To properly engage in the work of saving souls, our motives should be disinterested, and our zeal ardent. I have no doubt but that the human heart is depraved, and the fruits of depravity are abundant in all men’s lives; yet the doctrine of total depravity in its absolute sense cannot be true. There are certain principles from which emanate desires for a better life; and that also enlighten the better judgment of all, to a greater or less extent. It is because of these principles that the Spirit of God has access to the human heart, and draws men to Christ. “No man can come to me, except the Father which hath sent me draw him,” are the words of our Saviour. All men, however sinful, admire a character in which these principles are perfected. The skeptic, although he may deny their Author, will admit the loveliness of a character founded on these principles.
The secret of our power to influence others for good lies in the fact that these principles prompt us to action. The Spirit of God witnesses with them; for God is their author. They are of divine origin.
There are many men who have immoral principles, and yet have numerous friends, and many of them among the virtuous; while others, against whose lives nothing can be said directly, will have the affections of but few. This is evidence that the better judgment of mankind is closely akin to Christianity. Upon close examination, it will be found that the immoral man has certain traits of character which grow out of motives of disinterested benevolence, while the other is supremely selfish. Our success therefore depends upon our possessing those principles which will attract the higher and nobler qualities of the soul.
When men are actuated by unselfish love, they will have a power which will reach hearts, but if there is only a desire to make an outward show, however good the deed or the word spoken may be of itself, it will be powerless to convert the soul. It may please the ear, and win the attention for the time being, but when we look for the transforming influence for good it is wanting. A supremely selfish man cannot labor in the cause of God to divine acceptance, for the principles of selfishness and disinterested benevolence are directly opposite. Were God to accept labor put forth, prompted by any other principles than those that led Christ to die for the human race, he would be setting aside the motive which led Christ to suffer the death of the cross. It is no more nor less than divine love—divine because it originated in Heaven. This principle will lead men to sacrifice every earthly good for the salvation of others. It does not labor for a reward. It is not anxious for its pay. It works because it is its nature to work. It cannot live without work.
All reformers whose lives have resulted in the overthrow of error, who have changed the public sentiment for good, and have immortalized their names by leaving behind them indelible marks of reform, have been those who have voluntarily given their lives because actuated by this spirit. A selfish man may appear to accomplish as much for a time. His outward deeds may be commendable, but if self is the grand center upon which everything revolves, his light in a few years will go out, and his name be forgotten. It is deeds wrought in God that immortalize men’s names, and not men’s names that immortalize deeds.
Men actuated by unselfish motives will suffer long and be kind. Unselfishness will lead men to endure and suffer, as well as to do. It is, in short, the religion of Jesus Christ. No one can be converted to God without having this principle implanted in the heart to that extent that the life and character will be molded by it.
Selfishness will lead individuals to endure great privations. It will lead men to sacrifice home, friends, health, and every earthly and heavenly good—this life and the next. Such men in the time of their glory are often thought to be great benefactors to the human family. But there is a test which will show the character of the motive. It comes when we are brought to feel the lack of support from the sympathy of the people. At such times, to continue in the same earnest labor for the good of others indicates that the heart is actuated by other than selfish interests.
The unpopular truth which we profess is of that character that every man or woman who would seek to promulgate it needs to possess the spirit of a true reformer, whatever may be his position in the cause. Our work is aggressive. We enter new fields. We are to meet prejudice and successfully overcome it. There are many individuals among us who can go out and scatter tracts, who can talk the truth, and who, in short, can battle error gloriously. But there is something more than this required—something that will test the moral backbone more than merely rushing into battle at the cry, Onward march. It is to withstand the reaction of the blows we strike. It is to unwaveringly stand and bear the contemptuous toss of the head, the curled lip, the withdrawal of sympathy on the part of those upon whom we are unconsciously resting for support.
