THIRTY years ago this present season, the great body of Adventists were a unit, and the proclamation of the near-coming of the Lord was going with unparalleled power through the land. Not a heart doubted that God was in the movement; for on no other ground could what they felt and what they saw, be accounted for. In unity, and strength, and love, and power, all moved on together to the point of expectation in the autumn of that year.
Disappointed in their hope, as the time passed and the Lord did not come, the scene of confusion that followed baffled description; and the discordant views and theories that immediately arose could not easily be catalogued. It was nothing strange that uncertainty should for a while reign supreme in many minds. But it was certain that time would test the various schemes of interpretation devised; and it was to be presumed that that which was the truth would soon begin to assume definite proportions, would begin to make its way steadily among the people, and would prove permanent in its nature.
Thirty years have elapsed. Time enough has been given to test the truthfulness and practicability of every theory and every movement; and as we survey the field to-day what do we behold? Over a large portion of the Adventist body, the original confusion still reigns. Theory after theory has been devised which a few years have proved to be false and worthless. Movement after movement has been set on foot, which in a brief season has run its course and perished.
But one movement appears which has been steady and onward in its progress, one theory which has stood, and grown stronger with years and investigation. That is the cause of the third angel’s message, as advocated by Seventh-day Adventists. Of all the periodicals that have been started since 1844 in advocacy of other views, some, after running an ignominiously short race, have disappeared, and others, after a few years had proved their position untenable, changed their course, and in their subsequent teaching contradicted their first. And not once or twice only have some of them changed, but their somersets have continued till they finally have no position, but present to the world a heterogeneous mass of incongruous and conflicting views.
How has it been with the REVIEW? Its teaching has been the same from beginning to end. Its articles of twenty-five years ago read, in sentiment, the same as its articles of to-day. The views it advocates have increased in clearness and strength from year to year. It has not been one thing to-day and another to-morrow, a gross mistake one year and some new device to cover it up the next. But the movement has steadily grown in power, and the cause has gone forward with accelerating progress. And now there are two weeklies and four monthlies published in its defense, which all speak the same thing, and are all laboring to one end. Never did the cause present such evidences of strength and permanency as it presents to-day.
The experience of these thirty years is of inestimable value. It fills a place which nothing else could fill; for however plausible a theory may look when first promulgated, the objection that time may prove it false can be refuted only by time itself. This objection time has removed in reference to our movement. No one need now enter into this work with a feeling that it is an experiment. These thirty years of investigation, of closest scrutiny, and every form and phase of opposition, have proved that the doctrines of S. D. Adventists are well grounded, and will stand. Thus has time developed in this cause such features of truthfulness as no other movement in the ranks of Adventists is able to show. And it is destined to culminate in that triumph which God has ordained for his work and his truth. U. S.
Religion and Charity.
By R. F. Cottrell
RELIGION, as a principle, seems to be a sense of the moral obligation which binds us in duty to God. True religion binds us to the one living and true God. Hence that which acknowledges more gods than one, we call false religion. According to an apostle of Jesus Christ, there is a “pure religion and undefiled,” hence we rightly infer that not all that is called religion, or professes to be such, is of this character, but it may be of an opposite character—impure and defiled.
Man seems disposed to have some sort of religion; but often ignores, or even rejects, the true, and embraces the false. And as it was the case in ancient times, and is now in heathen lands, that the people have worshiped many gods, and consequently their religion has been false, is it not possible that even now among the many discordant sects professing the religion of the Bible, there may be much religion that is false?
The great fundamental principle of the doctrine of the Bible is love—supreme love to God, and love to our neighbor equal to our love of ourselves. “And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength; this is the first and great commandment. And the second is like, namely this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these.” Mark 12: 30, 31. The whole moral law of God, the ten commandments, depends upon, teaches, and enforces, these two great principles. “On these two commandments hang all the law and the prophets.” Matt. 22: 40. The ten commandments teach us how to love God and our neighbor. Four of them teach our duty in reference directly to God; three are expressed negatively, forbidding other gods, the making and worshiping of images, and the taking of the name of God in vain; the fourth demands that God be positively honored by an observance of the memorial of his creative work. These are duties directly to God, and indirectly to our neighbor, as setting him an example. The other six relate to our duty directly to our neighbor, and indirectly to God; for we have the inspired decision, “That he who loveth God love his brother also.” See 1 John 4: 20, 21.
