THE primary law, the moral code, the ten commandments, gone by the board, superseded, swept out of existence! That law, the transgression of which by men caused the death of the Son of God for their redemption, impiously and blasphemously declared to be nailed to the cross! Such a thought never entered an unsophisticated mind. Men must close the eyes of their understanding, and be blinded by an evil spirit, or the spirit of evil, before they can be led to entertain such a thought. Should a man designedly put out his physical eyes, all would say he was insane. And it must be a moral insanity only that can lead men to charge God with the folly of giving a law with his own voice, and writing it with his own hand, which is a code of moral precepts, as all can see who will look at it, which in after ages would need revision, or to be utterly abolished to make room for a “higher law,” which, by the way, has never yet made its appearance.
No man having the eyes of his understanding open could ever take such a position. Hence when we meet with such we may be sure that they are spiritually blind and morally insane.
To every healthy mind it is self-evident that the law of the only living and true God, a God who knows the end from the beginning, is perpetual in its duration, and unchangeable in its requirements. Nothing but blindness of mind, the fruit of “deceitfulness of sin,” could ever have called in question a truth so obvious to every candid and unfettered mind. That the law of God should be eternal in its duration and unchangeable in its precepts, must be evident to every mind that has any just idea of the character of the all-wise everlasting God.
And when we appeal to the Scriptures, the first impressions of the unperverted mind are confirmed by the most clear and explicit declarations. When the words of an apostle are wrested and perverted to prove that the primary law of God was nailed by his Son to the cross, we have only to hear what Jesus himself says on this very point: “Think not that I am come to destroy the law, and the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.”
The Jews knew what Jesus meant by this. It existed among them written in Hebrew characters. A merely oral law has no jots and tittles. It can refer to no other law before published than the Hebrew but the immortal precepts written by the finger of God. None who would deny it can find a law to which the language can possibly apply; for if applied to that which was nailed to the cross, after three years and a half it would not be true. It is a law that must endure while heaven and earth pass.”
The scribes and Pharisees professed a righteousness in harmony with every precept of the law; but the Christian whose righteousness does not exceed theirs,—which does not bring him nearer to this divine standard by which all are to be judged,—“shall in no case enter into the kingdom of heaven.” R. F. COTTRELL.
Daily Reflections on Growth, Service, and Christian Life
—Recollect every day, the things seen, heard, or read which make an addition to your understanding.—Isaac Watts.
— Hidden in the hollow
Of His blessed hand,
Never foe can follow
Never traitor stand.
Not a surge of worry,
Not a shade of care,
Not a blast of hurry
Touch the spirit there.
—Howe.
—No Christian has a right to be so absorbed in private business or bound by secular work that he cannot respond to the daily call for service in the Master's vineyard, or to special and local calls.—Independent.
—There is but one true, real, and right life for rational beings, only one life worth living, worth living in this world, or in any other, past, present, or to come, and that is the eternal life which was before all worlds, and will be when all are passed away; and that is neither more nor less than a good life; a life of good thoughts, good words, good deeds,—the life of Christ and God.—Kingsley.
—Temptations are among the means of Christian growth. Every time that a temptation is mastered, and we are able to say, “Get thee behind me, Satan,” we add another link to our armor. When trials are courageously surmounted, the plot which is laid for our destruction is frustrated, and we outflank the enemy and cause him to retire in disorder, we feel within us a thrill of victory, and are stronger than before
"IT'S THE BEIN' SO."
By Dudley Marvin Canright
Among the most interesting chapters in “Uncle Tom’s Cabin” is the one detailing the cruel treatment of Tom just before his death. Cassy, another slave, comes to minister to him. She had been raised in wealth and refinement, had been educated and taught religion. But finally she was sold, and her children torn from her. Then for a long number of years she was treated in the most cruel and brutal manner. She lost her purity, her religion, her faith in God, became very hard and wicked. In this condition she became acquainted with Tom. She poured into his ears all her bitterness, her curses, and her unbelief. She argued that he might as well give up at once; for sooner or later he would become as hard and wicked as the rest of them. Tom was frightened at this terrible prospect, and cried to God for help. Cassy told him that those who had made them so wicked would be held responsible for it.
