Earlier text: The Immortality of the SoulPETER'S INQUIRY.
By M. Wood
The apostle has just been calling our attention to a most solemn event, the end of the world with its terrors to the wicked, when he makes this most pertinent inquiry, “What manner of persons ought ye to be in all holy conversation and godliness?” This language is addressed to Christians, to those who are looking forward to the time when all these things which now appear shall be dissolved. This warning of Peter is not an exception. God has ever pointed toward the storm before it has burst upon the world. We might cite many passages of Scripture which would substantiate this statement, but time and space forbid. God has ever warned before he has punished. He has pleaded before he has executed his threatenings. Christ has been as untiring in his pleadings as we have been wilful and stubborn in rebelling. Who can believe the chapter which contains Peter’s inquiry, and be hoarding up means to be burned when the elements melt with fervent heat? Some people talk loud and long, even eloquently, about the coming of Him who is altogether lovely and chiefest of ten thousand; but when our faith in the coming One is weighed by Paul’s weights of filthy lucre, the scale invariably shows what manner of persons we are. Who can believe Christ’s words, that this generation shall not pass till all these things be fulfilled, and yet be living in open violation of God’s holy law, at enmity with his brother, sowing discord among the brethren, living on the faults of others, and poisoning the minds of the weak lambs of the flock with matter conceived in his own deceitful heart? We are too careless in our talk. We need to heed the admonition given by the Saviour, “Be ye therefore wise as serpents, and harmless as doves.” By so doing, when a weak brother or sister gets into the dark, and wanders from God, we shall not point them to the faults and failings of those who are fathers and mothers in Israel. “By their fruits ye shall know them.” What your opinion or my opinion may be relative to a church and its discipline, will not add a feather’s weight for or against it in the great gathering day. Peter was sharply rebuked by the Saviour for meddling with those things which did not concern him. Our work is an individual work. Let every man build over against his house, weed his own garden, and seek by earnest persevering effort to connect himself more firmly to Heaven and become a living branch of the true Vine. What we most need to-day as a people is a new conversion, a fresh baptism, a deeper experience in the things of God. If ever I longed to be like Christ, it is now. My earnest prayer shall be, Lord arouse thy slumbering church. Just think of it, dear reader, a dying world in its last hours of probation! What manner of persons ought we to be? Once it was remarked to Lord Erskine that a certain man dying had left £200,000; whereupon he replied: “That’s a poor capital to begin the next world with.” What a failure was that man’s life. He got no good of his £200,000 in this world, and did not get himself ready for the next. What did he do? What is the grand result of his life, of his toil, of his anxious days and sleepless nights? He raked together £200,000. What did he do with it? Kept it as long as he could. Why did he not keep it forever? He died. What became of it? He left it. To whom? To those that came after, and to the squabblers of courts. If any good to the world ever came out of this £200,000, no thanks are due to him. He kept it as long as he could; and left it only because he could not carry it with him. If he had only “converted it,” as the bankers say! and it was convertible into the blessings of the poor; into the sweet consciousness of having done some good while he lived; into the good hope of perpetuating his influence when he was dead and gone. But he did none of these things. He raked it together, kept it, died, left it, and it made his last bed no better. “The ground of a certain rich man brought forth plentifully; and he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool! this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God.” Luke 12:16–21.—The Christian. An Emperor Overcoming his Enemies.—