Now we may say that we love God, but this is not sufficient proof. “For this is the love of God, that we keep his commandments; and his commandments are not grievous.” 1 John 5: 3. But many in this our day have attempted to make their love to God excuse them from keeping his commandments. They have argued that these commandments have been superseded by the great precepts of love to God and man—precepts which they are pleased to call gospel precepts, ignoring the fact, that they are the great commandments “in the law”—so that they are no longer bound to keep the commandments, but “only to love God with all the heart.” One who was making this plea to excuse himself from keeping the commandments of God, was asked what he would do supposing his little son, instead of doing what he bid him do, should stand and say, “I love you, pa, I love you;” and he was constrained to reply “I’d whip him.”
Now, since the love of God cannot exist without a cheerful obedience to his commandments, what shall we do in the case of those who profess to love God and do not keep all his commandments? Shall we charitably (?) refrain from pointing out their error, and bid them God speed, on the ground that all will be right in the end, if the heart is only right? Would it not be better and more charitable to show them from the word of God what he requires of them as proof of their love?
“But men differ concerning what God requires in his commandments.”
Are the commandments so expressed that they necessarily and unavoidably differ as to the duties which they require? Then, truly, the fault is in the law. But what can be a greater sign of the deep depravity of the human heart than excusing our errors and disobedience by attaching the fault to the law and the blame to the Giver? It is false! it is false! Men can understand what God requires of them in the ten precepts of the decalogue, if they will try. I cannot, must not, dishonor God by admitting the contrary. “Let God be true,” though it prove “every man a liar.”
Wherever false religion exists, it demands a false charity. Those who have worshiped many gods could well afford to place their various gods upon a level. One was as good as another, since all were false; therefore they could have charity one for another. And there could be no reasonable objection to the worship of the one living and true God. And there would be none, but for the uncharitable exclusiveness of this religion—a religion that assumes that it alone is right, and, as a consequence, that all others are wrong. On account of this uncharitable, bigoted, fanatical exclusiveness, the worshipers of a plurality of gods have always had a pique against those who will admit but one God, and have thought that if they could only rid the earth of these, peace, harmony, and charity, would prevail in all the world. Hence the persecutions; not because there were too many gods and too many religions, but because of the uncharitableness and exclusiveness of one which assumes alone to be right, and, in so doing, condemns all the rest.
There are errors in the Christian world to-day. Where theories conflict and practices contradict, all cannot be true. But, after centuries of disputation and disunion, there seems to be a tendency to union; not a union effected by abandoning errors and embracing the truth, but by an expanded charity that puts truth and error upon a level—a union upon the doctrine that it makes no difference what one’s faith and practice is, in matters of worship, only if he is not exclusive and uncharitable. And this union, it is thought, will soon introduce the fancied millennium, when all the world will be converted to the pure and undefiled religion of Jesus Christ.
The character of this union may be inferred from the following quotation from the American Messenger. In the conclusion of an article upon “the great and bright revival movement in Scotland,” the writer says, “The extent to which ‘brethren’ now ‘dwell together in unity’ was also adverted to, and should not be overlooked. ‘At the meetings,’ said one of the speakers, ‘no one could tell, from the language of any present, to what particular branch of the church universal each belonged, so completely had all come together in the love of Christ, the ‘unity of the Spirit, in the bond of peace.’”
Such a union of discordant sects—ignoring their differences, and putting truth and error upon the same level is hailed as the harbinger of good to the world. But when such a union becomes well established, woe to the exclusive and uncharitable wretch who stands firmly upon Bible truth! It is a union, it is thought, upon the great essentials, that is, upon the points wherein the mass agree; but this makes the distinctive doctrines and practices of the church, as taught in the Scriptures, non-essential. In such a union one may be immersed, sprinkled, or poured, as baptism, or not be baptized at all, and it is all the same, if his conscience is only satisfied; making the conscience of each individual the judge of duty, instead of being ruled by the word of God. And concerning the Sabbath, he may hold the commandment binding, the requiring observance of a particular day, or that it is abolished and that there is no sacred time; that a particular day, the first day of the week, is the Sabbath, or that only a seventh part of time or one day in seven is all that is required—that every day is the Sabbath, or that no day is the Sabbath—provided he conforms to the fashionable observance of the first day of the week; or, perhaps he might be allowed to keep the seventh day—the day mentioned in the commandment—provided he claims no pre-eminence for that day, but places it on a level with all other days, especially the first day of the week. But all faithful and persistent adherence to what God has said is ruled out of such a union as exclusiveness. If one insists that what God has said is superior to all that men have substituted in its place, he has no place in such a union, but is a fit subject of proscription and persecution. And this liberal union, and this broad charity, which ignores the word of God, is expected to be the basis of the millennium!