When men and women find their cherished theories demolished by the truth, they will turn and seek to mend their broken cisterns on the bearer who was instrumental in calling their attention to it; and he who cannot bear unflinchingly the blows thus given will never make much headway in this work. We must stand when the reaction comes, true to the right, as the needle to the pole, if we would gain the victory. Such experiences test men’s motives. Unless our objects in this work are other than those of selfish interests, we shall never gain a permanent victory. The motive of every individual who would be a successful missionary in this cause should be as high as Heaven.
A controlling principle should lie at the foundation of every act, which would prompt men of the nineteenth century to say, if necessary, as did Martin Luther when his friends undertook to dissuade him from entering Worms, where in all outward probability his life would be sacrificed to the malice of the papists: “Go tell your master,” said Luther to the messenger, “that though there should be as many devils at Worms as there are tiles on its roofs I would enter it.” This tested the motives of Luther’s heart. He was not actuated by principles of self-aggrandizement, neither was he laboring to secure the favor of his friends. He was inspired by a love for the cause of Him who had given his life for the human race. His calling was from Heaven. He was willing to die at Worms if that would forward the work in which he was engaged.
We have feared for the Tract and Missionary Societies upon this one point. Our brethren and sisters in every Conference of Seventh-day Adventists to a greater or less extent have taken hold of this work cheerfully, given of their means freely, and in many cases have sacrificed personal ease, and personal interests; and God forbid that one word should be said to dampen the ardor already manifested. We want it increased this coming season, in at least a twenty-fold ratio. But there is something more wanted. We want a daily, living connection with the true Vine. We should find God in the closet, and we should possess that spirit which will impart life and power to every missionary effort; a power that is not merely intellectual, that does not consist in dry theory, but takes its rise in a heart that is imbued with the meek spirit of our Saviour, a spirit that will melt its way into the hearts of those we would help.
“A heart in every thought renewed,
And filled with love divine!
Perfect, and right, and pure, and good,
A copy, Lord, of thine!”
The stand-point from which we labor must not be any worldly consideration. It is the cause of Him who died for us in which we are engaged, and his Spirit should witness with ours at every step we take. The principles which actuate us should be those which actuated Jesus Christ. Our motive should be to do good and save souls for whom Christ died. The time has come when every community should be permeated with the principles of the truth applicable to the time in which we live. Tracts laden with precious truth should be distributed wherever they will be read. The hearts of those who enter this work should feel the weight and responsibility of this cause, and the worth of the soul, ever remembering that “he that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” S. N. HASKELL.
Policy of Romanism.
By J. H. W.
Many papers in the United States scout the idea that there can be any danger to our civil liberties in the increase of the power and influence of the Catholic church in this country. Prominent among these is the Christian Union, edited by H. W. Beecher. Mr. Beecher reports that some of the warmest tokens of respect come to him from the Catholic church. Why the dignitaries of that body should congratulate him is not easy to conceive, unless they believe that his latitudinarian course indirectly helps their cause by tending to break down the landmarks and safeguards of Protestantism. That his ministry has this tendency has been noticed with regret by many for years past. Certainly Catholics cannot favorably regard him as a religious teacher; for the present pope, in harmony with his predecessors, has denounced as error the opinion that “Protestantism is nothing more than another form of the same true Christian religion in which it is possible to be equally pleasing to God as in the Catholic church.”
It cannot be said that this is but the opinion of a church in regard to its own superiority to others, even as each Protestant church may consider its own faith purer and better than that of its neighbors; for this opinion is set forth as emanating from one who is infallible, and who has unlimited authority, both spiritual and civil. Whatever changes may take place in the teachings and actions of the Roman church, she never changes in her feelings and policy toward those who dare to worship God outside of her communion. To show that her present peaceful attitude toward Protestants is one of policy and not of principle, we quote from the “Syllabus of Errors,” promulgated by Pius IX. in 1864.
“ERROR 77. In the present day it is no longer expedient that the Catholic religion shall be held as the only religion of the State, to the exclusion of all other modes of worship.
“ERROR 78. Whence it has been wisely provided by law, in some countries called Catholic, that persons coming to reside therein shall enjoy the public exercise of their own worship.”