A Chinese Emperor once heard that his enemies had raised an insurrection in one of the distant provinces. “Come, my friends,” said he to those about him, “follow me, and I promise you that we shall destroy our enemies.” He marched forward, and the rebels submitted on his approach. All now thought that he would take the most signal revenge. Instead of this, however, they were surprised to see the captives treated with mildness and humanity. “What!” cried one of the officers, “is this the way in which you fulfill your promise? Your royal word was given that your enemies should be destroyed, and behold, you have pardoned them all, and even shown special favor to some of them!” “I promised,” replied the Emperor, with a generous air, “to destroy my enemies. This I have done. For see, they are enemies no longer; I have made them my friends.” How well might Christian people learn to imitate so noble an example, and learn to “overcome evil with good.” Great Hearts, Like Oceans, Never Congeal
GREAT hearts, like oceans, never congeal. A PLEA FOR HONEST LABOR,
By Grandfather Garrulus
Es fur es my experience goes ('nd I reckon I've hed a deal), This world hes not so much o' woe es it hes o' weal, But ye can't take up a paper 'nd read it 'thout much pain, So many men, in places high, on their honor hes a stain, So many guilty, sin-hard souls destroy their own bad lives (Es if God's punishment would be easier than man's graves). Though sin hes surely found 'em out, better fur 'em to live, Live 'nd repent, with contrite hearts—then God 'll pardon give. The doctors say 'tis liver bad, or brain crazed with o'erwork, That leads 'em to the awful deed, life's duties thus to shirk. Now I'm inclined to think, my friends, the trouble lies back o' this: That parents in duty now-a-days are sadly, sadly amiss. How many try the problem hard o' livin', 'thout much work, Because from childhood they've been taught t' think that they could shirk. The many tramps who at our doors do beg to dine or sup Are not so very much to blame (they show their bringing up). How many girls are now-a-days raised up 'thout any care— 'Nd when cares come, es they surely do, how hard they are to bear! Now in my day the children hed to work their regular stunt; 'Twas good fur 'em, the discipline kept minds from mischief bent. Who is it that they say finds work fur idle hands to do? Do honest, busy minds 'nd hands often their labors rue? Does not our Maker know what fur his children is the best? Does he not give to honest toil the sweetest kind o' rest? Does not the blessed Book e'er teach not to idle time away, To be diligent, not slothful, in business ev'ry day? 'Nd tu do with all our might all our hands can do, ye know? Fur there's no knowledge nor device in graves, where all must go. Es fur es my experience goes, 'nd I'll stake my all upon't, The dread o' work is allus worst than is the doin' on't. —Christian at Work. 1. To escape troubles by running away from duty. Jonah once made the experiment, but it did not succeed. Therefore, manfully meet and overcome the difficulties and trials to which the post assigned you by God's providence exposes you. 2. To become a Christian of strength and maturity without undergoing severe trials. What fire is to gold, such is affliction to the believer. It burns up the dross, and makes the gold shine forth with unalloyed luster. 3. To form an independent character, except when thrown upon one's own resources. The oak in the middle of the forest, if surrounded on every side by trees that shelter and shade it, runs up tall and comparatively feeble; cut away its protectors, and the first blast will overturn it. But the same tree, growing in the open field, where it is continually beaten upon by the tempest, becomes its own protector. So the man who is compelled to rely on his own resources forms an independence of character to which he could not otherwise have attained. 4. To be a growing man by looking to your position in society for influence, instead of bringing influence to your position. Therefore prefer rather to climb up the hill with difficulty than to be steamed up by a power outside yourself. THE PENALTY—WHAT WAS IT?