How much better to come back to the word of God and unite upon the truth.
R. F. COTTRELL.
Meetings: Not Forsaking the Assembling Together
By Jos. Clarke
Meetings.
“Not forsaking the assembling of ourselves together.” Heb. 10:25.
A regular and constant effort put forth in the common pursuits of life is generally crowned with at least some degree of success. So in spiritual things, God has laid a plan for man's salvation. The seasons of secret and social prayer, the Sabbath with its holy influence, the influence of the good, the Bible and all the varied means of grace, if well improved, prove a rich savor of life unto life. The stated meetings of the church, especially, are a powerful means of grace. Those who attend these with a proper spirit of devotion reap a rich reward. The camp-meetings are an interesting feature in the work and great privileges are afforded to those who attend these meetings, and great loss attends the neglect of them.
Only a few short years remain, and when these expire, all will be over. Well it is that the people of God hold yearly religious anniversaries. These are seasons of great importance to all who value eternal life; and as they return in their yearly round, they seem like mile-posts to the celestial city. Every year, these meetings rise in their interest and power, and well will it be for us if we rise with them. Jos. Clarke.
Too Busy.
By S. B. Whitney
FOR what? To spend time in attending scenes of amusement or parties of pleasure? No, not that. To stop to read important news, or, what is worse, the light and fictitious literature of the day? Not that either.
Well, what then? Too busy to attend Conference. So said a first-day Adventist who called at the tent the other day, in answer to the inquiry whether he attended a session of the Conference recently held not far from where he lived. After replying in the negative, he added with some emphasis, “It is too busy a time for me to attend Conference.” True, the season is late and the weather unfavorable; still I could but mentally ask, How much faith can such have in the soon coming of the Lord? or how much do they appreciate the preparation needed for that event?
And I was also led to reflect as to how many S. D. Adventists within the bounds of the Conference will be absent from our expected camp-meeting for the same reason. It is painfully certain there will be some. But I hope we begin to see the danger of being blinded by the god of this world, and the necessity of seeking first the kingdom of God to that degree that the number of such will be materially lessened, and that we shall see at that meeting such a rally of earnest, determined seekers after God as has never been witnessed in this State.
Brethren and sisters, just as many of you as can, come, even at a sacrifice. Show your faith by your works, and let it be seen that your heart is in the coming kingdom instead of this world.
And not only be in earnest to come, but in earnest to work, in earnest to seek God when there, and even now, while making preparation to go. Do not come simply because Bro. and sister White are expected (for which I am indeed thankful), but because God in his providence is furnishing you with just the help you need at this time, and without which your prospects of success in overcoming will be very much injured, to say the least.
Especially do I hope the friends in the northern part of the State will appreciate the favor shown them. You have desired the meeting to be in September to accommodate you better. In the providence of God, this is brought about. Now show your gratitude by improving the opportunity thus graciously offered you. Time is short, the work is great, dangers are many; but life is precious, rest is sweet, and these we must gain, at any cost. S. B. WHITNEY. West Hebron, N. Y., Aug. 4, 1874.
San Jose, California.
By Dudley Marvin Canright
MONDAY, Aug. 3, we took down our tent after a stay here of five weeks, during which time we held meetings continually, with the exception of one night. The interest was not large at any time. Two hundred and fifty, and three hundred, were the largest congregations we had. We had about one hundred quite regular hearers, and seldom less than sixty.
We have had two Sabbath meetings—very good ones. Several took a part, expressing themselves as very thankful for the truth. Twenty-three have embraced the Sabbath. We sold $20 worth of books, and obtained fifteen names for the Signs. We have hired a hall, and raised sufficient means to pay for it. We shall have regular meetings on the Sabbath, and prayer-meetings Tuesday nights. I shall spend much of my time here for a week or two yet, endeavoring to get them in as good condition as possible before we leave this section of the country.
Eld. Miles Grant had lectured here at several different times previous to our coming. At first he had quite a hearing, but the people soon lost interest in him, so that when he was here the last time this spring he quit for lack of an audience. Indeed, his efforts here were an entire failure. Yet, laboring under many disadvantages which he did not have, a small church has now been raised up here, by the blessing of the Lord and the power of his truth. Those who have come out say that they never saw such harmony in the Bible, such clearness of the truth, and such power in the simple word of the Lord, as they now see.