It is an error to say that it is expedient to tolerate any worship but that of the Catholic church, and an error to say that others beside Catholics shall enjoy the public exercise of their own worship. This reminds us strongly of the inquisition and the fires of the auto de fe. This is a direct confession that the present pacific course of the pope and the Catholic church is one of necessity, not of choice. Of course her action must be changed when opportunity permits.
Another error is the following:—
“ERROR 54. Kings and princes are not only exempt from the jurisdiction of the church, but are superior to the church in litigated questions of jurisdiction.”
In questions of jurisdiction the State must yield to the church. This ought to be a warning, but the American people love blindness, and they will not be warned. Many great men of the Protestants seem to be almost as much bewildered by the gaudy trappings of the Roman-American Cardinal as are the Romanists themselves. High officers of the government do him honor, while they know that it is as impossible for him to be an American citizen and a Catholic Cardinal. His allegiance is to a power higher, in his estimation, than the government of the United States. Not an ecclesiastical power merely, confining its decisions to matters of religion, but a power holding jurisdiction over the government.
Whatever may be said of the manner in which Prussia has met the aggressions of the papal power, it must be conceded that her course is founded upon just views of the relation of the church to the State, and the danger to the State of permitting the claims of the Catholic church to be pressed on the people without a check. In our own land the prospects of success for the papal power are brighter than in any other country, England not excepted, though the tendency of the established English church is decidedly toward Romanism.—J. H. W., in Signs.
The Poor.
By A. S. Hutchins
Some remarks of a brother in a recent issue of the REVIEW, relative to visiting the poor, scattering tracts among them, and laboring for their salvation, are worthy of consideration. With suitable missionary labor in this direction, I have no doubt much good may be done.
The “common people” heard the Saviour “gladly,” as he proclaimed the words of life. And he said, “The poor have the gospel preached to them.” It is certain with many of this class, if the gospel is preached to them at the present time, it must be at their homes, or outside of fashionable churches.
Soon after our tent was pitched at Essex Junction, I visited a family some of whom had attended a few meetings at the tent. I found the lady with a tract and the Bible in her hand. Before leaving the house, she said to me, “You are the first preacher who has been into our house for twelve years, except on a funeral occasion.” From this time, she and her daughter, a young woman who never had professed religion, kept the Sabbath of the Lord. At my last visit to their home, they both signed the covenant to keep the commandments of God.
As we talked of the love of God to poor sinners, and of his willingness to save them, and bowed in prayer to ask the blessing of Heaven upon us, the husband, though an unconverted man, wept. May the message we bear to the world, be carried to thousands of homes neglected by others. And may “the deaf hear the words of the book, and the eyes of the blind see out of obscurity, and out of darkness.” Is not the present, and the future of probation, the time for the fulfillment of the prophecy: “The meek also shall increase their joy in the Lord and the poor among men shall rejoice in the Holy One of Israel”! Oh! may we believe and act with reference to a greater gathering of souls, and for the success and ultimate triumph of the all-important truths of the last message to man!
A. S. HUTCHINS.
It Will Bear Examination.
By R. F. Cottrell
I LOVE to review the evidences of our faith. Our position on the prophecies, the law of God and the Sabbath, and the coming and kingdom of our Lord Jesus Christ, will bear examination; and at every review faith is encouraged; for the evidences seem brighter, if possible, than before. I am not sorry, nor have I ever been, that I committed myself, twenty-four years ago, to the doctrine of the third and last message in process of fulfillment. I almost wonder that God gave me faith to believe it then, and to embark in this cause in its infancy. But what was a matter of bold faith then, now is so evidently a verity that I can but thank God and take courage. And, my brethren, for one I am determined to go through.
R. F. COTTRELL.
Diligence.
