Our character is but ourselves as viewed in the light of our real qualities of heart and mind. We make ourselves what we are. We shall find that we are held accountable by God not only for what we do, but also for what we are. We are good or evil in his sight, and the fault of being evil, if we are such, is wholly our own. It is true that the grace of God alone can raise us out of the ruin that our fallen nature involves us in. But this grace is freely given to all who ask it, and faithfully co-operate with it.
By the aid of God's grace our evil passions may all be subdued, and we may form characters that shall stand the test of the day of judgment. But what a work this is! Little do we realize that we are in God's workshop; that our fiery trials are designed by him to soften our evil natures, that he may hammer them into such form as he chooses to give them. God means to save us if possible, but he will do only his part of the work. Ours must be faithfully performed or we shall come short of the kingdom of God.
Our character is formed by ourselves. The man of humility is such because that with the help of God's grace he has humbled himself again and again, times almost without number. The meek man is such because that with the help of God's grace he has many times endured the buffetings of Satan, and the shame and the reproach and the vexation that the wicked have heaped upon him. The patient man is such from a right use of afflictions. The temperate man is such from the constant use of self-denial. The virtuous man is such because his words, his thoughts, and his acts are governed by virtue and purity.
We form our characters little by little like the growth of an icicle. Drop by drop this forms. One drop of dirty water will make itself appear in the formation of the icicle. One evil thought, one wicked word, will enter into, and help form, our character. Would you be pure in God's sight? Then let his fear govern all your acts, all your words, and all your thoughts. Set God before you in everything. The stamp of immortality will only be placed on the pure in heart.
J. N. A.
THE MAKES-NO-DIFFERENCE THEORY.
By R. F. Cottrell
BY ELD. R. F. COTTRELL.
If any citizen should say, "It makes no difference whether we obey the laws of the State or not," he would be esteemed wickedly lawless, or insane. Yet this is the way the law of God is spoken of by men of all classes, the clergyman and the layman, the non-professor and the skeptic. In the latter classes, it is not so much to be wondered at; for they do not profess to revere the Almighty, and, to the shame of the former, the latter have learned it from their lips, and only reiterate what they have heard from the pulpit and the pew. Ministers have said, deacons and private members have repeated it, and it is no wonder that worldlings of all degrees should join them in full chorus, — "It makes no difference which day you keep as the Sabbath, if you only keep one day in seven;" and a large number of various classes sound the refrain: "It makes no difference whether you keep one day, or no day, or whether you have any faith in Christ, or not." Some may listen with pious regret to this refrain, but they have sounded the key, and the others fully harmonize; they have set the ball in motion, and they cannot stop it; they have laid down the premises, the others only bring out the legitimate conclusion.
And why do Christians thus encourage the enemies of the Lord to blaspheme? It is simply because they find themselves, by the traditions of their fathers, out of harmony with the law of God, and rather than turn and obey the law as it is, they manufacture arguments to excuse themselves in disobedience, and in offering to God a substitute for what he has commanded, impiously contending that it makes no difference. They would not dare treat the governor of the State in this way; but they seem to think that God is a great way off, and will not notice so trivial a matter. "Offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the Lord of hosts." How applicable to the case are the words of the Lord by the mouth of the prophet: "For the priest's lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of the Lord of hosts. But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the Lord of hosts. Therefore I have made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law." Mal. 2:7-9.
It is worse than folly, it is impiety, to assert that the fourth commandment is binding—that the Sabbath should be kept—and yet that it does not bind men to the observance of a particular day. God sanctified, set apart, separated, appointed, the seventh day, because it was his Sabbath, the day on which he rested from the work of creation. He rested only on the seventh day of the seven; therefore his Sabbath is no other day than that one of the weekly cycle so definitely and infallibly pointed out. And it will be finally discovered, to the infinite loss of many, that it makes a vast difference whether we obey God, or not.
Ignorance will be the ground upon which many who lived in time past will be forgiven the sin of making the Lord's holy Sabbath a secular day; but light has come, the time of ignorance is fast passing away, and those to whom the light has come cannot be excused on the same ground. The Judgment is at hand; and men will be weighed in the just balances of the law of God. The gospel will save those who have repented of their sins, found pardon through Jesus Christ, and have followed the example of Him who said, "I have kept my Father's commandments."