For instance, those who had for scores of years strongly opposed immersion, and have been thoroughly settled in the doctrine of sprinkling for baptism, say that they thought they never could be changed. But now, after hearing only one sermon upon that subject, they immediately give up their error and readily adopt the truth. And so on other points.
We have pitched our tent at Santa Clara, a city of three thousand inhabitants, only three miles from San Jose. We do not design to stay there over two weeks, not expecting much interest. We did it in order to complete the work here and present the Sabbath truth there.
The more I have a chance to become acquainted with the first-day Adventists, and the utter confusion, division, and wrangling there is among them, the more I am impressed with the fact that we do not appreciate the unity and harmony which characterize our own work. Their divisions and the unsettled positions upon which they are constantly changing, show that they are off from the track of truth somewhere. We think we know just where it is and just what they need, namely, the third angel's message, with the commandments of God and the spirit of prophecy.
Brethren, the Lord is giving us the field, and giving glorious victories to his truth. We propose to buckle on the armor and press home the battle. Pray for us.
D. M. CANRIGHT.
San Jose, Aug. 4.
Among the Swedes.
By Charles Lee
“BLESSED is that man that maketh the Lord his trust, and respecteth not the proud, nor such as turn aside to lies. Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee; if I would declare and speak of them, they are more than can be numbered.” Ps. 40:4, 5.
The above words, although spoken by a king of Israel, are the very words I would use to express the feelings of my heart, when I consider the favor which God has bestowed upon me and many of my countrymen within the past few years. We have seen the works of God wonderfully displayed among us in leading sinners from error to truth; and, in the midst of confusion and moral darkness, we have experienced the quieting and refreshing Spirit of God to lead us on in the light of his glorious word.
Again I have made a round visit to my brethren and been greatly encouraged in finding their faith stronger and their hopes brighter. Our meetings have been more solemn than ever before, and the tender Spirit of God has moved deeply on the hearts and feelings of the people. Eleven more have been added to our number, seven of them by baptism.
At present I can do but little in carrying God’s truth to my fellow-men on account of the busy season. Will start out with a tent in a few weeks. Several young men desire to go with me. May God help them to be useful.
My address will continue to be Litchfield, Meeker Co., Minn.
CHARLES LEE.
Marlow, N. H.
By R. M. Kilgore
SINCE our last report, our audiences have increased and retained an average of about one hundred and twenty-five. We have not yet finished the Sabbath question. Already many are convinced of its claims upon them, and some have decided to obey even at a great loss to them, being thrown out of occupation. The ministers are quiet on the surface. We have the ears of a good class of intelligent people, and our prayer is that God may work upon the heart. He has helped in speaking his truth. We have our first Sabbath meeting next Sabbath. Oh! may God meet with us and give the Spirit’s power.
I would say a word to those who are laboring in the different tents in the wide field, that we have at last overcome a long-known difficulty, i. e., we have our tent seated with backs to nearly all of the seats, and we find that these are first filled, and we often hear the remark from the ladies, “I could not come if it were not for these backs.” It is merely a simple arrangement consisting of two boards, twelve inches wide each, one for the seat, the other for the back, and held in position by two or three pieces of hoop iron, each cut two feet long with a screw hole in each end, fastened with screws to the back, one inch from the top on the back side, and brought over and fastened to the lower side of the seat, one or more inches from the front. By this arrangement, two of us were about thirty minutes seating our tent, and they are as permanent to-day as they were when put up three weeks ago; and the whole did not cost one dollar. By using a little ingenuity, they are very easily made.
R. M. Kilgore.
July 30, 1874.
Jesuits, and Papal Orders.
By John Norton Loughborough
The Jesuits are the nerve of the holy see of Rome, and they hold a commission authorizing them to destroy every power that makes any pretensions to self-government. They have been driven from Germany, Italy, Austria and Spain, and they come to England and America. In England, they have created a disturbance by introducing, stealthily, confessionals into the high or established Church of England. In America, their great plea is against, and they are trying to break down, the public schools and other signs of progress.