We find in Scripture that most of the great appearances which were made to eminent saints were made when they were busy. Moses kept his father’s flock when he saw the burning bush; Joshua is going round about the city of Jericho when he meets the angel of the Lord; Jacob is in prayer, and the angel of God appears to him; Gideon is threshing, and Elisha is plowing, when the Lord calls them; Matthew is at the receipt of custom when he is bidden to follow Jesus; and James and John are fishing. The Almighty Lover of the souls of men is not wont to manifest himself to idle persons. He who is slothful and inactive cannot expect to have the sweet company of his Saviour.—Sel.
Missouri and Kansas Conference Sixth Annual Session
By J. H. Rogers; Smith Sharp
The Mo. and Kan. Conference.
The sixth annual session of the Missouri and Kansas Conference convened at Mound City, Kan., Sept. 10, 1875, at 9 o’clock A. M. President in the chair. Prayer by Eld. D. M. Canright.
Minutes of the previous meeting were read and approved.
A call being made for delegates to present their credentials, eighteen responded, representing sixteen churches. A call was then made for churches that wished to join the Conference, when four new churches were presented by their respective delegates, and admitted.
Eld. Canright was invited to participate in all our business transactions.
Voted, That all persons present in good standing in any S. D. A. church be invited to take part with us.
The Civil Bend church requested that the name be changed to Prairie Valley, which request was granted.
A motion was made for the purpose of ascertaining the minds of the people of this Conference in regard to its division, which resulted in a unanimous vote in favor of dividing on the line between the two States.
Voted, That the Chairman appoint a committee of two from each State to report a plan for the division of the Conference and the Conference property.
Voted, That the Chairman appoint the usual committees with the exception of the Nominating Committee.
The following committees were then appointed: On Division of Conference, J. H. Cook, A. J. Stover, Wm. Evans, C. H. Chaffee. On Credentials and Licenses, John Klostermire, A. J. Stover, Chas. Boisseau. On Auditing, Wm. Evans, J. N. Ayers, J. Snyder, Eli Wick, C. S. Glover, Jas. Houseman. On Resolutions, C. F. Stevens, H. C. Blanchard, Joseph G. Wood.
Adjourned to call of Chair.
SECOND SESSION.
Conference called to order at 4 P. M., Friday, Sept. 10. Prayer by Bro. Long.
A call was made for those delegates that had come in since the last session, when Wm. Fleak, of Rock Creek, R. Daviss, of Dry Wood, Bro. Saunders, of Clintonville, and J. A. O’Bryan, of Lincoln, were admitted to seats in the Conference.
The committee on the division of the Conference reported in favor of dividing so that the State of Kansas shall constitute one Conference, and the State of Missouri another; and that Missouri retain the two tents now in that State, and Kansas the two now in that State, Kansas paying Missouri $15.00 difference between the tents. The report was accepted. It was then voted that the Missouri and Kansas Conference be declared divided at the close of the present session of our annual Conference.
The Treasurer then made the following report, which was accepted:—
Am’t on hand June 1, 1874, $23.82; Cash rec’d during the year, $1745.71; Total, $1769.53; Paid out on orders, $1386.43; Cash to balance, $383.10.
J. N. AYERS, Treasurer.
The Belvoir and Richland churches asked leave to consolidate. Their request was granted.
Voted, That the name of the Lee Summit church be dropped from the Conference roll.
After being duly authorized, the President appointed L. R. Long, James O’Bryan, and J. G. Wood, to nominate officers for the Missouri Conference; and A. J. Stover, C. S. Glover, and Joseph Lamont to nominate officers for the Kansas Conference.
Adjourned to call of Chair.
THIRD SESSION.
Conference convened, Sunday, Sept. 12, at 4 P. M. Bro. Swearinger, of Solomon Rapids, Kan., was admitted as delegate from that place.
The Committee on Nominations for the Kansas Conference made the following report: For President, J. N. Ayers; Secretary, Smith Sharp; Treasurer, A. J. Stover, Oswego, Kan.; Executive Committee, J. H. Cook, Chas. Stevens.
Report accepted. A vote taken upon each one separately resulted in the election of all the candidates except Smith Sharp, who was excused, and Esther Stevens, of Elk Falls, Howard Co., Kan., was elected secretary in his place.