Jesus is soon coming. The signs of the times, which are the fulfillment of the predictions of Jesus, prophets, and apostles, declare it in language too plain to the believer to be misunderstood. The Jews were condemned as unbelievers, because they did not discern the signs of their times. Christians of our day will have their faith tested also on the signs of the times. Faith in Christ embraces the promise of his return, and accepts the fulfillment of the signs he promised, and which have been fulfilled. It is becoming too late to say, It makes no difference whether we believe his promise and the fulfillment of the signs he gave, on the fulfillment of which he bids us know that his advent is at hand, even at the doors. The inquiring, observing Christian lacks no evidence on this point. Nothing but stubborn unbelief can much longer excuse itself from believing, saying, "It makes no difference, if we are only prepared." It will be found too late, by many that that excuse is only a hiding place for unbelief in the words of Jesus, and that it is vain to hope to be prepared for his coming while having no real confidence in his words. Yes, it makes a vast difference whether we be found in faith or unbelief. "Here are they that keep the commandments of God and the faith of Jesus."
THE KANSAS CAMP-MEETING.
By George I. Butler
BY ELD. GEO. I. BUTLER.
THIS meeting, held May 19-24, was an interesting occasion. About two hundred observers of the seventh-day Sabbath were in attendance. There would doubtless have been more had not the spring been very late, and the weather unpleasantly wet before and during the meeting. It rained more or less every day of the meeting. Its location was about twelve miles west of Topeka, the State capital, at Wakarusa Station, in a pleasant little grove by the side of a small stream. Our meetings were good from the start. There seemed to be a perceptible improvement in the spiritual atmosphere of this meeting over the three preceding annual camp-meetings in this State. Our meetings were more spiritual, and more of the love and tenderness which should characterize such meetings prevailed.
On account of the rain, there was not a large attendance Sunday, of those not of our faith. But those who did come gave good attention. With the exception of the time spent in the transaction of the necessary business for the various societies which held their annual sessions then, the time was taken up with meetings for religious benefit. Discourses were given on practical godliness, and instruction calculated to help those in a backslidden state. Such were called forward, and earnest prayer ascended in their behalf. Many professed to find great peace in the blessing of God, which they received, and their courage and hope were greatly strengthened to make a success in the Christian life. It was good to hear their testimonies of praise. There was no noisy, disagreeable excitement, but quiet and deep feeling was manifest.
As an evidence of how this precious truth is reaching many classes, we refer to the fact that, beside our usual assortment of Sabbath observers from many of the Protestant churches, several converts from the Catholic church were on the ground. One brother of French descent, born in Canada, who was completely under the influence of Catholicism, became a reader of the Bible, lost faith in the worship of saints and Mary, and became a worshiper of God. Of course he at once became a "black sheep." The priests denounced him, his dearest relatives turned against him, and he was harrassed in many ways, and came to the States where he could enjoy freedom. He went on, as he expressed it, "step by step," as he saw the light, and has at last embraced the Sabbath of the Lord and kindred truths, and greatly rejoices in them. It was good to hear his testimony, in broken English. How wonderfully God is working by his providence, so that the message shall go to "peoples, nations, tongues and kings."
The appointed day of fasting and prayer for the restoration to health of our beloved missionary in Switzerland, Eld. Andrews, and various other important objects, was observed on the camp-ground, and was a day of great spiritual benefit. We felt that God heard the prayers of his people, and we will hope for the best results.
The Kansas Conference seems to be prospering spiritually and financially more than in the past. They will be able to reduce their Tract and Missionary debt of $1,600, a year since, about half with the means at hand, and have pledges to pay it all off. Their ministers are now well supported, and near two hundred Sabbath-keepers have been added to their numbers the year past, making about one thousand Sabbath-keepers now in the Conference. Some promising young persons are entering the field as laborers. The courage of the burden-bearers is better there than for a long time. May God continue to bless this Conference.
NO SABBATH.