“It can’t be that the Lord will lay sin to our account,” said the woman; “he won’t charge it to us, when we’re forced to it; he’ll charge it to them that drove us to it.”
“Yes,” said Tom, “but that won’t keep us from growing wicked. If I get to be as hard-hearted as that ar’ Sambo, and as wicked, it won’t make much odds to me how I come so; it’s the bein’ so,—that ar’s what I’m a dreadin’.”
There is a startling truth in this last statement of Tom’s, which many never think of. No matter how we become backslidden, or irreligious, or wicked, no matter who was the cause of it, or what circumstances led to it, “it’s the bein’ so” that we should be alarmed at. There are many such persons among us, even our church members, who have become hard and sour and backslidden in heart, and who are grumbling and complaining and laying all the blame of their condition on some one else. Granted that all they complain of is so,—that they have been snubbed and slighted and injured and pushed to where they now are; it is their being there that should frighten them. No matter who pushed them there, there they are; and eternal ruin will be their portion if they do not get out of it. D. M. CANRIGHT.
SCRIPTURE QUESTIONS.
By W. H. Littlejohn
ANSWERS BY W. H. LITTLEJOHN.
316.—COMMANDING TO ABSTAIN FROM MEATS.
E. I. R.: You certainly need not fear that S. D. Adventists will fulfill 1 Tim. 4: 1-4 until there is at least some probability that they will meet the conditions peculiar to those who are described in that passage. Here are some of them: 1. The people in question are to depart from the faith and give heed to seducing spirits; 2. They are to speak lies in hypocrisy; 3. They are to forbid to marry. If you are acquainted with S. D. Adventists and I presume you are, as you call them brethren, you must be well aware that there is not a denomination to which these characteristics could not apply more fully than they do to them. They hold that Spiritualism and all communications with the dead, so-called, are the works of the devil, offering as a reason for this conviction that the dead are perfectly unconscious. (2) They keep the law of God, which forbids lying, and observe the seventh-day Sabbath, greatly to their pecuniary disadvantage, rather than play the part of hypocrites by keeping a day as the Sabbath which God never commanded, under the pretext that they believed that he would accept such service. (3) There is no denomination in the land who hold the marriage relation as sacred as they do, denying that it can be dissolved for any other cause than adultery. I repeat, therefore, that to apply 1 Tim. 4: 1-4 to S. D. Adventists simply because they hold that a vegetarian is preferable to a flesh diet, is absurd so long as they hold the points of faith mentioned above. If you would see an examination of the text with reference to its bearing upon the question of flesh eating, please turn to REVIEW, Vol. 60, p. 666, ques. 194.
317.—THE HOUR OF HIS JUDGMENT.
W. A. J.: 1. The term “hour” which is employed in Rev. 14: 6, 7, in the words, “Fear God, and give glory to him, for the hour of his Judgment is come,” is translated from the Greek word hora. Among the meanings assigned to it by the lexicographers are the following: “Due time, designated period, a point of time, time.” You will see from the foregoing that the definitions of the word are such that it would not be safe to build upon it any time theory respecting the termination of the Judgment. As employed in Rev. 14: 6, 7, it simply indicates that at a given point of time the commencement of the Judgment period would be reached, and that when reached that fact would be announced to the world by the church. The text throws no light whatever on the matter of the duration of the Judgment.
2. It is idle to try to make out that God has measured off any definite portion of time to answer as a day for himself. The expression found in 2 Pet. 3: 8, “One day is with the Lord as a thousand years, and a thousand years as one day,” disproves rather than proves such a proposition; for if it states that a thousand years is with the Lord as one day, it also states that one day is with him as a thousand years. Mark this, it does not say that a thousand years with the Lord is a day; but it declares that a thousand years is as one day. Or in other words, that he does not mark the flight of time by days and years. The same logic which would make 2 Pet. 3: 8 teach that the Lord’s days are a thousand years long, would also make it teach that a thousand years with him is only as long as one of his days, which would be nonsense, as it would make God’s days a thousand times longer than his years. The simple fact is that the word day in that passage stands for one of our twenty-four-hour days, and as said above inculcates the grand idea that in God’s infinite plans our measurement of time does not enter at all.