The Committee on Nominations for the Missouri Conference reported as follows: For President, J. H. Rogers; Secretary, Wm. Evans, Hamilton, Mo.; Treasurer, J. A. O’Bryan, Holden, Mo.; Executive Committee, C. H. Chaffee. The report was accepted. Each of these candidates was elected except C. H. Chaffee, who was excused, and J. G. Wood elected in his place. J. F. Klostermire was then elected a member of the Executive Committee to fill the vacancy in the report.
Adjourned to call of Chair.
FOURTH SESSION.
Conference convened, Monday, Sept. 13, at 9 A. M. Prayer by Bro. Stevens.
Committee on Licenses and Credentials reported the names of the following persons, who received credentials: J. H. Rogers, L. R. Long, H. C. Blanchard, T. J. Butler. The Committee recommended that J. H. Cook be ordained and receive credentials. They also reported the names of the following persons, who received licenses: J. G. Wood, N. W. Allen, C. F. Stevens, Smith Sharp, A. W. Cone, A. J. Stover, N. W. Vincent, J. M. Gallimore, Geo. Kennedy, J. Lamont, C. H. Chaffee, and J. N. Ayers.
Adjourned to call of Chair.
FIFTH SESSION.
Conference called to order, Monday, Sept. 13, at 7 P. M. Prayer by Bro. Chaffee.
Voted, That J. N. Ayers have an order on the treasury for $25.00 for his services.
Voted, That an order be drawn on the treasury to cover camp-meeting expenses.
Voted, That the churches be instructed to pay all Systematic Benevolence directly into the State treasury.
The Committee on Resolutions reported the following, which were adopted:—
Resolved, 1. That we hereby express our gratitude to God for his blessing bestowed upon us at this camp-meeting.
2. That we plainly recognize the hand of God in the advancement of present truth among all nations.
3. That we hereby express our sincere gratitude to the many brethren who have so generously donated of their means to furnish material aid for the destitute in our midst while suffering from the scourge with which we have lately been afflicted.
4. That we, as a Conference, will from henceforth more earnestly set about the work of developing Christian character.
5. That we express our great disappointment in not having the labors of Bro. and Sr. White at this meeting.
6. That we express our appreciation of the labors of Eld. Canright.
7. That the proceedings of this Conference be published in the REVIEW.
Voted, That the Missouri and Kansas Conference be dissolved.
J. H. ROGERS, Pres.
SMITH SHARP, Sec.
I. SANBORN
By I. Sanborn
Wisconsin.
WE pitched tent No. 3 in Ontario, and commenced meetings Aug. 29. We continued the meetings in the tent two weeks; then the weather became so cold and rainy that we thought best to remove to the school-house and lay the tent aside. Up to this time the interest seemed to increase, and the prospect seemed favorable for a good work. But after we commenced meetings in the school-house, the weather became worse, and the nights were dark. The way to the kingdom of God began to look very straight and narrow, and the cross seemed to be great.
The people who attended the meetings from the beginning said what they heard was the truth, but perhaps not more than four or five are now keeping the Sabbath. I continued meetings in the school-house two weeks, and did all I could to urge the people to obey the truth, but so far it seems hard for them to move. I sold about three dollars' worth of books. I have hopes that several will yet obey. There was no opposition that I know of except the bad weather, which is the worst kind, because there is no way of meeting it. I closed my meetings at Ontario last evening; and if I meet one soul in the kingdom of God as the result of my labor, I shall feel repaid; but I shall hope for more.
Bro. Smith and myself parted on the 13th of September, after spending seven weeks together very pleasantly in the good work of winning souls to Christ.
I am now on my way to La Crosse Co., where I expect to hold meetings. As the weather has become excellent, and as the farmers are much behind with their work, it is of little use to try to hold meetings among them for several weeks. But I shall do the best I can to advance the sacred work.
My address, till further notice, will be Mindoro, La Crosse Co., Wis.
I. SANBORN
Essex Junction, Vt.