In a prize essay on the Sabbath, written by a journeyman printer in Scotland, which, for singular power of language and beauty of expression, has never been surpassed, there occurs the following passage. Read it, then reflect for awhile what a dreary and desolate page would this life present if the Sabbath were blotted out from our civilization:—
"Yoke-fellow! think how the abstraction of the Sabbath would hopelessly enslave the working classes with whom we are identified. Think of labor thus going on in one monotonous and eternal cycle, limbs straining, the brow forever on the rack, the fingers forever straining, the brow forever sweating, the feet forever plodding, the brain forever throbbing, the shoulders forever drooping, the loins forever aching, the restless mind forever scheming. Think of the beauty it would efface, the merry-heartedness it would extinguish, of the giant strength it would tame, of the resources of nature it would crush, of the sickness it would breed, of the projects it would wreck, of the groans it would extort, of the lives it would immolate, and of the cheerless graves it would prematurely dig! See mankind toiling and moiling, sweating and fretting, grinding and hewing, weaving and spinning, sowing and gathering, mowing and reaping, raising and building, digging and planting, striving and struggling in the garden and in the field, in the granary and in the barn, in the factory and in the mill, in the warehouse and in the shop, on the mountain and in the ditch, on the roadside and in the wood, in the city and in the country, out at sea and on the shore, in the days of brightness and of gloom. What a picture would the world present if we had no Sabbath!"
EVERYDAY RELIGION.
By London Baptist
A solid, substantial-looking woman, evidently from the country, was examining some dress goods in one of our shops. Fabrics of every style and quality were thrown out upon the counter, and she examined them critically, one by one, until the dapper little attendant grew uneasy, and began to recommend various styles, hoping, no doubt, to hasten her in the choice. She paid no heed to him, but went on with her careful examination as before. At length she said:—
"Young man, I don't intend to buy any flimsy stuff, for that is all shine, and no wear in it. I intend to have a dress that will bear good, solid, everyday use, and soap and water when it needs it. I want a dress that will stand the sun without fading, or a shower without frizzling up, and if you'll give me time enough, I'll see if you have any such thing here."
I did not stop long enough to know whether she found a fabric that would endure so many severe tests, but her words set me to thinking. I thought we all need just that kind of religion, that will stand the hard, everyday wear of life; that will not fade in the sun of prosperity; nor "frizzle up" in the storms of sorrow and adversity; a religion that is no flimsy affair, but solid and substantial enough to use every day.
I began thinking over the various qualities of religion with which I was most familiar among our best regulated orthodox people, and it proved a most interesting study. There was Brother A—, whose religion is very conspicuous on Sundays, and at the prayer-meeting; his prayers are fervent and full of feeling; his exhortations recount with unction his great attainments in the Christian life. He is distressed over the condition of the church and the world; the lack of piety and consecration in ministers and Christians. He is alive and earnest, hardly able to restrain his exalted emotions. But he somehow lays it all away with his Sunday clothes, for it doesn't stand everyday wear. Mr. A— at prayer-meeting, and Mr. A— at home, are two different beings. His religion is not strong enough to keep him from making everybody miserable and unhappy about him. It will not stand a single test; it is only fit to be carefully worn on special occasions. No doubt brother A—'s religion is a means of grace to some, but to others it is a stumbling-block—all sham and shoddy.
Brother B— rarely goes to the prayer-meeting, and when he does he sits utterly silent through it all. We know he had a hard bringing-up, fighting his own way as best he could, and that even now he has a host of besetting sins and temptations to struggle against every day that he lives. We tremble for him, knowing his weakness, knowing how slight a hold he has on his small hope in Christ, how strong a hold the world, the flesh, and the devil have on him. We sympathize with him, we pray for him; we bear patiently with many things we would not dare to excuse in ourselves. His religion is good as far as it goes, and it does help him over a good many hard places.
Brother C— has a good, solid, substantial article, that stands the wear and tear of life grandly. He has a quick temper, and it helps him to hold it in check. He has countless "thorns in the flesh," and trials and hindrances on every side, and it helps him to be patient and cheerful under all. He makes poor, stumbling little prayers, but they are genuine, and there is a true, tender depth to every word.
Sister D— is one of the humblest, most unassuming women in the world. She has a little trembling hope in Christ, but feels altogether unworthy of his mercy. Sometimes in our ladies' meeting she will venture a touching little prayer to her Saviour that we all strain our ears to hear, because we feel sure it is going to him from a full, loving heart.
Her life is a sermon in itself. Never a word from her lips that could grieve or wound another, for she speaks with utmost charity and tenderness to every one. She shames us all with her quiet forbearance and sweet submission in the midst of trials and great afflictions. Patient, cheerful, with a steadfast, loving trust in her Saviour, she is a living epistle, known and read of all. Oh, that we all had a rich supply of such religion!
