A short time ago there was sent to the writer the following letter, addressed to him as editor of the REVIEW:—
“WASHINGTON, D. C., Feb. 14, 1905.
“DEAR SIR: The undersigned earnestly invite you to attend a conference to be held at the New Willard, tenth floor (north entrance, F and 14th St.), on Monday, February 20, at 9:30 A. M., for the purpose of considering the question of moral and religious instruction in our public schools.
“We are moved to make this effort by considering the ominous and alarming increase of crime in our beloved country, and by the conviction that among the causes leading to this condition of things must be reckoned the absence of definite moral instruction in the schools of the country, both public and private.
“All of us, however, are firmly convinced that the principle of complete separation between church and state is sacred and inviolable, and would advocate nothing that could in any wise compromise it, or interfere with the right of a parent to control the religious education of his child.”
The signatures to this letter included, in addition to the names of clergymen and laymen well known in this city, the following men of influence: Henry Y. Satterlee, bishop of the Protestant Episcopal Church; Earl Cranston, bishop of the Methodist Church; Dr. Randolph H. McKim, who preached the sermon, mentioned in last week’s paper, favoring religious teaching in the public schools; Melville W. Fuller, chief justice of the United States Supreme Court; David J. Brewer, a justice of the Supreme Court; John W. Foster, ex-Secretary of State; Hilary A. Herbert, ex-Secretary of the Navy; and H. B. F. Macfarland, chairman of the Board of Commissioners for the District of Columbia. These names show the strong backing with which this movement started.
The meeting was held at the appointed time and place, and was attended by about seventy-five persons representing all, or nearly all, the religious denominations in the city, including Jewish rabbis, Roman Catholic priests, and Seventh-day Adventist ministers. Ex-Secretary-of-the-Navy Hilary A. Herbert presided.
Dr. McKim, who was the prime mover in arranging the meeting, stated its object, dwelling with much emphasis upon the increase of lawlessness in this country, and urging religious teaching in the public schools as one means of stemming this tide of evil. He said they did not want a union of church and state, but a union of religion and the state, which he claimed was a very different thing. He said that the religious teaching in the schools should include three things; viz., the ten commandments, morals and religion from text-books especially prepared for this purpose, and selected portions from the Scriptures, such as the sermon on the mount, the parable of the prodigal son, etc. At the close of his remarks he introduced the following resolutions:—
“Resolved, That a careful study of the moral life of our people reveals symptoms of decay, which seriously threaten the soundness and stability of the body politic. When we consider the abnormal increase of crime in the last twenty-five years,—it has grown four times as fast as the population,—we can not but feel that we are face to face with a national peril of a most serious character.
“Resolved, That one of the obvious and potent causes of this ominous and alarming increase of crime is to be found in the too frequent neglect of moral and religious instruction in our schools—public and private.
“Resolved, That though firmly convinced that the principle of complete separation between church and state is sacred and inviolable, we yet believe that to divorce the state from religion would be a fatal error, and a betrayal of the trust we have received from our fathers.
“Resolved, That the practical exclusion of the teaching of morals and religion from our state-supported schools is contrary to sound public policy, is a reversal of the principle on which our fathers founded the republic, and is fraught with grave peril to the future of the American people.
“Resolved, That as our fathers incorporated into our statute law the principles of religion, as in the laws against blasphemy and polygamy and perjury, so it is our duty to incorporate those same principles into our system of education, so that every child in our schools may be taught the first principles of morality upon the basis of belief in an almighty and righteous Ruler and Judge of the universe.
“Resolved, That if the state may justly retain laws and customs which are rooted in religion, in obedience to the will of the overwhelming majority of the people, then there exists an equal right to provide for the teaching in her schools of theistic ethics. If the former is not a violation of religious liberty, neither would the latter be.
“Resolved, That inasmuch as the overwhelming majority of our people desire their children to be instructed in the first principles of morals and religion, it is a violation of the broad democratic principle on which our government rests, that the will of this great majority should be defeated, or the plea of not offending the views and convictions of the very small minority who would object to such teaching—especially when, by means of a Conscience Clause, any parent could be guaranteed the right to withdraw his child from any moral or religious teaching distasteful to him.