3. The Lord has said through the testimonies that no time movement should ever be connected with the third angel’s message, and our brethren should show that they believe this to be true by ceasing to endeavor to invent some method by which to determine exactly when the Judgment will end or Christ will come. Every one who has hitherto attempted this since 1844 has come to grief, and every one who shall undertake it hereafter will share a like experience.
318.—CHURCH FESTIVALS.
E. O. S.: I am not wise enough to tell you when and where the first church festival was held. On that point I think you will have to refer to Leo XIII. or some of his priests, as they are more familiar with that kind of lore than are Protestants.
THE REFORMATION.
THE REFORMATION IN ENGLAND.—The struggle between the old and new religion lasted longer and raged more fearfully in England and Scotland than on the continent, and continued in successive shocks even down to the end of the 17th century; for Puritanism was a second reformation. But it left in the end a very strong impression upon the character of the nation, and affected deeply its political and social institutions. In theology, English Protestantism was dependent upon the continental reform, especially the ideas and principles of Calvin; but it displayed greater practical energy and power of organization. It was from the start a political as well as a religious movement, and hence it afforded a wider scope to the corrupting influence of selfish ambition and violent passion than the reformation in Germany and Switzerland; but it passed also through severer trials and persecutions. In the English reformation we distinguish five periods.
The first period of this great revolution witnessed the abolition of the authority of the Roman papacy under Henry VIII. This was merely a negative and destructive process, which removed the outward obstruction and prepared the way for the reform. Henry VIII. quarrelled with the pope, not on religious or theological, but purely personal and selfish grounds, because the pope properly refused his consent to his divorce from Catharine of Aragon and his marriage to Anne Boleyn. He still remained in doctrine and religious sentiment a Roman Catholic to the end of his life, the only point of radical difference being the royal supremacy. He simply substituted a domestic for a foreign, and a political for an ecclesiastical papacy, and punished with equal severity Protestant as well as Roman Catholic dissenters, who dared to doubt his supreme headship of the Church of England. But while he thus destroyed the power of the pope and monasticism in England, a far deeper and more important movement went on among the people under the influence of the revised productions of Wycliffe and the Lollards, the writings of the continental reformers, and the English version of the Scriptures commenced by Tyndale, carried on by Coverdale and Rogers, and revised by Cranmer.
The second period embraces the reign of Edward VI., and contains the positive introduction of the reformation by the co-operation mainly of the Duke of Somerset, protector and regent during the king’s minority, and Cranmer, archbishop of Canterbury. Cranmer was assisted in the work by Ridley and Latimer, and by several Reformed divines from the continent whom he called to England, especially Martin Bucer, of Strasburg. Calvin’s advice also was solicited by Somerset. The most important works of this period, and in fact of the whole English reformation next to the English version of the Bible, are the forty-two articles of religion (subsequently reduced to thirty-nine), or a new and moderately Calvinistic confession of faith, and the “Book of Common Prayer,” or a new directory of worship in the vernacular tongue, on the basis of the ancient Latin service, but with essential changes. These two standards of public doctrine and public worship have retained a remarkable hold upon the English nation to this day.
The third period is the reign of queen Mary, and presents to us the unsuccessful attempt of that queen and her friend, Cardinal Pole, made archbishop of Canterbury after the deposition of Cranmer, to undo the reformation and to restore the Roman Catholic religion and the authority of the pope. This Catholic interim did more to consolidate the reformation in England than Henry, Edward, and Elizabeth. Hundreds of martyrs fertilized the Protestant soil in this short reign, among them the three British reformers, Cranmer, Ridley, and Latimer, who were publicly burned at Oxford in 1556. Many others fled to the continent, where they were hospitably received and brought into closer contact with the Reformed churches of Switzerland and Germany.