It is good to be peaceful and happy on Sunday; it is better still if Monday's fret and toil, and worry of mind and body, can be met with patient endurance, and steadfast courage that will take us through, resting in God, doing and bearing all things in his strength. It is good to bask in the sunshine of Christian fellowship, and grow strong in the Lord by sweet communion with him; but it is better still to hold fast and steady when almost overwhelmed by the stern duties and discipline of life.
It may take very little religion to make us simply happy; it takes a great deal to keep back hasty, unkind words, to make us patient with the steady grind of daily care, when everything seems to go wrong, when everything seems to be against us. It takes a great deal when our best efforts for good are misconstrued, when men speak evil of us, when, do what we will, we are condemned. It takes a great deal of religion to hold still when God lays us in the furnace of sorrow, or of pain, to see if there be any gold in us.
Is our religion good for everyday use? Does it stand everyday wear, growing stronger and dearer, an anchor sure and steadfast? God's grace is sufficient for every need of every soul. We have only to go every day for an abundant supply. Yesterday's grace will not do for to-day. It is like manna; we must gather it fresh every morning.
Sustaining and cheering as we go on, day by day, towards our eternal home, we shall find it at last giving us an abundant entrance into the city of our God.—London Baptist.
KNOX RETURNS TO SCOTLAND.
By Stephen Nelson Haskell
BY ELD. S. N. HASKELL.
ON the arrival of John Knox in Scotland, he found matters in a most critical condition. During his absence the interests of the reform cause had continued to widen and deepen; order and discipline had been established under his direction to the extent that elders and deacons had been appointed in the various congregations. The popish clergy were not indifferent to these proceedings, neither were they wanting in an inclination to put a stop to them. The Queen-Regent, of whose sincerity Knox had always entertained suspicions, began to throw off the mask of friendship which she had found it for her interest to assume, and to unite with the clergy in laying plans for the suppression of the Reformation in Scotland. On the 28th of August, 1558, the Archbishop of St. Andrews committed Walter Milne, a man of most inoffensive manners, and eighty-two years of age, to the flame.
This, and other acts of injustice and cruelty, roused the people. Casting aside all fear and the restraints which had formerly held them, many of them openly joined the reform worship, and avowed their determination to adhere to it at all hazards. The double dealing of the Regent, who made fair promises to the Reformers but failed to keep them, hastened the impending crisis. After a sermon preached by Knox, at Perth, at this time, in which he exposed the idolatry of the mass and idol worship, a priest stepped forward, uncovered a rich altar-piece, decorated with images, and prepared to say mass. A boy, expressing some disapprobation, was struck by the priest, and immediately retaliated by throwing a stone at him, which, falling on the altar, broke one of the images. This operated as a signal upon a few idle persons who had loitered in the church, and in a short time the altar, images, and all the ornaments of the church, were torn down and trampled under foot. The noise occasioned by this soon collected a mob which by a sudden and irresistible impulse, flew upon the monasteries. Neither the authority of the magistrates nor the persuasion of the preacher could restrain its fury until the houses of the Gray and Black Friars, with the costly edifices of the Carthusian monks, were laid in ruins. This destruction, not only of property, but of the Catholics' sacred buildings, was attributed to the teachings of Knox, and the Regent seized upon the opportunity thus presented, to shield herself from public indignation, which she had incurred, and richly deserved, by turning it against the Protestants.
Refusing to listen to any explanations or protestations of innocence on their part, she advanced against the city of Perth with an army, threatening to lay waste the town with fire and sword, and to inflict the most exemplary vengeance on all those who, as she asserted, had been instrumental in producing the riot. The Protestants, meanwhile failing in their efforts to appease her wrath, resolved not to suffer themselves to be massacred, and prepared to defend the town. So prompt and vigorous were their measures that the Regent deemed it prudent to make peace with them.
Of the struggle which ensued, it is not our object to give a description. A great part of the nation loudly demanded the correction of the various abuses upheld and practiced by the popish clergy, and the leaders in the reform movement, or lords of the congregation, as they were called, resolved to introduce a reformation by abolishing the popish superstition, and setting up the Protestant worship in those places to which their authority or influence extended, and where a greater part of the inhabitants were friendly to the cause. The feudal ideas respecting the jurisdiction of the nobility which at that time prevailed in Scotland, in part justified this step, but the urgent and extreme necessity of the case formed its best vindication.