“Resolved, That in the judgment of this conference, composed of ministers and laymen of all the various religious communions in the city of Washington, the code of precepts known as the ten commandments forms incomparably the17best basis for the teaching of morality, and for enforcing the duties of the citizen to the state and to his fellow citizens.
“Resolved, That without distinction of creed, we recommend and petition the Board of Education of our city, to introduce the study of these ten commandments into our schools, believing that all the diverse religious elements among us, Jew and Christian, Protestant and Roman Catholic, might find common ground in the inculcation of those sublime utterances of the divine will, and in the beautiful summary of them in the law of love—love to God, and love to our neighbor. Such a regulation would be but the carrying into effect of Rule 46 of the Board which requires that each teacher ‘should endeavor to inculcate obedience to the laws of God.’
“Resolved, That we favor the use of text-books on morals and manners, as a valuable and necessary element in true education.
“Resolved, That, believing it entirely possible to make such a selection of readings from both the Old and New Testaments as would be acceptable alike to Protestants and Roman Catholics and Hebrews, we urge that steps be taken to provide such a lectionary, with a view to its being carefully studied in our schools, with the double purpose of familiarizing the children with the finest literature in the world, and instilling into their minds the principles of the most exalted morality together with reverence and love for Almighty God.
“Resolved, That while we respect the convictions of all our fellow citizens, and would restrict no man’s religious liberty, or infringe upon the right of every parent to control the religious education of his child, we believe the time has come for the people of this land to insist that in the education of their children shall be included the instruction in the fundamental principles of morality and religion.”
The discussion which followed the introduction of these resolutions occupied about two hours, and was both earnest and interesting. Their adoption was strongly urged by men of influence, including Edward Everett Hale, the chaplain of the United States Senate, and they were as earnestly opposed by several Jewish rabbis and by the editor of the REVIEW, who spoke of the system of education established among Seventh-day Adventists, and took strong ground against the proposal of the majority to override the minority in matters of conscience, calling attention to the fact that Protestantism had its birth in the protest of the evangelical princes, a mere minority, at the famous Diet of Spires.
From the general atmosphere of the meeting and the confident air of the leaders it seemed evident that they expected the resolutions to be adopted in spite of the opposition; and toward the close of the discussion Dr. McKim urged that a vote be taken, stating that the only opposition was from the Hebrews, who were adopted citizens of this country, while his own ancestors fought in the Revolution to establish this nation. This called out a personal explanation from the editor of the REVIEW, who stated that he was not a Hebrew, and declared that he was descended from a Revolutionary ancestry. Those who were watching the progress of the discussion with some sense of the real significance of this movement recognized that there was an influence present with which these leaders had not reckoned. A divine power stayed their purpose, and after motions and counter-motions had been made, it was finally agreed that a committee of fifteen, representing all shades of religious belief, should be appointed, to which the resolutions were referred for further consideration, and the meeting adjourned to the call of the chair, with the understanding that the second session would be held as soon as the committee was ready to report.
The nature of this movement and the influence of the names connected with it, commanded public attention, and the three daily papers of the city printed quite full reports of the meeting, and letters on both sides of the question appeared in the Post on the day of the meeting. A letter from Hon. W. H. Taft, the Secretary of War, was read to the meeting, in which he stated his regret that he could not be present, and expressed his hearty approval of the resolutions to be presented. A letter of similar import was read from Hon. W. T. Harris, the Commissioner of Education.
The next day Chairman Herbert announced the committee of fifteen as follows: Dr. Merrill E. Gates (secretary of the board of Indian Commissioners), Chairman; Rev. Wallace Radcliffe (Presbyterian), Dr. James E. Gilbert (secretary of the American Society of Religious Education), Bishop Earl Cranston (Methodist), Dr. Charles W. Needham (president of George Washington University), Rev. Frederick D. Power (Christian), Hon. Wayne MacVeagh (ex-Attorney-General), Rev. J. G. Butler (Lutheran), Rev. Edward Everett Hale (Unitarian and chaplain of the United States Senate), Mr. John Joy Edson, Rabbi Louis Stern, Bishop Henry Y. Satterlee (Episcopal), W. W. Prescott (Seventh-day Adventist), Right Rev. Dennis O’Connell (rector of the Catholic University of America), Rev. Randolph H. McKim (Episcopal).