The Guardian, the Catholic organ of San Francisco, says: “It is certain that Catholics generally are but little concerned as to how our public schools are managed, for it is notorious that the best and most thorough educational institutions in the country are those managed by Catholics. No—it is not so much the management of the godless schools, with which Catholics find fault, as in being compelled to contribute to the support of a system of education, which, when not infidel, is avowedly Protestant.”
One thing is a little singular. If they do not care how the schools are managed, why have they worked in such a manner as to introduce a large majority of Catholic teachers into the public schools of San Francisco?
The Tablet, another Catholic paper, in its issue of Nov. 13, 1869, said, “The State must either not tax us at all, or give us our proportion of the money raised to be expended in schools under the control of the church.”
The same paper in its issue of December 25, of the same year, says: “We demand of the State, as our right, either such schools as the church will accept, or exemption from the school tax. If it will support schools by a general tax, we demand that it provide or give us our proportion of the public funds, and leave us to provide schools in which we can educate our children in our own religion, under the supervision of our own church.”
The Freeman’s Journal of Nov. 13, 1869, another Catholic paper, says, “Education is not the work of the State at all. It belongs to families, and should be left to families and to voluntary associations. The school tax is in itself an unjust imposition.”
The same journal for December 11, of the same year, says, “Let the public school system go to where it came from—the devil.”
Talk of the above kind induced the New York Legislature to accede to their claims, and a committee was selected to appropriate the school funds. The committee being largely Catholic, the case came out worse than that of the famous robber who was dividing the money with two of his ignorant fellow-thieves, “There’s two for you two, and here’s two for me too.” In this case it was, “There’s $1.00 for your Protestant schools and here’s $15.00 for our Catholic schools.” Shortly after this triumph on the part of the Catholics, a meeting of Roman Catholics was held in New York. In the meeting, one of the speakers, exulting over what had been gained by them through special appropriations from the New York Legislature, said, “This is the little finger, and we must persevere till we get the whole hand.”
Papists discard Protestant schools, and claim that their plan of educating is the best. Cardinal Wiseman, in a lecture delivered at Leeds, England, says: “Sciences, letters, and arts, never flourished more than under the papacy; the church of Rome is really the mother of all wisdom.” Again, he says: “Italy is the first country in Europe for great genius; but Italy is the center of the papacy; therefore the dominance of the pope is the producer of great genius in sciences, letters and arts.” On this, Gavazzi says: “She produces great geniuses, not by the rule of the pope, but by her sun and soil; not by the Romish domination, but in spite of it. Yes, in spite of it! Rome, without popes, was unequaled for her monuments—the popes destroyed them. Rome of the popes can show nothing to compare with Rome of the pagans.”
“She did not need a pope to produce Cicero, Horace, Livy, Pliny, Tacitus, Virgil, Tibullus, Seneca, and the long list of her illustrious pagan names. Her genius springs, not from the Vatican, but from herself.”
“Cardinal Wiseman says the popes encourage genius, and ventures to cite Dante, Petrarch, Boccaccio, and even Galileo!”
Dante was persecuted; his works were forbidden till about two centuries ago; to this day the Jesuits expel them from their schools. . . . Our best historians, from Guicciardini to Charles Botta, were all forbidden. The best authors on the improvement of laws and political economy, as Filangieri, Beccaria, Giannone, Gioia, Romagnosi, were all forbidden. Galileo, in spite of all the assertions of Wiseman, was imprisoned, persecuted, and morally poisoned by the inquisition. . . . From the days of Gregory the seventh to the present, Italy has produced great geniuses; all have been persecuted. The conclusion is clear; they have been neither created nor fostered by the papacy; but have been the sons of Italy, her natural productions, who have grown to a greatness that will endure forever in spite of popes and popery.”
Father Damen, the Jesuit, in his lecture in London, Canada, Feb. 21, 1870, made a statement that “the church of Rome is not opposed to education or to free institutions.” Brock, in his reply, says, “A few years ago, the present pope issued an allocution in reference to the affairs of the republic of New Granada in this continent, in which he says, ‘Nor must we pass over in silence that, by the new constitution of that Republic, enacted in these recent times, among other things, the right of free education is defended, and liberty of all kinds is given to all, so that each person may even print and publish his thoughts, and all kinds of monstrous portents of opinions, and profess privately and publicly whatever worship he pleases.’ On this the pope observes to the College of Cardinals whom he addressed, ‘You assuredly see, venerable brothers, how horrible and sacrilegious a war is proclaimed against the Catholic church, by the rulers of the Republic of New Granada.’”