St. Andrews was the first place fixed on for the beginning of these operations. With this view, by the consent of the Prior of the abbey and other prominent persons. Knox was appointed to preach in the cathedral. The arch-bishop learning of his design, assembled an armed force, and sent him word that if he appeared in the pulpit, orders should be given to the soldiers to fire upon him. The noblemen were of the opinion that Knox should desist from preaching at that time; "for" said they, "our retinue is very slender, we have not yet ascertained the disposition of the town, and the Regent remains at a short distance with an army, ready to come to the bishop's assistance. The appearance of Knox in the pulpit might lead to the sacrifice of his own life and the lives of those who are determined to protect him;" but to this reasoning Knox would not listen.
"There are times," says the historian, "when to disregard the ordinary dictates of prudence, is a proof of superior wisdom; when to face danger is to shun it, and when to flee from it is to incur it," and here we have an illustration of this fact. Had the Reformers been intimidated by this threat, their cause would have received a blow from which it would not soon have recovered, but the firmness and intrepidity of Knox averted it. Fired with a love for the cause and the recollection of his early experience at St. Andrews, and the near prospect of realizing the sanguine hopes which he had for many years cherished, he replied to his brethren that he could not, in conscience, delay to preach the next day, unless forcibly hindered. In that town and in that church, God had first raised him to the dignity of a preacher, and from it he had been reft by French tyranny at the instigation of Scot's bishops. In the hearing of many yet alive he had expressed his confident hope of again preaching in St. Andrews; and, now that providence had brought him to the place, he besought them not to hinder him.
"As for the fear of danger that may come to me," continued he, "let no man be solicitous, for my life is in the custody of Him whose glory I seek. I desire the hand or weapon of no man to defend me. I only crave audience."
(To be Continued.)
WHITE LAKE, MICHIGAN.
By G. K. and J. A. Owen
We held meetings in a school-house in Highland from March 18 to May 1. The interest and attendance were good throughout. Seven had previously received the Sabbath through reading, who have become more thoroughly established in the present truth. Six more have accepted the Sabbath. Many others are convinced, but have not yet decided to obey. By request, we have261commenced meetings in the Baptist church at White Lake, where the intelligent interest gives us courage to hope the Lord may have jewels to be gathered, which will shine as stars in his kingdom.
G. K. AND J. A. OWEN.
CHICO AND RED BLUFF.
By M. C. Israel
MET with the church at Chico on Sabbath and Sunday, May 14, 15. Held three meetings. Bro. Briggs came and preached Sunday evening. On Monday we visited the brethren at their homes and left them quite encouraged. We then came to Red Bluff and pitched the tent. Commenced meetings on the 23d. Up to this evening have held eight meetings, with an average attendance of about one hundred. The interest is good, and we see a large proportion of the same persons every night. We hope with the blessing of God that a good work may be done here. Our Sabbath meetings on fast-day and yesterday were seasons of refreshing to all present. Bro. Briggs and Bro. L. A. Scott will continue the meetings.
May 29. M. C. ISRAEL.
Gospel Work in Cologne
Mrs. M. Baxter writes from Cologne, the city of Germany best known for its eau-de-cologne: "After five weeks' work we have little to record in the way of visible fruits. Certainly, numbers have heard the gospel in a very simple way, and a large number were from the very lowest ranks of the people, those who really have no religion—viz., some Protestants who never go to any church, and some Catholics who come to the meetings in spite of the threat that they will receive no absolution, many of them more from defiance than from a desire to know more of God's word. At first the meetings were very unquiet—blasphemy, mockery, constant talking, singing, moving, during the whole time—but the last fortnight God gave us almost complete quiet during the meetings.
"But the scene outside was just the reverse. A rabble assembled every night to shout, scream, and yell at us as we came out of the meeting, following us sometimes for half an hour or more before we could be rid of them; and we were obliged to walk round and round the streets till they dropped off, to prevent their making an assault on the houses where we lodge. One unhappy old woman went out of the meeting mocking, and saying it was much better to come to a dance than to hear about salvation through Jesus' blood. Five minutes later she got a stroke in the street, and died in an hour or two, poor thing!" "He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy." (Prov. 29: 1).
THE DRINK CURSE.