The committee will meet when called by the chairman, and will consider the advisability of establishing a system of religious instruction in the District public schools, and also whether Dr. McKim’s resolutions meet with their sanction. When the committee has arrived at its conclusions, Hon. Hilary A. Herbert will be so informed, and he will call another general public meeting.
The further developments of this movement will be reported in succeeding issues of the REVIEW. W. W. P.
Colombia
By J. B. Stuyvesant; Carrie Stuyvesant
St. Andrews Island.—Doubtless many of our friends will be glad to learn of our safe arrival on St. Andrews Island, to take up the work which Brother Smith and his wife were obliged to leave about a year ago.
The Lord’s hand was manifest throughout our journey, protecting and helping us. When every way was so hedged up as to make it seem impossible for us to go, he enabled us, in a most unexpected manner, to dispose of our little home, and provided us with the funds for transportation, and then led us safely past many difficulties and dangers, to our destination.
We left Lamar, Mo., at 10 P. M., October 3, arriving at Tupelo, Miss., about noon the next day. Here we had to wait about eleven hours for our train to Mobile. But, expecting this delay, we had brought with us about two hundred packages of tracts, each package containing several tracts treating upon some of the most important truths for the time, and while we waited, little May and Paul helped me place them in the homes of the people. We reached Mobile the next morning, and after an exceedingly hot day and restless night there, bade adieu to our native land, about 10 A. M., October 6, on the steamship “Fort Gaines.” We very unexpectedly met an old friend in Mobile, who accompanied us to our steamer, and there prayed with us, which did us much good.
The sea and weather were very calm,—so we were told,—but there was sufficient pitch and roll to rob the voyage of most of its pleasure, after we had enjoyed the fresh air and beautiful water for a few hours. After one good meal at the table, all of us except Paul abandoned it until the last day out, and spent most of our time trying to nurse one another.
We were all glad when we reached Bocas del Toro, Panama, early Tuesday, the eleventh. Elder and Mrs. Knight met us in their little launch, and took us to the mission, where we stayed almost three weeks, waiting for a vessel to carry us the rest of our way, a journey of about two hundred miles north and a trifle east.
While waiting there, we had the privilege of visiting the Bellevue church, which is built out in the water in the lagoon, and which is reached principally by boat, though there is also a path bridged out from the shore.
Here we found a fine company of earnest, happy brethren and sisters, who gave us a most hearty welcome. It was grand to hear them sing. We enjoyed several good meetings with the Bocas church, and visited a number of our dear people on the various keys, by means of the launch. That is the only means of conveyance there, as it is water everywhere. One end of many of the houses in Bocas is built over the water. The warm welcome we received did us good. We were glad to notice that our brethren here possessed the real Advent spirit and love of the truth.
When we had to wait so long for a boat to St. Andrews, we were inclined to regret that we had not started a week earlier, and so have caught one of two little schooners that had sailed a few days before our arrival at Bocas; but when we arrived here, after another five days of seasickness, and learned that those vessels were both becalmed and drifted about fourteen days, part of the time without either food or water, we were certain that the Lord had helped us decide the day of our departure.
The next vessel after the one we came on was also becalmed, and part of the time without water, requiring twenty-one days for her trip. We had to come in the most unseaworthy of them all, but were becalmed only one day, and arrived in five days.18
The dear ones here, who have been so long without help, were delighted to see us come. The little company was nearly discouraged, and some have left the Lord’s service. But we have had the joy of seeing some fruit gathered in, for which we are truly thankful. During the week of prayer, five of the students took a stand for the Lord, and one back-slider returned to the fold.
Our school is small, but is doing excellent work, under Mrs. Stuyvesant’s guidance, and we trust will be a means of salvation to others.
I have canvassed some, with fair success, but it is almost impossible to get the people to attend any meeting but their own.
A Baptist preacher first introduced the gospel into this island when most of the people were slaves. During his lifetime he had, and his successor now has, almost as full control of the people here as the pope ever had in Rome, and many who would like to attend our services are afraid of the church officers. A few are coming quite regularly, however, to our Sunday night meetings, and are interested in the studies in Daniel and on the signs, and our own little company is being strengthened, and seems anxious to hear and obey the whole truth for this time.
Elder Knight accompanied us here, but could not remain. We expect another visit from him on his return from the States, and hope to be able to organize a small church at that time. We are glad to be here. We like the people and the place, and are certain that we are just where the Lord wants us, and so feel confident of victory in him. Remember us before the throne.