By A. S. Hutchins
LEFT this place yesterday. Others have spoken of our good camp-meeting. As our mind reverts to it, and to the tent-meetings following it, we feel unfeigned gratitude to God for the privileges and blessings we have enjoyed. It afforded us comfort and gave us new courage in the Lord to again meet Bro. and Sr. White at our annual gathering. Their long experience in the work of the Lord, and their devotion to his cause, enable them to present such truths and give such counsel as we greatly need. Brethren and sisters received additional spiritual strength from their labors, while many who heard them were much enlightened on the reasons of our faith and hope. And we think the success attending the labors of Bro. Canright with the tent, the two weeks he remained with us after the camp-meeting, gives emphasis to our request that he should return to this State and labor as long as duty shall demand.
I left ten or eleven keeping the Sabbath as the result of our meetings. Ten associated themselves together as a body of Sabbath-keepers, covenanting to keep the commandments of God and the faith of Jesus Christ. The brethren and sisters are to hold meetings each Tuesday evening, and at the commencement of the Sabbath, and on Sabbath day. They will also have a Bible-class and Sabbath-school. Eight REVIEWS are taken, and several Health Reformers and Instructors. They have entered in a measure upon our plan of Systematic Benevolence, and expect to join the Tract and Missionary Society. Thus far, all bespeaks worth and union.
Last Sabbath was a good day for the little company of believers here. I spoke to them twice, and held the third meeting as the Sabbath was closing. The presence of brethren and sisters from Bristol, New Haven, Jericho, and elsewhere, gave interest to the meetings. May the blessing of Heaven rest upon this people, and may many other friends be added to their numbers. A. S. HUTCHINS.
PATIENCE
By H. M. Van Slyke
Lord, thou art mine. May I be thine?
So poor, and weak, and frail,
What can I lend of me, or mine?
What gift can aught avail?
All things are thine. How can I bring
Of what thou lendest me?
No, Saviour dear, my offering
On Calvary’s mount I see.
Thy precious blood atonement made,
And thou art freely mine;
I’ll walk by faith, and, not afraid,
Bide thine own tarrying time.
H. M. VAN SLYKE.
Hamilton, Mo.,
Green Bay, Wis.
By D. T. Boudreau; Ole Andres Olsen
We had but three nights of good weather for tent-meetings. Cold equinoctial rains set in, threatening to completely break up our meetings and eclipse our once fair prospects. Indeed, we could not blame the people for keeping away. And the worst feature was that the heaviest rain came on Sunday, when we might have announced that our meetings would be changed to a hall. The preachers took advantage of these obstructions. We were greatly perplexed, having not more than half a dozen outsiders to hear us at some of the meetings; and, knowing that God alone could restore the interest, we all looked to him that he might impress minds with the importance of hearing the truth. Yesterday, Sunday, the scales turned. The weather was fine, and we had a good turnout of the French and Americans, which gave us an excellent opportunity to give our reasons for keeping all of God’s commandments in both languages, and also enabled us to advertise a change of our meetings to a hall.
The Lord has already commenced to deeply impress minds with the necessity of making thorough work for the Judgment. Last Sabbath we held a meeting in the tent, and were glad to meet several French brethren and a few of our Danish brethren from Neenah, etc., who were a help to us at the meeting in turning the attention of some of their countrymen to the present work. There were but few outsiders present, but we were made to rejoice by seeing a Danish brother who had given up the truth through discouragement return unto the Lord with brokenness of heart, and also in seeing a Frenchman, a Norwegian, and an English lady, acknowledge that they had seen the truth and manifest a determination to walk in the light as fast as they saw it, and thus prepare for Christ’s coming.
We expect that the progress will be slow at first, and will require much hard labor, but hope soon to see a few souls embrace the truth from the English, the American, the Belgian French, the Canadian French, the Dane, the Norwegian, and the German nationalities. We are also holding meetings at Duck Creek, where we have the use of an Episcopalian church. The interest is good, and the work is naturally closely united with the work here. We hope for a few Catholics at that point.