By Editor
WE are glad to see the question of intemperance receiving such general attention from those in influential positions. The following from the Christian at Work will be of interest to temperance workers:—
Of the various publications issued by Congress, a volume entitled “The State of Labor in Europe,” is one of the most interesting and valuable. The document is a compilation of consular reports in answer to a circular letter sent out by the State department asking information upon various subjects, such as rates of wages, cost of living to the laborer, business habits and systems, habits and modes of living of working men and women, and many other points touching the present condition of labor and trade. The answers have evidently been carefully prepared, and necessarily contain a variety of important information. With one point only, however, we are concerned just now, and that is the revelation made of the relation which strong drink bears to the welfare of working men and women as incidentally exhibited in these answers. We have here the most direct testimony, and that, too, in an official shape, showing that intemperance is the great destroyer of the happiness and prosperity of the working men and women, and their families, and what is no less important, we have a clear refutation of the specious argument, so often advanced in our midst, that we have only to imitate the universal beer and light-wine drinking of European countries, to do away almost entirely with the evils of intemperance in this country—an argument utterly unfounded in fact, since such has not been the effect of their use in the countries set forward as an example. Let us see what kind of testimony we get from Germany, France, and England, especially.
The Hon. Edgar Stanton, United States Consul at Bremen, writes: “A fruitful cause of want and ruin among the laboring classes is the enormous increase of the drinking saloons and dancing-halls and the complaints are universal as to the disposition of the laborers to indulge in excessive drink. Whatever be the character of the laborer in other parts of Germany, in this and the neighboring districts he is, as a rule, improvidant and quarrelsome. The towns are in consequence heavily burdened by poor rates.”
Consul Mason writes from Dresden: “the cost of living, to the laboring classes, almost invariably goes pari passu with their wages. They seem to be generally improvidant and regardless of the future, and spend in beer-drinking, dancing, and idleness all they earn. Sunday is always remarkable for the crowds of people moving in all directions in pursuit of pleasure, such as beer-drinking, dancing, concert music, excursions by boat and rail.”
Consul Gerrish writes from Bordeaux: “Although wages have increased somewhat, the savings of this class have diminished. The principal cause of this comes from the pernicious habit of spending their time in cafes. The number of these drinking-places in Bordeaux and its environs is upward of two thousand. . . . The hard-earned money as well as the time uselessly lost in these resorts of idleness and bad manners it is impossible to calculate.”
Consul Webster writes from Sheffield, England: “Many a man who can easily earn his fourteen and nineteen dollars a week will be satisfied with earning half that sum, or just enough to provide wife but a mere pittance of his wages for herself and children. . . . Any one walking our streets will see where the earnings of the working men go, and in many cases those of the working women also. . . . The amount spent in drink in Great Britain in 1877, according to the excise returns, was more than seven hundred million dollars. Sheffield’s share of this expenditure would amount to more than five million dollars. A considerable part of this would not come from the earnings of what are termed the laboring classes, but, if saved, a sufficient amount would come from that source to place a great proportion of them above want.’”
Consul Cooper, of Glasgow, writes: “Whisky (which is considered a positive necessity by the great mass of laborers here, and costs about three hundred per cent more than in the United States) with beer (which latter is comparatively cheap,) absorbs the larger portion of the laborer’s earnings here.”
Columns might be added to the same effect, all going to prove that the ushering in of the temperance millennium is not imminent. The item of waste alone through the use of strong drink by our laboring classes is enormous, but this is a minor consideration compared with the physical and mental unfitness and disinclination for work which it produces. The prosperity and welfare of every country must always depend upon the worth and virtue of its laboring classes. Whatever elevates or depresses them, proportionately elevates or depresses in the scale of prosperity the nation itself. The government deserves the thanks of the whole people for gathering and publishing the important testimony contained in this volume. Its lessons involve the welfare and prosperity of the nation at large, and especially the happiness and welfare of the laboring poor, who have disabilities enough to contend with without adding to them that heaviest of all burdens—‘The Drink Curse.’”
GLEANINGS.
OHIO, Reedsville.—May 23, Eld. E. H. Gates says: —"I have just finished a one-week's meeting here. Found eight or nine keeping the Sabbath. Most of them received the truth by reading publications sent by a good sister in Iowa,—another evidence of the value of the tract societies. Prejudice has been bitter here, but our meetings have had the effect of wearing away some of it. On Sunday we organized a church of seven members. One was baptized, and others will be when I come again."
