Sunday afternoon, when between 4,000 and 5,000 were out to hear Elder Littlejohn on "The Rise and Progress of the National Reform Association." It can be said that those who did attend were interested. The usual good order which characterizes all our camp-meetings was preserved all through this meeting. There was a good interest manifested in the meetings for the children and youth. We had a separate tent for them, and had from one to two meetings every day. Some of these young friends were prepared to move forward understandingly when the call was made, Sabbath afternoon, for those who would seek the Lord to manifest it by coming forward. Quite a large company came to the front seats, some of whom were moving out for the first time. On Monday this work was taken up again. A short discourse was given on baptism, after which thirteen gave in their names for baptism. The administration of the ordinance was witnessed by about five hundred people. Thus closed this camp-meeting. Taking a general survey of the whole, we can say it was a good meeting. Yet we are constrained to believe that there is room for great improvement in every branch of the work in this Conference. May God let his blessing rest down in rich measure upon the work of the message in this important field, and may it rise and go forth with power. I. D. VAN HORN. The Remains of St. James
By Editor
THE remains of St. James are said to have been recently discovered in the Cathedral of Santiago, in Spain. The bones are declared to be none other than those of the apostle. It must be so, because the Archbishop of Santiago, while making excavations in the cathedral, discovered three skeletons. He propounded the question, "Are these the remains of the apostle and his two disciples?" and his confreres, "after mature consideration," expressed the opinion that they were. A report to this effect was sent to the pope, who submitted it to the "Sacred Congregation of Rites," which body, "after deliberate consideration," arrived at the same conclusion. This astonishing coincidence of opinion settles the fact beyond dispute. What puzzles us is their modesty in claiming that the other two skeletons were only the disciples of James. Why didn't they decide that they were the remains of Philip and Matthew? Then they could have made a sensation indeed. We feel rather disappointed. Auricular Confession and Salvation
REV. DR. RITCHIE, successor to Rev. Dr. Ewer, in the High Episcopal Church of St. Ignatius, New York, is reported as having declared, in a recent sermon, that the establishment of auricular confession was the duty of all Christian pastors, that such confession was necessary to salvation, and that God's ministers have the power to forgive sins, "What lack I yet?" Tracts as a Test of Honesty
A MALAY merchant in the East Indies asked an American if he had any tracts he could part with. At a loss how to account for this request, he inquired, What do you want of tracts? you cannot read a word of them. True, but I have a use for them. Whenever one of your countrymen or an Englishman calls on me to trade, I put a tract in his way and watch him; if he reads it soberly and with interest, I infer that he will not cheat me; if he throws it aside with contempt or an oath, I have no more to do with him; I cannot trust him. Free-Will Offerings.
By Ellen G. White
AFTER the children of Israel had left Egypt, when there was but a step back from freedom to slavery, God commanded the tabernacle to be built from their scanty means. Their own tents were small, but they did not plead to enlarge their own tabernacles. God's house must first be built. God gave them the design he wished them to follow in building the tabernacle. They needed no urging. Gifts and free-will offerings came in abundance. Their ornaments and jewelry were taken from their persons and cast into the treasury, to be used to beautify and enrich the house of God. Materials of gold, silver, brass, and ornamental work, were gladly given, each soul being anxious to have an interest in the tabernacle which was being erected for God. More than a million of dollars was expended in erecting that tabernacle. Moses did not need to urge the people, but he had to proclaim to them that they had enough, and their cheerful, willing labors and offerings must cease, for they could not appropriate all that they had already brought. There are hearts now that are as free, willing, and anxious to aid in the advancement of the work of God as were the children of Israel. Only let them be assured that there is a work to be done, and that God calls for their means and their hearty co-operation, and they will need no urging. When we can have even a small comprehension of what Jesus has done for us, we shall feel our responsibility to do all that we can for Christ. The life of Jesus was spent in devising plans for our welfare. While we were enemies to God, he pitied us, and came from the courts of Heaven to suffer, the just for the unjust. He died, and rose again from the grave to show his followers the way of life from the dead. He now stands before his Father as our great High Priest and our advocate, pleading our cause, and presenting our feeble progress with infinite grace before his Father. He forgives our transgressions, and by imputing unto us his righteousness, he links us to the Infinite. In the heavenly courts our Saviour stands and extends to the world the gracious invitation, Come, ye weary, ye poor, ye hungry; come, ye burdened, ye heavy-laden, sin-sick souls, come. And whosoever will, let him come and partake of the waters of life freely. Can we be too earnest and self-sacrificing in our efforts to set the truth before the world? Shall we plead, for ease and for the pleasures of this life, to enjoy our pleasant homes and the society of family and friends, and let others do the work which must be done in warning the world? Shall we plead, as did the ungrateful ones to whom Christ extended the invitation to come to supper, I pray thee have me excused? Or shall we gird on the armor with cheerfulness, hope, and faith, and, like valiant soldiers, be willing to engage in the thickest of the fight, war the good warfare, share the glorious victory, and receive the eternal reward? —Mrs. E. G. White.