By Geo. D. Ballou
Much misunderstanding has arisen among those who hold the orthodox view of man's nature in regard to the true signification of the penalty threatened Adam in case he partook of the forbidden fruit. This penalty is found recorded in Gen. 2:17, in these words: “In the day that thou eatest thereof thou shalt surely die.” It has been commonly thought that the death thus pronounced must come upon Adam in full the very day he ate of the fruit; and since he did not die, in the physical sense of the term as now used, the opinion has obtained that the term death must in this case be taken to mean a spiritual or moral fall or alienation from God, as expressed by the term “spiritual death.” A good rule of interpretation is, never to spiritualize a Scripture expression unless the subject on which it treats, viewed in all its bearings, forbids its being used in its natural and literal sense. By carefully examining the marginal reading, it will be seen that the death threatened was not to be fully carried into effect in the very day he might eat of the forbidden fruit. The expression “thou shalt surely die,” when literally rendered, “dying thou shalt die,” gives the true sense of the original. This would indicate a continuation of the act of dying; that he would begin to die that very day, and the process of decay and death would go on indefinitely until it became complete and final. By his sin the man sowed the seeds of decay in his nature, the sure harvest of which would be death, complete and final. It is an unvarying rule in criminal cases that the sentence is always in accordance with the penalty; and applying this rule, we know that we are right in our interpretation. Turn to Gen. 3:19. There we find the sentence pronounced on man at the close of the curse which God said would affect the earth for his sin, “In the sweat of thy face shalt thou eat bread until thou return unto the ground; for out of it wast thou taken: for dust thou art and unto dust shalt thou return.” This sentence certainly means physical death; and not simply physical death as commonly understood, but the death and dissolution of all that was alive about the creature whom God repeatedly addresses with the pronoun thou. This position is further sustained by John 3:16: “For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish, but have everlasting life.” Here the doom of man as a ‘sinner without a Saviour, which was Adam’s condition as soon as he disobeyed, is expressed by the word, perish; and this can be nothing less than total loss of life, extinction of being, death. But there are certain fatal objections to the idea that the penalty was spiritual death. The first is that Adam was spiritually dead before he partook of the fruit. For was he not spiritually dead as soon as he felt a desire in his heart to taste the forbidden fruit? Most assuredly. Then the penalty fell on the man before the act for which it was threatened. But that would scarcely do. Again, all will admit that the real crime of Adam lay in his conceiving sin in his heart; and this conceiving sin in the heart is spiritual death itself. Now, if we make spiritual death the penalty, we have the nameless absurdity of spiritual death being the penalty for spiritual death. This is a legitimate conclusion, if we allow the orthodox faith to be correct as to the penalty. No wonder people talk about the Bible being a mysterious book, when they hold notions which lead to such absurdities. One more objection arises from the statement of Paul in 1 Cor. 15:22: “For as in Adam all die, even so in Christ shall all be made alive.” The Universalist can easily draw comfort from this passage, when upheld by the common view; for surely, if all die spiritually in Adam, all will be made spiritually alive in Christ. But let the death threatened Adam be just what we have shown it to be, death in the literal acceptation of the term, and this text fails to soothe the troubled minds which hope for spiritual life and immortality outside of repentance and righteousness. Why will not men see the crooked paths of error, and cease to walk by her side? GEO. D. BALLOU. TO CORRESPONDENTS.
By Editor
Of what is the candlestick in verse 2 a type? Who are meant by the two anointed ones in verse 14?
N. F. H. ANS. We think the golden candlestick, like the candlestick in the sanctuary, is a symbol of the Spirit of God. For in the explanation, verse 6, the angel said, “Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.” Again in verse 10, he speaks of “those seven,” the seven lamps, as “the eyes of the Lord which run to and fro through the whole earth.” See Rev. 5: 6. Verses 11–14 of this chapter seem to be referred to in Rev. 11: 3, 4, and to point out the two witnesses, the word of God in the two dispensations. Their connection with the candlestick would indicate that that word was inspired by the Spirit of God. 24.—GREATER WORKS THAN CHRIST’S.
John 14: 12 reads: “Greater works than these shall ye do, because I go to my Father.” In what respects were the works to be performed by the disciples greater than those which were performed by Christ?
W. D. MCL. ANS. Some think this promise was verified in the experience of some, at least, of the apostles: Thus, 1. In Christ’s case, his simple shadow healed diseases. Acts 5: 15. 2. A person was healed by touching the hem of Christ’s garment which he had upon his person; but handkerchiefs and aprons which were carried away from the person of Paul and applied to the sick, healed them. Acts 19: 12; and these are even called “special miracles.” Verse 11. 3. Ananias and Sapphira were both struck dead, by just the word of Peter. Acts 5: 5, 9, 10. 4. By the word of Paul, Elymas the sorcerer was struck blind. Acts 13: 11. 5. Christ preached in Judea only, and only in the language of that country; but the apostles preached in all languages, and in all the countries of the then known world. 6. Christ told his disciples to tarry in Jerusalem till they were endued with power from on high. This was the promise he was to send when he went to the Father. And it was because he went to the Father that they were to do greater works than he had done. Hence when the Holy Spirit which he had promised, fell on them on the day of Pentecost, the result was that three thousand souls were converted in a single day. If we had nothing else, we could point to the more extended preaching of the gospel by the apostles, and the manifold greater number of converts, as a very satisfactory fulfillment of the promise. Why were the family of Achan destroyed for his sin? How were they responsible for his crime? See Josh. 7.