The fourth period is the restoration and permanent establishment of the Anglican reformation during the long reign of Elizabeth. The Roman Catholic hierarchy was replaced by a Protestant, and the articles of religion and the common prayer book of the reign of Edward were introduced again after having been submitted to a revision. The ecclesiastical supremacy of the crown was likewise renewed, but under a modified form, the queen refusing the title “supreme head” of the church of England, and choosing in its place the less objectionable title “supreme governor.” The convocation and parliament readily sanctioned all these changes; but the Anglican church as established by Elizabeth was semi-Catholic in its form of prelatical government and liturgical worship, a sort of via media between Rome and Geneva. It suited the policy of the court and the majority of the English people, but was offensive to the severer school of strict Calvinists who had returned from their continental exile. Hence the agitation in the bosom of the reformed church of England, and the growing conflict between the Episcopalian majority and the Puritanic minority. Elizabeth’s reign was equally intolerant against Puritan as against papal dissenters, and passed the severest penal laws against both. But while the Catholic party was almost annihilated in England, the Puritan party grew more powerful under the successors of Elizabeth, and succeeded in overthrowing the dynasty of the Stuarts, and even the Episcopalian establishment, although the latter revived from the shock.
These troubles and agitations constitute the fifth period in the history of English Protestantism, which in some respects is the most important and interesting, but lies beyond the age of the reformation proper.
THE REFORMATION IN SCOTLAND.—The first impulse to the reformation in Scotland proceeded from Germany and Switzerland. Copies of the writings of the continental reformers and of Tyndale’s English Testament found their way to the far north. The first preacher and martyr of Protestantism in that country was Patrick Hamilton, a youth of royal blood, and for some time a student at Wittenberg and Marburg, who was condemned to death by Archbishop Beaton and burned at the stake. The movement gradually increased in spite of persecution, especially after the rupture of England with the pope, and was carried to a successful conclusion under the guidance of John Knox, the Luther of Scotland. He was a disciple and admirer of John Calvin, with whom he spent several years during the reign of the Catholic Mary. He returned to his native country after the accession of Elizabeth, resolved to reform the Scotch church after the model of the church of Geneva, which he pronounced to be “the most perfect school of Christ since the days of the apostles.” After a short civil war, the parliament introduced the reformation, adopted a Calvinistic confession of faith, and prohibited under severe penalties the exercise of the Roman Catholic worship. The first “Book of Discipline” was soon after issued, which gave the new church a complete Presbyterian organization, culminating in a general assembly of ministers and elders, and the mode of worship was reduced to the greatest simplicity. These reforms, however, were all introduced without the royal sanction, and during the vacancy of the throne. When, therefore, the unfortunate Mary Stuart, of French education, tastes, and manners, and in no sympathy whatever with the public opinion then ruling in Scotland, ascended the throne, she made an attempt to restore the Roman Catholic Religion, to which she was sincerely devoted. But her own imprudences and the determined resistance of the nation frustrated her plans, and after her flight to England Protestantism was again declared the only religion of Scotland, and received formal legal sanction under the regency of Murray, Queen Mary’s half brother, during the minority of James I. of England.—American Cyclopædia.
NEBRASKA
CENTER SCHOOL-HOUSE, HAMILTON CO.—Closed our meetings here March 2. Ten commenced to keep all the commandments of God and the faith of Jesus. May the dear Lord keep them faithful, and shield them from the snares of the enemy. I now go to Culbertson, Hitchcock Co., to help Bro. Jörge among the Russians. Brethren, pray for us that the work of the Lord may prosper in our hands. H. SHULTZ. March 3.