Damen further states: “The Jesuit lecturer then went on to dwell in glowing language on the patronage extended to the fine arts, by the church of Rome. Printing and sculpture, music and architecture, where would they be but for the fostering care of Rome? I acknowledge that the church of Rome encouraged these arts, but it was only to serve her own ends. Pressed into her service, they ministered to her idolatry, and surrounded it with that which fascinated the eye and pleased the ear. The idolatrous sacrifice of the mass, celebrated in a gorgeous cathedral, amid the trophies of painting and sculpture, and accompanied by ravishing strains of music, would invest the Roman service with charms which to some minds would be irresistible. Rome’s patronage of the fine arts, then, has not been disinterested. They have materially aided her in leading captive the minds of men. Yet think not that to Rome alone belong those who have excelled in art. Many noble painters, and sculptors, and architects, and some of the most illustrious composers, such as Handel71and Mendelsohn, never owned the sway or sought the patronage of Rome.”
Of Rome’s treatment of Galileo, Damen says, “Four months after his arrival in Rome, on June 22, 1633, Galileo was conducted in a penitential dress to the convent of Minerva, where, by the sentence of the inquisitors, the venerable old man was solemnly called on to renounce and abjure, as impious and heretical, the opinions which his whole life had been consecrated to form and strengthen. There, on bended knees, Rome compelled that aged man to pronounce ‘the proposition that the sun is the center of the world to be absurd, philosophically false, and formally heretical; because it is expressly contrary to the Holy Scripture’—and further to pronounce ‘the proposition that the earth is not in the center of the world, nor immovable, but that it moves, and also with a diurnal motion, to be also absurd, philosophically false, and, theologically considered, at least erroneous in faith.’ The old man pronounced the required abjuration, rose from his knees, and then whispered to a friend, ‘It does move though.’ His works and those of Copernicus, and another eminent astronomer, Foscarini, were all put in the Index of Prohibited Books, and remained there up to the year 1828, since which time they have been silently omitted.”
Said Victor Hugo to the priests, “Ah, we know you. We know the clerical party. It is an old party. This it is which forbids to science and genius the going beyond the Missal, and which wishes to cloister thought in dogmas. Every step which the intelligence of Europe has taken has been in spite of it. Its history is written in the history of human progress, but it is written on the back of the leaf. It is opposed to it all. This it is which caused Prinelli to be scourged for having said that the stars would not fall. This it is which put Campanella seven times to the torture for having affirmed that the number of worlds was infinite, and for having caught a glimpse of creation. This it is which persecuted Harvey for having proved the circulation of the blood. In the name of Jesus, it shut up Galileo. In the name of St. Paul, it imprisoned Christopher Columbus. To discover a law of the heavens was an impiety; to find a world was a heresy.”
“You wish us to give you the people to instruct. Very well. Let us see your pupils! Let us see those you have produced. What have you done for Italy? What have you done for Spain? For centuries you have kept in your hands, at your discretion, at your school, those two great nations, illustrious among the illustrious. What have you done for them? I am going to tell you. Thanks to you, Italy, whose name no man who thinks can any longer pronounce without an inexpressible filial emotion; Italy, mother of genius and of nations, which has spread over the universe all the most brilliant marvels of poetry and the arts; Italy, which has taught mankind to read, now knows not how to read. Yes, Italy is, of all the States of Europe, that where the smallest number of natives know how to read.”
“Spain, magnificently endowed; Spain, which received from the Romans her first civilization, from the Arabs her second civilization, from Providence, and in spite of you, a world—America: Spain, thanks to you, to your yoke of stupor—which is a yoke of degradation and decay—Spain has lost this secret power, which it had from the Romans; this genius of art, which it had from the Arabs; this world, which it had from God; and in exchange for all that you have made it lose, it has received from you—the inquisition.”
After quoting the above, Hemphill says: “If the priests are the educators they claim to be, let us see what they have done for our neighbors, the Mexicans. Mexico was colonized a whole century before New England. Its first settlers were the noblest spirits of Spain in her Augustan age—the epoch of Cervantes, Cortez, Pizarro, Columbus, Gonzalo de Cordova, Ximenes, and Isabella. Mexico has been educated by the priests since the fifteenth century; and her career has been glorious! (?) Look at the respective conditions of Mexico and the United States. Mexico is a Catholic country—priests are the educators.”
J. N. LOUGHBOROUGH.
(Concluded next week.)
GO WORK.