ID. ANS. We do not think the members of his family were responsible, nor that they were destroyed with him. The text, verse 25, reads: “And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones.” The first clause using the singular pronoun him would seem to indicate that he alone was stoned. Why then is the plural, them, subsequently used, and to what does it refer, or how much does it include? In enumerating the things that pertained to him, verse 24 mentions of living things besides his sons and daughters, oxen, asses, and sheep. It would be just and proper to destroy all that pertained to Achan as his possessions, but not his family unless they were associated with him in his transgression, as it seems they were not; and may not the word them therefore refer to these, oxen, sheep, etc., and not include his sons and daughters? The Vulgate renders the passage, “All Israel stoned him; and all that he had was consumed with fire.” The Syriac says, “They stoned him with stones and burned what pertained to him with fire.” Dr. Clarke says: “Instead of burnt THEM, אותם otham, two of De Rossi’s MSS. read אתו otho, HIM; which rendering, if genuine, would make the different members of the verse agree better. It is possible that Achan, his oxen, asses, sheep, tent, and all his household goods, were destroyed, but his sons and daughters left uninjured. But it may be asked, Why are they brought out into the valley with the rest? Why, that they might see and fear, and be forever deterred by their father’s punishment from imitating his example.” 26.—DAVID’S SIN IN NUMBERING ISRAEL.
The same difficulty appears in the record of 1 Chron. 21. How were the people of Israel to blame for the sin of David in numbering them?
ID. ANS. The first verse of the chapter says that Satan stood up against Israel. The destruction of Israel was the object at which he aimed; and we may be sure that Israel was in some way involved in the guilt which brought down the judgments of God upon them. Indeed, they may have been the very instrument in the hands of Satan to “provoke” David to number them; as we are not told how it was done. The sin of numbering the people, in which the people as well as David were probably concerned, consisted, doubtless, in the fact that it sprung from pride, or the desire for conquest without the divine counsel or command. And nothing could more effectually cure this spirit than some judgment by which they would see that the hand of God could speedily reduce their numbers to nothing. David’s choice between war, famine or pestilence, shows a very generous disposition on his part. If he should flee before his enemies, he need not be exposed personally to danger. If he had chosen famine, he had enough to keep him and his through it all. But he chose the pestilence, in which he would be equally exposed with the humblest of his subjects. M. BRACE: The article sent for review, Great and Noted Events of the Sixth and Seventh Seals, by D. Senger, published in The Brethren at Work, does not seem to us worthy of a review. It is a series of assertions, without proof, of the most unnatural, improbable, inconsistent and anti-scriptural propositions, that could well be put together. THE CAMP-MEETING AT NEVADA, MO.