Our friends will excuse us for not answering all their letters at present, and instead of feeling tried on account of seeming neglect, we would earnestly request them, and all our brethren, to remember us at the throne of grace, that we may not mar the work of God, but that we may have wisdom and strength, and that our labor may result to the glory of God, and to the encouragement of all who love his cause.
D. T. Boudreau,
O. A. Olsen.
Green Bay, Wis., Sept. 27, 1875.
Gouverneur, N. Y.
By S. B. Whitney
We closed our meetings the evening of Sept. 5th, and immediately took down our tent and shipped it the next morning for the camp-ground. Some ten or twelve expressed their determination to obey the truth. Our last meeting was quite solemn and impressive, and at its close a voluntary contribution of between eight and nine dollars was made us. I preached, by invitation, four times in the neighborhood four miles distant, which I mentioned in my last report, and the discourse which was promised on the other side has not yet been given, as I can learn.
During these meetings, we received a very good testimony relative to the general interest upon the Sabbath question at the present time. A gentleman from Schoharie Co., who is traveling extensively, and who embraces and defends the Sabbath theoretically, remarked to us that there is scarcely a hamlet in the country in which the subject is not more or less agitated; and he predicts that the time is soon coming when the clergy will have to yield the point for want of evidence.
As we could not leave things in the shape we would like when we left to attend the camp-meeting, we decided to return, and have made arrangements to follow up the interest here in the seminary chapel, and also the interest in the neighborhood mentioned above. The friends are firm, and welcome our return with much apparent satisfaction. The ministers are commencing a public controversy on the Sabbath question, and we hope for decided results.
The interest at Frankfort is on the increase, and others are reported as having embraced the Sabbath since we left.
Just a word relative to our late camp-meeting, which, in some respects, I think is the most profitable one we ever had. It closed up very well, the last evening being free and encouraging, though we all much regretted that it was necessary for Bro. and Sr. White and Bro. Smith to leave before the close. The farewell morning meeting was somewhat interrupted, but a goodly number of prompt and hopeful testimonies was borne.
To show the effect of the meeting upon the community, I will mention the following incident: On my way home, I met a stranger on the street in Rome who extended his hand with a cordial greeting, and explained himself by saying he had attended our meeting. He informed me that he lived in the vicinity of the ground, and said, “You have made a good impression upon our community; better than any other meeting we ever had among us.”
The brethren dispersed with a spirit of hope and courage we have been for a long time almost strangers to. For myself, I feel like consecrating all to God as never before, and entering into the work with renewed zeal. S. B. WHITNEY.
Gouverneur, N. Y., Sept. 24, 1875.
Afraid to Come to the Light.
By A. Kilgore
A CIRCUMSTANCE which took place a short time ago shows how much afraid the advocates of error are of letting their works and doctrines be exposed to the searching light. The great enemy of all righteousness has many in his service. Wicked men, assisted by evil angels, are trying to cover up the clear, bright truth, and scatter dust over it so that people cannot see it. Some of his earthly emissaries are so very zealous in the cause that they overshoot the mark, and do more against the cause they are trying to upbuild than they do for it.
A certain minister, wishing to quiet the consciences of some of his flock upon the Sabbath question, handed to different ones a small book advocating Sunday observance. He gave it to persons with the injunction not to let any one know they had it. In this manner it was sent from house to house for some time. However, it fell into the hands of some who were our friends, and the secret was soon divulged. My brother, on being assured that he could probably get the book, announced that he would review it at the tent. The next morning he went to the minister who owned the book and asked if he could have it. Said he, “If you want it for your own reading and instruction you can have it, but if you want to review it you can’t have it at all.”