MICHIGAN, St. Louis.—Eld. A. O. Burrill reports from this place as follows, May 23: "I spent last Sabbath here. A church of fifteen members was organized, and there are others to unite with them soon. Their new meeting-house is so nearly completed that we held our services in it. It will be ready for dedication in a few weeks."
Lakeview.—Eld. D. M. Canright thus speaks of his recent visit to this place: "May 12, myself and wife came to this place, where we have labored two weeks. It is a village of about one thousand inhabitants. There are about forty Sabbath-keepers here, and they have a good house of worship; but the brethren mostly live out from three to six miles in all directions, so that it was difficult to get them together evenings. Both Sabbaths we had excellent meetings, nearly every one speaking with deep feeling."
THE MISSIONARY SPIRIT.
THE missionary spirit is identical with the Christian spirit. To be a Christian and to be a missionary are one and the same thing. There is that in the gospel which inspires everyone who receives it into his heart with a desire to communicate the good news to others. Hence, the first impulse of every genuinely converted soul is to do missionary work—to lead others to Christ, that they may be partakers of the same joy and peace in believing which he experiences. Not content with telling what the Lord has done for his soul, he goes out after the unconverted and entreats them to be reconciled to God. If any will not heed his entreaties, he turns from them to others. The constraining love of Christ will not let him rest so long as any remain who have not heard the glad tidings of salvation. This is the Christian spirit, and the man who has it is a missionary from religious necessity. This spirit is imparted to every believer by the Holy Ghost given unto him, and so long as he retains it, is like fire in his soul, inspiring him to incessant zeal and activity in saving men. The proper definition, then, of a missionary, is one who has the Holy Ghost in him. A man who has it not, may bear the name, but has neither the spirit nor the zeal requisite to make him a successful missionary.—Golden Censer.
The Ruin Caused by Drink
By H. Scott
Forty years ago I noted down ten drinkers—six young men and four boys. I saw the boys drink beer and buy cigars in what was then called a grocery or doggery. I expressed my disapprobation and the seller gave a coarse reply. He continued the business, and in fifteen years he died of delirium tremens, leaving not five dollars.
I never lost sight of these ten, only as the clods of the valley hid their bodies from human vision. Of the six young men, one died of delirium tremens and one in a drunken fit; two died of diseases produced by their excesses before they reached the meridian of life; two of them left families not provided for, and two sons are drunkards. Of the two remaining, one is a miserable wreck, and the other a drinker in some better condition. Of the four boys, one who had a good mother, grew up a sober man; one was killed by a club in a drunken broil; one has served two terms in the penitentiary; and one has drunk himself into an inoffensive dolt whose family has to provide for him.
The proportion of those of the ten who went down to disgrace and death during the forty years is unusual and largely over the average; but if any one will take any given number of habitual drinkers and carry them on through twenty years, he will be greatly surprised at the proportion of deaths and wrecks; and if he will take a dozen boys who frequent the saloons and drink beer, and watch them up to their manhood's years, he will be appalled at the issue.
Yet many will say this is a free country, and we must not legislate on what men eat and drink. — H. Scott, in Commonwealth.
A THING TO BE PROUD OF.
"How does it taste, I wonder," said Jamie, as he saw Patrick Flynn take a glass of steaming punch from the bar of a restaurant.
"Did you never taste strong drink, James?" said a handsome old man standing by.
"Never," said Jamie, "I wonder if it's good."
"I cannot tell how it tastes," said Mr. Landers. "I am sixty years old and never tasted it in my life, and I am proud to say it. I see what it does. It has cheated poor Flynn out of his snug little home; it has clothed his poor wife and children in rags, and made him cross and quarrelsome; it is liquid fire and theft and poison. I don't want to know how it tastes."
"Neither do I," said Jamie. "Thank you, Mr. Landers, for what you have said. When I am a man sixty years old I, too, will have it to say 'I never tasted strong drink in my life.'"—Sel.
Christians as Temperance Reformers
By Signal
CHRISTIAN people are looked upon by the world as reformers on account of their works, as well as their examples and precepts. Temperance is one of the Christian graces, therefore Christian men and women should be not only examples of temperance, but live and energetic workers; if they are not, then they are not what they profess to be.—Signal.