J. B. and Carrie Stuyvesant.
Strengthen Ye the Weak Hands
By J. S. Washburn
ONE of the marked signs that the coming of the Lord is near is thus described in Luke 21:26: “Men’s hearts failing them for fear.” Trembling, discouragement, fear of dangers present and future, the reaction from the terrible nerve, mind, and heart strain under which humanity is laboring to-day,—this is one of the marked signs that the day of the Lord is at hand. If Satan can discourage God’s people in the work given them to do, they will accomplish nothing. How comforting, then, are the words found in Isa. 35:3, 4: “Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompense; he will come and save you.”
To our loyal brethren and sisters in every part of the world, whose eyes are turned toward Washington at the present time, I am thankful to say that the largest, and in many respects the most encouraging meeting ever held by Seventh-day Adventists in Washington, D. C., was the meeting at Lafayette Opera House, Sunday evening, February 19. A large number of people of a most excellent class filled the main auditorium and the first gallery. There were also quite a number in the gallery above. Elder Luther Warren spoke on the subject of the power and working of Satan as contrasted with the power and working of Christ in the last days. Let us take up any work that God gives us with courage. The end is in sight. Let us be strong to do his work. Now, dear brethren, there is one special work which is not finished. Let us finish it while the day lasts, for the night will soon come, when no man can work. I refer to the work of selling ‘Christ’s Object Lessons.’ In future I shall give a few statements from those who have had interesting experiences. In this article I can quote only one statement, and that is from Brother W. C. Sisley, with whom nearly all our people are acquainted:—
“I have had a very precious experience in selling ‘Christ’s Object Lessons,’ both in the States and in England. I have sold over three hundred copies without interfering in the least with my regular work. Most of the books were sold to business men, and I have been surprised to find how many of these men are interested in spiritual things. One notable case: A keen business man, when approached, I found to be a Sunday-school superintendent. We were both melted to tears while I showed him the pictures illustrating the prodigal son. I could see nothing but the amazing love of Christ in these pictures. He bought thirteen copies—one for each of his twelve teachers, and one for himself. The blessings received while selling these books are still invaluable to me.”
J. S. WASHBURN.
To Our Brethren in the North Who Are Sending Funds for Our Southern Work
By George Ide Butler
There has seemed to be some misunderstanding and confusion among our brethren and sisters in sending funds to this Southern field. Those of us who have to deal with such matters feel very grateful to them for taking an interest in the work here. They have shown a deep regard for the Southern cause; and we believe the Lord will reward their faithfulness in helping in a difficult field. The object of this article is to remove, as far as possible, all misunderstandings, and avoid all confusion.
The Southern Union Conference is very peculiar because of the fact that its population is divided into two classes, white and colored. Once it was a free population and a slave population. Since the great Civil War the dominant white race and what was once the enslaved race present two conditions so different that many complications necessarily have arisen.
In short, there has to be two sets of laborers,—one for the white and one for the colored race. Thus the objects for which funds need to be raised are doubled, and complications more easily arise in keeping the accounts. Most of the difficulty has arisen because of two different organizations in the same territory, doing business near each other.
The Southern Missionary Society is a legal society organized in the State of Mississippi eight or ten years ago. Elder J. E. White and his fellow laborers conceived the plan of coming South and laboring for the colored people, using their own steamer to go from place to place, and as a home to live in, and a place in which to hold meetings, teach the people, etc. They raised up companies, established churches, built meeting-houses, had schools, and really did a grand work.
Vicksburg and Yazoo City and the country round about constituted the territory they occupied. They established six or eight schools, and about the same number of churches have grown up in connection with their efforts. It is a fact to-day that nearly two thirds of the members of the Mississippi Conference are of the colored race, and they pay about half the tithe of the whole State conference. Several colored ministers have been constantly under the pay of this society. The keeping up of the schools and other objects has necessitated quite a heavy outlay of means.
It may be truthfully said that about as much has been accomplished under the auspices of the Southern Missionary Society in the Southern Union Conference in missionary efforts for the colored race and in gaining numbers of that race to the cause of truth as by all other agencies put together.