A copy was ordered, but failed to arrive in season. One more effort was then made to obtain the work from the minister. It was then three o’clock in the afternoon of the day upon which the book was to be reviewed. With some difficulty, a copy was obtained upon condition of reading it all through, and not a part, or parts. Although the reading of the book would consume more than one-half the entire evening, it was decided to obey the mandate and take less time for reviewing. The meeting was opened, and the reading of the book about to commence, when the minister came in. He asked my brother to tell the congregation upon what terms he had obtained the book. He was invited to state them himself if he wished, whereupon he said, “This book which these men have is mine, and they got it with this understanding, that they are to read it through without comment.” He was then asked if he intended that they should not answer the arguments. “I mean what I say,” said he; “you are to read it all, every bit, and then let the people judge for themselves. If they can’t understand the book, they can’t understand what you say.” The book was then offered to him; but he only replied, “You are afraid to read it, and let it stand on its own merits. I dare you to read it,” &c., which only disgusted those who heard him. Quite a number of those present wanted my brother to review the work in spite of the minister, but he thought it not best.
A copy of the work was afterward procured and reviewed to general satisfaction. Thank the Lord, this truth is so mighty that any one whose heart is full of the love of it, and love to his fellow-men, cannot be easily thrown down or confounded. But if cut off in one direction, he can attack the enemy in another quarter, break down his walls of defense, and rear high over the ruins the ensign of everlasting truth.
A. KILGORE.
Nevada, Story Co., Iowa.
By Beholding we Become Changed.
By J. O. Corliss
THE above sentiment expressed by the great apostle is not only true in the sense of beholding Christ, but we may also look upon other objects in a manner to effect a change of feeling, and turn our minds in a direction opposite from that in which they had formerly moved. We may thus form attachments for objects or desires, which, by cherishing, we may become abject slaves to, and finally end our lives in ignominy and shame.
The case of the noted pirate Kidd, though an extreme one, will serve as an illustration upon this point. His inordinate desire for gain, by being nurtured, created a burning thirst which could not be quenched with the ordinary modes of acquiring wealth. This induced him to take one step after another in the road to wickedness, until he imbrued his hands in the blood of his fellow-men. The thought of such a crime, at first, no doubt caused a shudder to pass over him, yet by harboring it in his heart he became emboldened to commit deeds which could only be stepping-stones to more atrocious crimes. The last of these acts he stated were perpetrated without the least compunctions of conscience, showing that he, by dwelling upon fiendish works, became changed into the same image.
When we once give ourselves up to be controlled by our thoughts, we cannot determine where we shall stop in our career. Men who have been zealous defenders of the truth have become disaffected through some fancied inattention, and we have afterward been surprised to learn that they have run into some wild project savoring strongly of fanaticism. They will uphold some strange doctrine, inconsistent as it may seem and hostile to their preconceived views, which they were brought to accept by dwelling upon and magnifying their supposed injuries until their fancies appeared real in their minds; and in order to obtain redress they have felt justified in making themselves a spectacle to the world by becoming martyrs to their own course.
We might refer to the various directions in which the minds of men are led when not controlled, but will let the instances already cited suffice, as we think the rule will hold good in all cases. Therefore, if we would develop a healthful Christian experience, it seems requisite that we should keep our minds upon those very things which we would wish most to resemble.
“Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him.” Isa. 55:7. Is it necessary for the wicked to forsake his former ways, which are contrary to God’s ways, in order to have favor with him? So the carnal mind is enmity against God, and should be brought into subjection to him. That there is a battle to be fought upon this point is clearly taught by Paul in his second letter to the Corinthians. “For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong-holds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.” Chap. 10:4, 5.
The company seen by John on Mount Zion had no guile and were without fault. The work with them had gone thorough enough to cleanse the heart from every evil thought, and make it a well-spring of noble and elevating impulses. If our minds dwell upon such themes they will lead us to imitate the life of Christ, to admire his unselfish life, to sympathize with him in his sufferings, and to lament his cruel death, until we are lost in wonder and amazement at the unspeakable love of God in permitting his Son to die for a rebel race. Thus, by beholding we become changed into his image.
“Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” The work is aggressive, and it will require indomitable courage on our part to stand against the tide of opposing evil. But victory will ever perch on the banner of our Lord, and if we are found in his service, imitating his example, we shall at last share in the triumph, and have the victor’s crown as an eternal trophy of our successful warfare.