GUIDE ROCK.—About seven miles southwest of this place, several of our brethren had held some Bible-readings, both private and public, and three families had already begun the observance of the fourth commandment. I commenced my meetings the 21st of January. For awhile the meetings were well attended, until a minister of the Christian denomination came in to fill a regular appointment. He of course made good use of his time by saying all he could against the truth. He then sent me a challenge to discuss both the Sabbath and the Sunday questions. Eld. Cudney being present at the time, accepted. Since the discussion I have heard several express themselves in favor of the truth. Already one man has decided to keep the Sabbath of the Lord. We yet look for others to take a stand with those that keep the commandments of God and the faith of Jesus. L. A. HOOPES. Feb. 26.
SCHUYLER, SHELTON, OXFORD, INDIANOLA, AND RED CLOUD.—During the last four weeks I have labored at these points, and have visited several other places where there are scattered brethren. During this time I have preached forty-one sermons besides holding other meetings. At Shelton a church of sixteen members was organized, and a tract society formed consisting of seventeen members. The truth was presented at this place last summer, by Bro. Hoopes, Langdon, and Gardner.
At Schuyler I had the pleasure of meeting Dr. Barnes, who has spent more than forty years of his life as a Methodist minister, but has recently embraced the truth on every point. Bro. Barnes rendered valuable assistance in the meetings, which I trust were profitable to the church.
At Oxford the outside attendance was good, and much interest was manifested. Certainly our brethren there have much to encourage them in the missionary work.
From Oxford I went to Red Cloud, where an interest was first awakened by our brethren in the country holding Bible-readings. Bro. Hoopes has commenced157a series of meetings which has already resulted in some embracing the truth.
I next went to Redwillow Co., where missionary work had been done, and some had embraced the truth by reading. One sister drove fifty-six miles, and another thirty-four miles, through the cold and the drifted snow in order to attend this meeting. On account of rain and storm we were permitted to have only two meetings, but we trust they were profitable both to our own people and to others.
From this place I returned to Red Cloud to meet a Methodist minister in a debate on the Sabbath question. The truth looked good as compared with. Bro. Hoopes’ meetings still continue. During these four weeks of labor I have found it necessary to travel 1,488 miles. I feel thankful to God for the privilege of working in his vineyard, and for the health and strength that I enjoy. I love the work more and more, and am willing to wear out in it. A. J. CUDNEY.
NEW YORK.
By H. H. Wilcox; E. M. Plumb
BARNES’ CORNERS.—We commenced our labors here Feb. 5. Have held fifteen meetings and several Bible-readings. Quite a number acknowledge the Sabbath, and a few have commenced its observance. Our meetings have been broken up several times by bad weather, but we have improved the time in visiting families, conversing and praying with them, and have found that the Lord blesses such labor. Dear brethren, remember us in your prayers.
Feb. 23. H. H. WILCOX. E. M. PLUMB.
OREGON
By Chas. L. Boyd
EAST PORTLAND.—Bro. Decker was with us last Sabbath and Sunday, at which time our church building was formally dedicated to the Lord and to his worship. On Sunday a young man who has been attending the meetings told me that he and his wife had decided to keep the Sabbath and to seek to live Christian lives. Another has lately commenced to keep the Sabbath, and others are interested. The church was organized two and a half years ago, and its membership has already increased to upwards of sixty. We expect more will unite with them soon.
CHAS. L. BOYD.
OHIO
LA GRANGE, LORAIN CO.—Our meetings here are still in progress. The attendance is good, and we may continue a few weeks longer should the interest demand. Very little open hostility has been manifested by the other churches; we can see, however, that prejudice is rising. Nineteen have signed the covenant; and others are almost persuaded to keep all of the Lord’s commandments. We have given fifty-three discourses and thirteen Bible-readings. Last Sabbath we organized a Sabbath-school of thirty-one members, and ordered a club of twenty Instructors. May the Lord bless this dear people, and keep them faithful until the Master comes. Our courage is good. The work is onward. May the Lord help us all to keep pace with the message. W. J. STONE. Feb. 25. O. J. MASON.
CORSICA, BELLEVILLE, AND WATERFORD, FEB. 27.—Since my last report I have visited the above churches. At Corsica our attendance was small on account of the extremely cold weather, the brethren in the country not being able to attend much. The preaching was nearly all of a practical nature, and calculated to stir up our brethren to engage more earnestly in God’s service.