The Southern Union Conference was organized three or four years ago, and is composed of nine large States,—Louisiana, Mississippi, Alabama, Georgia, Florida, South Carolina, North Carolina, Tennessee, and Kentucky. All these States but South Carolina are organized into State conferences. This remains as a mission field. The union conference, or rather the States composing it, have laborers for the colored race who are not connected with the Southern Missionary Society. In all of these there are some six or eight colored churches, and some colored church-schools.
The Southern Union Conference embraces, of course, all the State conference sanitariums, schools, etc., within its bounds, as departments of itself, including the Southern Missionary Society. The headquarters of the Southern Union Conference is in Nashville, Tenn.,—a city of about one hundred thousand people,—in connection with the Southern Publishing Association, 1025 Jefferson Street, where our Southern paper, the Watchman, is printed. Here are the offices of the president, the secretary, and the treasurer of the conference.
The headquarters of the Southern Missionary Society has for a few months past been located at Edgefield, Tenn., about nine miles distant from Nashville. Elder J. E. White, the president of that society, and the other officers, reside there.
It will thus be seen at a glance that all business connected with the union conference or the publishing association should be sent to 1025 Jefferson St., Nashville, Tenn., and nowhere else.
Let all notice carefully that all business with the Southern Missionary Society should be sent to Edgefield, Tenn., and never to Nashville. To forget these directions involves confusion, extra labor, and liability to loss. To illustrate: there are certain classes of business done by the missionary society which should always be sent to Edgefield, never to Nashville. We speak of the subscriptions for the Gospel Herald, a monthly paper (price, ten cents) published by the society at Edgefield. That is the organ of that society. We speak also of business connected with the little book “Story of Joseph.” That should19always be sent to Edgefield. We also speak of the business connected with the little missionary boxes, which have recently been scattered widely. Never send this business to Nashville, but always send it to Edgefield, Tenn., to the Southern Missionary Society. And, in short, let all business of any kind, subscriptions, pledges, money, clothes, or gifts of any sort designed for the Southern Missionary Society, be sent to its headquarters, at Edgefield, Tenn.
On the other hand, all subscriptions for the Watchman, all business with the Southern Publishing Association or the Southern Union Conference of any kind whatever, should be sent to 1025 Jefferson St., Nashville, Tenn.
But we now notice another class of gifts, donations, etc., concerning which there has been considerable confusion, which we wish, if possible, to guard against in the future. Gifts have come to our office in Nashville, “for the Southern cause,” “for the Southern work,” or “for the Southern field.” They come from our dear brethren and sisters in the North who greatly desire to assist the cause of God in this difficult field, and really do not know what branch needs these gifts the most. They naturally suppose that those of us on the grounds will know just where that greatest need is, and so use the money where it will do the most good.
Now, no one person is authorized to appropriate these funds, unless, as is sometimes the case, the money is sent to one person, and that person is requested to place it according to his personal judgment. In that case he can justly dispose of it according to the direction of the donor. But in most cases when these funds come to our offices, they are placed in a fund by themselves till the next meeting of the conference executive committee, when they are distributed by the vote of the committee. Really there is no other proper authority which is authorized to make this distribution.
But it has been thought by some that some interests have not received the share that justly belonged to them. It has been said that certain calls have been sent out by certain parties, and afterward, when money was paid in by persons here and there, it was concluded that this money came because of those calls for special objects, and hence all of it should have been applied to the objects for which those calls were made.
The trouble is that money, when sent South, is sent in too general terms. Those sending it must be more particular in their directions if they wish to have it appropriated to any special work. They should clearly state whether they wish their money to go to the Southern Missionary Society and its work, and therefore send it to the headquarters of that society. Or, on the other hand, send it to the publishing association or the Southern Union Conference. None of us can tell where the donor wants his money to go unless he tells us beforehand. If money is sent to Nashville “for the Southern cause,” “the Southern work,” “the Southern field,” and no other direction given, it will simply be placed in the fund for that purpose, and be appropriated when the executive committee meets. There is no other way to properly dispose of it.
So let all understand this once for all.
There is nothing that we feel more determined to do at the headquarters of the Southern Union Conference than to see that the money sent is used precisely as the donors desire to have it used. Please therefore be explicit in your directions, so we may know your wishes.