Go work for the Saviour,
He's done much for you;
And to work is a favor
When we've something to do.
And life brings the chances
All through the bright day:
If our eye only glances
Both sides of the way.
There's a heart full of sadness
From hope long deferred;
Joy brings it no gladness;
Oh! speak a kind word.
Here's a little one weary
From walking the while,
Life's journey seems dreary,
Oh! give it a smile,
Then the poor little stranger
Whom God has bid come,
You may shield it from danger
And give it a home.
There are thorns in the highway
Where presses the throng;
Go clear the rough pathway;
Strew roses along.
And work for the Saviour,
He's done much for you:
And to work is a favor
When we've something to do.
—Advocate and Guardian.
Wahoo, Saunders Co., Neb., Aug. 13, 1874
By Chas. L. Boyd; R. A. Hart
Nebraska.
CLOSED our meetings in Wahoo last evening. We leave a few here who have taken a firm stand in favor of the Sabbath of the Lord. Others acknowledge the truth, but are in the “valley of decision” in reference to yielding obedience to the commandments of God.
We move from here to Fremont where there is quite an element of Danes and Norwegians.
We earnestly request Bro. Hanson, of this Conference, if consistent with other duties, to meet us there immediately, to preach to them in their own language at such times as the tent is unoccupied. This request is sanctioned by the president of our Conference. We take this means of making it public, as we do not know his address. If Bro. Hanson cannot meet us at once, will he please write to us?
Our address is Fremont, Dodge Co., Neb.
Brethren pray for us. CHAS. L. BOYD, R. A. HART.
Wahoo, Saunders Co., Neb., Aug. 13, 1874
New York & Pennsylvania.
By Roswell F. Cottrell
SINCE my last report, have labored in a place called Steam Valley, in Cattaraugus Co. Spoke to a few eight times. There was some interest apparent, but none were fully decided.
Visited the friends again at Comes Creek, Pa. Three are decided on the truth, and others are favorable. Have just had a meeting of interest at Corydon, Pa. Baptized four, and partially organized a church of seven. Another would have joined, but is so feeble in health as to be unable to attend the meetings. The Lord bless the willing, and accept of their willingness. A good attendance and interest from without on first-day, and a quiet and solemn baptismal scene.
R. F. COTTRELL.
Aug. 10, 1874.
Western Iowa Tent.
By J. McWilliams
TWENTY-ONE have signed the covenant to keep the Sabbath. About half a dozen more are keeping it, with an increasing interest. We are now holding meetings in the M. E. meeting-house at this place. We intend to move to a new field next week. Brethren, pray that the Lord may continue to bless our labors.
J. McWILLIAMS.
Missouri Valley, Iowa, Aug. 6, 1874.
Wisconsin Evangelistic Meetings at Neillsville and Nasonville
By H. W. Decker; John Atkinson
Wisconsin.
We have just closed a series of meetings at Neillsville, Clark Co. It is a village of about one thousand inhabitants, situated in the midst of a lumber region. Our meetings commenced rather discouragingly. The people seemed to care but very little about the Bible or anything that pertained to it, and we began to feel that our effort would be in vain. But gradually the interest began to increase, and continued to do so until the close of the meetings. The whole town is now stirred up. Investigation is going on in the streets and in all places of business.
As nearly as we can ascertain, twenty-five have decided to obey the whole truth, and quite a number more are investigating, who probably will embrace it.
Since our camp-meeting, we have visited Nasonville, and held four meetings. Four commenced to keep the Sabbath.
Last Sabbath, we had a general meeting of the brethren and sisters of Clark Co. About fifty came together. It was a good day for us. The Lord gave us his precious blessing, and many hearts were made to rejoice in hope of eternal life. We feel to thank the Lord and humble ourselves before him in view of his blessing which we have realized during this meeting. We pitch our tent this week at Leon, Monroe Co.
H. W. DECKER,
JOHN ATKINSON.
Northern Iowa Tent.
By C. A. Washburn; E. W. Farnsworth; Minos Miller
We have closed our meetings in Marble Rock. Gave, in all, about thirty discourses. Seven have signed the covenant to keep all the commandments of God and faith of Jesus. Others are convinced, and we hope will soon take a stand for the truth. Sold seven dollars’ worth of books and obtained seven names for the REVIEW on trial. The tent is now pitched in Rockford, ten miles north of Marble Rock. We have commenced meetings here with a fair attention of candid hearers.