Feb. 12-15 I was at Bellville. I tried to present to the brethren the importance of walking in the light, studying the Scriptures, and working more earnestly to give the precious truth to those in darkness. Bro. Fry of that place will soon enter Mansfield to canvass for “Sunshine” and the Signs.
Feb. 16-25 I was with the Waterford church. Though the weather was the coldest of the season, the brethren manifested a commendable zeal in coming a distance of from three to five miles, both day and night. Their Sabbath-school is one of the best in the State. No papers are used in the recitation, as I find in so many schools, but the passages of scripture are learned, and answers are given promptly and correctly. This is as it should be in all schools. We labored to stir up the missionary spirit, and believe it was not in vain. Bro. O. M. Iles will soon enter the canvassing field for “Thoughts,” and we hope others will do the same. On Sunday night the house was crowded to hear on the third angel’s message. My appointments at other places would not admit of a longer stay. I hope to see a large measure of prosperity attend these churches. E. H. GATES.
CANADA
By R. S. Owen
PROVINCE OF QUEBEC.—The work is still onward here. Since my last report eight persons have been received into the church at South Stukely. We are having a very prosperous church school at this place, which has been in session about four months, with an average attendance of twenty scholars. All the pupils have taken a deep interest in the religious exercises of the school, and some have taken a new start in the Christian life. I have been engaged in holding meetings and in doing missionary work. Of late I have been trying to encourage some of our young men to engage in canvassing for “Sunshine” with the Signs; and to accomplish this I have gone with them. I believe the plan has met the approval of God; and I have become more than ever impressed with the importance of this kind of missionary work. During the last eight-days’ canvass, I took seventy orders for “Sunshine” with the Signs for three months and held one meeting.
This effort in the canvassing work will bring the truth before some two or three hundred readers every week. With success, a person laboring for one year in this way would bring the truth before a large number of people. Who is willing to take hold of it? I believe that perseverance will insure good results to almost every intelligent young man or woman. Some have worked a day or two, and not meeting with much success have given up in discouragement; others have done quite well. Two of our brethren each took nine orders on the first whole day’s trial. I worked hard one day and took only four orders; but the next day, in an adjoining town, I obtained twenty-nine. Thus a person’s success will not always be the same, and sometimes the work may seem to go very hard; but perseverance will crown our labors with success. If we could have a score of young men canvassing in this country, we could find more work than that number would be able to perform. May we not see many engaging in this work? R. S. OWEN.
MISSOURI
By R. S. Donnell; N. W. Allen
MACON CO.—Since our last report we have visited the church at New Boston, and the companies at Maple, Ten Mile, and Economy. Our labor at these places was designed to more fully impress upon the minds of the friends the importance of the message, and the necessity of being alive to the work. A faith that will take hold of the promises of God is needed now. Closed our meetings with the company at Economy, March 2. R. S. DONNELL.
N. W. ALLEN.
INDIANA
By John W. Moore; E. A. Curtis
GOSS MILL, FEB. 22.—We have a deep and increasing interest at this place. Quite a number are taking hold of the truth. Thirty-three have pledged to sustain Sabbath-school and Sabbath meetings, and the whole community seem willing to listen to the words of truth. We have never before seen so many people in one settlement so deeply interested; and we expect to see a strong church raised up as the result. We are receiving calls for labor from many places; and we feel to pray the Lord of the harvest to raise up more laborers for these destitute fields. We desire the prayers of God's people. JOHN W. MOORE. E. A. CURTIS.
ILLINOIS
By E. O. Hammond; W. H. Owen
PITWOOD, IROQUOIS CO.—Our meetings near this place have been considerably interrupted by stormy weather. The snow has been nearly three feet in depth, the roads being impassable for several days at a time. Thirteen have decided to obey God, and will probably unite with the Pitwood church. We feel our need of a closer connection with our blessed Lord, that our preaching may be with greater power.