The Southern Missionary Society is doing a good work. We wish it the most abundant success. All who wish to contribute to it should send their funds directly to Edgefield, Tenn. Their work is mainly for the colored race.
The union conference also has a very large field in its territory outside of the sphere where the Southern Missionary Society carries on its work, where colored (or in some cases white) laborers are working for the colored race. These laborers are in the employ of the various State conferences, and because of the poverty of these conferences in some instances, help from our Northern friends is greatly prized. Colored church-schools are greatly needed. Poverty stands in the way in many instances. The union conference seeks to watch over and assist these schools as far as possible, and will make appropriations in needy cases if they have means with which to do it.
The Huntsville Training-school for the colored people is a department of the union conference, and is under the special watch-care of that conference. So is the proposed orphanage for colored children. It is to be located on the training-school farm. Money designed for these two institutions should be sent to Nashville, Tenn., the headquarters of the union conference, with a careful statement of the object for which the money is designed.
We have sought, in writing this article, to be very explicit, so that our people can tell just what to do. It would be well to lay this article aside for reference, so that when you wish to help either of these interests, you will understand just how to send your gifts.
In closing, we wish to say to all interested, that the interests of the Southern Missionary Society and these of the conference are in no sense antagonistic. We are all working together for the same grand work as brethren and sisters in the cause of present truth. The Southern Missionary Society has taken a deep interest in the Huntsville school, also in the orphanage about to be erected, and has raised quite a sum to help in establishing it. Its worthy president, Elder J. E. White, is a valued member of the Huntsville Training-school Board. Elder F. R. Rogers, the president of the training-school, has for many years been an ardent laborer in the Southern Missionary Society; and it was through the kind interest of that society that his labors were secured for his present position.
The executive committee of the union conference are united in their desire to see the Southern Missionary Society prosper in its work as a department of the union conference. They would not for a moment do aught to cripple its usefulness.
This article, already too long, is written as carefully and as explicitly as the writer is capable of writing it, to avoid, if possible, all misunderstanding, confusion, or friction. It is written in the interest of peace, good-will, and brotherly love, to further, as far as possible, the precious cause of present truth in this great and difficult field.
GEO. I. BUTLER,
Pres. Southern Union Conf.
In Answer to Inquiries
By James C. Rice
We who are in the South note with rejoicing the interest recently awakened among our people in the North with regard to moving South to engage in the different lines of missionary effort. Many letters have been received of late from brethren in the North, in which the principal burden is, “Can I make a living in the South? Is it possible to have good neighbors? What are the openings for practical missionary work?” also inquiring concerning the canvassing work, and last, but not least, in regard to the education of their children in our church-schools.
Why should there be a question in the mind of any individual who loves this blessed truth about the living part? The promise is that the righteous shall not be forsaken, neither shall his seed beg bread. The Lord, through his servant, has said that a special blessing is in store for those who move South, and live out the truth while studying the needs of the field.
Many of the sons and daughters of the South are well educated and have very courteous manners, which put to shame the cold and abrupt manners of the Northern people. We find many of this class, even in the country districts. The middle classes are usually well behaved and law abiding. The poorer classes are, as a rule, clever, and will divide to the very last with one in need. For the most part, these, we find, make good neighbors.
The Sequatchie Valley, in southeastern Tennessee, with its fertile soil, its thousands of people who have never heard of this truth, and its healthful location, and the many like localities in northern Georgia, western North Carolina, and eastern Kentucky, are waiting—waiting with outstretched arms the arrival of those of our own dear people in the North who long to enter just such a field to do practical missionary work.
The canvasser here in the South is daily surprised at the eagerness of the people to listen to the truths of the Word. The only regret of the writer is that he did not come to this needy field years ago, and devote his whole time and energy to this “most blessed” branch of the Lord's closing work in the earth. You ask the question, “Don't you long sometimes to be back North?”—No; I do not, unless it would be to plead with my brethren there to come to this needy field, and labor for souls.
The canvasser has a double advantage over any other class of workers in the South. People here look upon the work of the canvasser as merely a business proposition. He can enter the homes of white and colored alike just so long as he does not eat or sleep in the homes of the colored people.
He can labor for their souls, and give them instruction in various lines. If he does this work with tact, he will not be debarred from working among even the best class of the white people. As a rule20the Southern people are very hospitable to our canvassers, even going to much trouble and inconvenience to supply their wants and make them comfortable. And the canvassing work in the South is a financial success.
Will there not many of our young people as well as older ones come South in the near future to engage in the canvassing work? All may be assured that there will be an ample blessing in store for them as they enter this work. Those who desire to engage in this work should address their communications to A. F. Harrison, Graysville, Tenn. Those who desire to come where there is a permanent church-school should address, with stamp, L. Jacobs, Graysville, Tenn.
There is a permanent church-school at Alpharetta, Ga. It can be recommended. There is also a permanent church-school here at Brayton, Tenn., situated on a high ridge, where it is exceptionally healthful. Union and harmony exist in the little church, and the blessing of the Lord abides with them. There is also a good church-school at Ogden, Tenn., conducted by Dr. Caldwell; good reports of work done are received from this school.
We who are in the Southern field are praying daily that the Lord of the harvest will send forth more laborers into this part of the great harvest-field.
JAMES C. RICE,
Discipline in Our Schools
By F. G.
OBEDIENCE is the first law of liberty, and he is in the deepest bondage who is the furthest from obeying. A cardinal principle of Froebel’s teaching was that children were to be taught to obey because of the righteousness of obedience. Children should be taught this in the home and in the school. This teaching is to be given, not alone when the child is inclined to be disobedient, but just as much or more so when he feels obedient and is obeying. A parent or teacher does not have to seek far for illustrations of the benefits of obedience and the ills resulting from disobedience. Even nature in all its various forms teaches this very lesson of obedience. Every flower, shrub, and tree, and even the great earth itself, obey the law of God. From nearly everything taught the child this lesson may be drawn, and it may be taught effectively if it is wisely and aptly presented.
If our Bible work should be made to teach any one lesson of worth more than another, it is this one of obedience. Abraham became the father of the faithful because he required obedience on the part of his children. “And the Lord said, Shall I hide from Abraham that thing which I do; seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him.” But Abraham could successfully teach obedience to his children only because he himself had first learned obedience. “By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.”
The results of the lessons of obedience which Abraham received and taught to his children were seen in Isaac, and how fully they were learned is revealed by the following words:—
“At the appointed place they built the altar, and laid the wood upon it. Then, with trembling voice, Abraham unfolded to his son the divine message. It was with terror and amazement that Isaac learned his fate; but he offered no resistance. He could have escaped his doom, had he chosen to do so; the grief-stricken old man, exhausted with the struggle of those three terrible days, could not have opposed the will of the vigorous youth. But Isaac had been trained from childhood to ready, trusting obedience, and as the purpose of God was opened before him, he yielded a willing submission. He was a sharer in Abraham’s faith, and he felt that he was honored in being called to give his life as an offering to God. He tenderly seeks to lighten the father’s grief, and encourages his nerveless hands to bind the cords that confine him to the altar.”
Now God is no respecter of persons,21and he will do for any who obey him as faithfully as did Abraham, all that he did for him. It is the privilege of parents and teachers to see the children whom God has given them possessed of a cheerful, obedient spirit in all matters, both to God and man. F. G.
Field Notes
ELDER BYRON HAGLE reports three new Sabbath-keepers at Bass Lake, Ind.
ELDER C. A. WASHBURN reports a family of new Sabbath-keepers at New Virginia, Iowa.
A DANISH church of thirteen members has been organized at Ute, Iowa. Nine others are keeping the Sabbath in that vicinity.
THE Nebraska Reporter of February 15 says: “Brother G. H. Smith reports ten new Sabbath-keepers at Spring Green, and a good interest on the part of others.”
IN a report of recent meetings at Half Rock, Mo., Brother C. H. Chaffe states that, “three are keeping the Sabbath as the result, and backsliders are returning to the work.”
THE Worker’s Bulletin (Iowa) of February 21 reports: “After several months of earnest work, Elder G. R. Hawkins and Brother John Spriggs expect to organize a church soon at Oakland.”
A REPORT from Vermont by Elder J. W. Watt says: “At Athens, where Brother Daniel Wilcox lives, we have four new Sabbath-keepers who have very recently taken a stand to obey God.”
THE Indiana Reporter of February 15 says: “Brother U. S. Anderson writes that several have already begun the observance of the Sabbath where he is holding meetings in the country near Hartford City, and that the interest is still good.”