E. O. HAMMOND. W. H. OWEN.
WISCONSIN
By I. Sanborn
WATERLOO.—Feb. 8 I commenced a protracted meeting, and continued two weeks, visiting from house to house, and holding twenty-seven meetings. I found that they had not had a missionary meeting for over two years; so we re-organized a society of twenty-seven members. They take ten copies of the Signs, and $10 were raised to buy tracts. Thirty-six members were added to the church, one a Prussian-German who was educated for a Catholic priest, and who seems a very devoted man. All have pledged themselves to faithfully bring in all their tithes.
The old members of the church think it was the best series of meetings ever held here. Many are deeply convicted of sin, and are almost persuaded to come over on the Lord’s side. We still hope and pray for them. The Lord willing, I shall return sometime in May and hold more meetings, and will baptize all who then want to follow their Lord in that ordinance.
I. SANBORN.
MICHIGAN
MONTROSE, GENESEE CO.—After closing my work at West Haven, I attended the general meeting at Bancroft, and then came to this place. Began the meetings with the Sabbath question, laying down the claims of God’s law. The interest has been intensified, the house being too small to accommodate the congregations. On Thursday evening, the United States in prophecy was presented, followed the next evening by the seal of God. On the Sabbath I was obliged to be away in order to fill an appointment, but on returning in the evening, five heads of families came to me, saying that they had met together and kept the Sabbath. At the Sabbath meeting two young people made a start for the first time to serve the Lord. We were greatly blessed by the Spirit of God. Truly the Lord is working in this place.
I am seeking for grace and strength daily from the Source of all blessing, and I earnestly desire the prayers of God’s people that I may be a humble worker in the vineyard of the Lord. EUGENE LELAND.
March 1.
BLENDON, FEB. 25.—A company of about thirty Sabbath-keepers was raised up at this place during the year 1884, through the labors of E. P. Daniels, Sr. E. S. Lane, and A. Smith. Though we are not yet fully organized, we are trying to live up to all the requirements of God’s holy word. We have been making systematic rules for aiding the cause of God, and nearly all have vowed to pay to the Lord an honest tithe. We have prayer-meeting at a school-house every Tuesday evening, and on Friday evenings at private houses for the benefit of families who have small children and cannot well attend that on Tuesday evening. We have also a very interesting Sabbath-school. There are some who have not yet confessed our faith, who often meet with us on the Sabbath. We have organized a tract society and three of our members are canvassing. Some in the surrounding neighborhoods are becoming interested through the labors of the society and the canvassers. We hope our first love for the work will not abate, but that we may through the tender mercy of God continue to be zealous in this truth, and be instrumental in bearing it to others. GEO. M. WOODRUFF.
“THEY THAT SOW IN TEARS SHALL REAP IN JOY.”
By Rural New Yorker
Child of sorrow, lift thy head!
Bid thy heart rejoice;
Doubt and darkness soon shall flee—
’Tis thy Saviour’s voice!
Blessed are the souls that mourn,
Blessed they that grieve;
Affliction’s children, saith the Lord,
Comfort shall receive.
Child of sorrow, dry thy tears!
Lift thy weeping eyes!
See, the day begins to dawn,
The night of sorrow flies.
Clouds and darkness disappear,
Light beams from on high;
Banish every doubting fear,—
Jesus draweth nigh!
Child of sorrow, weep no more!
Cheer thy drooping heart!
Though all earthly solace fail,
Let not hope depart!
God shall give thee lasting peace
Earth cannot destroy;
Though his children “sow in tears,”
They “shall reap in joy.”
—Rural New Yorker.
MINNESOTA
KASOTA, EAGLE LAKE, WELLS, ETC.—Jan. 7 I went to Kasota, and commenced meetings that evening. Bro. D. P. Curtis joined me on the 9th, and we held quarterly meeting with the church on Sabbath and Sunday. We tried to set before the brethren the truth of the present time. They appeared to be encouraged and strengthened. The weather was intensely cold, and few from outside came in.
I went to Eagle Lake, and attended the general meeting and S. S. convention Jan. 17-19. Arranged to hold quarterly meeting with the Alden church the next Sabbath and Sunday. On account of the snow blockade, Bro. Curtis failed to get through. I succeeded with much difficulty, and although the weather was very cold, we had good meetings. I presented the wants of the cause, and the brethren seemed willing to do what they could.
Jan. 30 Bro. Curtis joined me at Wells, and we went to Brush Creek and held meetings on Sabbath and Sunday. Bro. C. continued them till Wednesday night, with a good outside attendance. Thursday evening we commenced meetings in the M. E. church at Wells. After holding a few meetings, interrupted by storms, and the occupancy of the church two evenings by the Methodists, we concluded that the interest was not such as to warrant our stay. We met with the brethren on two Sabbaths, at a school-house near Bro. Kelsey's, and on Sundays held meetings at the school-house.
We came to Beauford Feb. 18, and began meetings the next evening at a school-house about eight miles east of Good Thunder. Held three meetings with increasing interest, when we had to give way for the appointment of a German minister, of which we did not know when we commenced. Feb. 21 we came to Good Thunder, and have been holding meetings every evening since, with an increasing interest. Several have already signified their determination to obey God, and still others are deeply interested. Next Sunday evening, God willing, we expect to resume meetings at the school-house above mentioned.
W. B. HILL.
DIST. NO. 3.—Commencing Jan. 20, I spent three weeks visiting the companies at Silver Creek, Oak Springs, Cambridge, and Sauk Rapids, accompanied by Bro. E. J. Gregory, the director. Our first visit was with the Silver Creek brethren. We tried to set before them the solemnity of the present hour, and the importance of engaging with heart and soul in the work of God. The Lord was present by his Spirit, and hearts were touched. Nearly all promised henceforth to pay the tithe, and quite a lively interest was manifested in the missionary work.
Jan. 26 we started for Oak Springs. On the way we canvassed the villages of Monticello and Otsego. Took twelve orders for “Sunshine” with the Signs, two for “Sunshine” and Stimme, and two for the Signs for three months. Began meetings with the Oak Springs Society, Sabbath, the 31st. Held five meetings and gave two Bible-readings. The brethren here are scattered, and there is not that love and harmony among them that there should be. As a result, regular Sabbath services had not been held for some time. We tried to help these friends to see their true condition, and believe our efforts were not wholly fruitless. Some manifested a considerable interest in the missionary work. Several pledges were made to the different missions and to the camp-meeting fund; and hereafter nearly all will pay tithes. We hope to visit these friends again soon, and help them to get into better working order. In the meantime, we pray that God's blessing may abundantly rest upon them, and that Jesus' prayer (John 17:20, 21) may have its fulfillment in their midst.
The brethren at Cambridge are all Swedes. But few could understand us, so we preached to them but once. There are many here who keep the Sabbath, but only eight or nine are in harmony with the truth. The rest are “Leetites,” S. D. Baptists, believers in the Age-to-Come doctrine, etc. The brethren are of the opinion that if some good Scandinavian laborer could spend two or three months there, a strong company for the truth would be raised up. Our visit seemed to give new life and courage to these dear souls. We hope they may soon be favored with labor in their own language.
At Sauk Rapids we held five meetings. Some interest was shown in the tithing question and the missionary work. Liberal pledges were made to the missions and the camp-meeting fund. Some confessions were made, also promises relative to tithing. Nearly all will try hereafter to be faithful in this matter.
While we were visiting at the above places, some persons at Fair Haven, who had attended a couple of meetings at the house of Bro. Leavitt, set matters on foot for a series of meetings. The use of a hall was secured and offered free of charge. I am now holding meetings there. There seems to be some interest to hear, and we hope good may result. Bro. M. H. Gregory is assisting me in the meetings. Eld. H. Grant has been with us for some time. His counsel and labor among us have been appreciated much. I hope to have an interest in the prayers of God's people. WM. SCHRAM.