By Ellen G. White
From the Kansas camp-meeting we came direct to the Missouri camp-ground. Arriving there May 30, we found a very pleasant encampment. Eld. Butler soon rallied helpers to pitch a tent for us, and with a floor laid and carpeted, a table, bedstead, lounge, and chairs, our temporary home was made tasteful and inviting. I was suffering from weakness and a severe cold, and would have been glad to keep my bed Sabbath morning, had I not been so desirous of speaking to the people. I was too sick to speak long, but in great weakness I sought to impress upon the people the necessity of preparing for a future life. I then invited sinners and backsliders to come forward. A large number responded, many making a start for the first time. The people who came upon the ground Sunday had been told that I would speak to them; but it seemed like an impossibility for me to do so. My lungs were congested, and I was very hoarse; but, unable as I had been to sit up an hour since I came on the ground, I decided to venture out by faith. And, as on former occasions, I found the promises of God unfailing. “As thy days, so shall thy strength be.” “Lo, I am with you alway, even unto the end of the world.” I was strengthened of God to speak nearly two hours, and was not nearly as tired when I left the stand as when I went upon it. Monday morning, we assembled under the tent to attend the organization of a temperance our people present. Eld. Butler spoke, and confessed that he had not been as forward in the temperance reform as he should have been. He stated that he had always been a strictly temperance man, discarding the use of liquor, tea and coffee, but he had not signed the pledge being circulated among our people. But he was now convinced that in not doing so he was hindering others who ought to sign it. He then placed his name under Col. Hunter’s; my husband placed his name beneath Bro. Butler’s, I wrote mine next, and Bro. Farnsworth’s followed. Thus the work was well started. My husband continued to talk while the pledge was circulating. Some hesitated, thinking that the platform was too broad in including tea and coffee; but finally their names were given, pledging themselves to total abstinence. Bro. Hunter, who was then called upon to speak, responded by giving a very impressive testimony as to how the truth found him, and what it had done for him. He stated that he had drank liquor enough to float a ship, and that now he wanted to accept the whole truth, reform and all. He had given up liquor and tobacco, and this morning he had drank his last cup of coffee. He believed the testimonies were of God, and he wished to be led by the will of God expressed in them. As the result of the meeting, one hundred and thirty-two names were signed to the teetotal pledge, and a decided victory was gained in behalf of temperance. THE KANSAS CAMP-MEETING.
By George I. Butler
This meeting was held, according to appointment, at Emporia, Kansas, May 22-27. I was present by invitation of the General Conference Committee and members of the Kansas Conference. It was doubtless the largest meeting ever held by our people in the State. Thirty tents were upon the ground, including the two large tents, one of which furnished lodging for many families. Probably upwards of three hundred and fifty lodged upon the ground, most of whom were Sabbath-keepers. On account of the change in the appointment being made so late, between thirty and forty came some two hundred miles with teams, a week too soon, and with difficulty were persuaded to stay over. This was a sore disappointment to them; but Elders Cook and Sharp held meetings a portion of the time before the regular appointment. Bro. and Sr. White and Bro. Corliss were present at the meeting. We were glad to see Bro. White looking so well and hearty. We were also favored with the presence of Dr. Kellogg, of the Sanitarium, and Bro. W. C. White, a portion of the time. They assisted in the T. and M. work, and in that of the Sabbath-school, also in the formation of a temperance association. Sr. White bore a very plain testimony to the people, especially upon the great subject of health reform, which is regarded so lightly by many. Her instructions were excellent. Bro. White spoke also with his usual freedom. Efforts were made especially for sinners and backsliders on Sabbath and Tuesday, and many responded by coming forward for prayers and confessing their sins with tears. On Tuesday, thirty-five were baptized. The large amount of business to be transacted in connection with the Conference, tract society, and other interests was unfavorable to the spiritual progress of the meeting. This made it necessary to remain one day longer than usual. Many of the brethren expressed the wish that these business matters might be attended to at a meeting specially appointed for the purpose. I think the plan of holding more camp-meetings in different localities will be adopted sooner or later, the annual Conferences being attended chiefly by delegates. This would be less expensive, give more people the benefit of our camp-meetings, and accomplish greater spiritual good. Our beloved brother, J. N. Ayers, who has been president of the Kansas Conference ever since its organization, died upon the camp-ground Monday night. He had long been greatly afflicted, and had he not been kept up by an indomitable will, it is altogether likely his life would have ended sooner. He enjoyed very largely the confidence of his brethren, and in his death the Conference has suffered a great loss. But the courageous heart lies still in death. During his last hours he was greatly comforted by the Christian's precious hope. Short religious services were conducted by Bro. and Sr. White before his remains were taken to his home, and a contribution, to bear his funeral expenses, was most cheerfully made by the deeply sympathizing audience. Eld. Smith Sharp was elected president of the Conference and the T. and M. society. Bro. C. F. Stevens has been unable to perform much labor of late on account of sickness, and will retire this year entirely from his work, to regain his health. This will reduce the number of active ministers nearly half, both of these men having served on the committees since the Conference was organized. The Kansas Conference is becoming quite large. It receives accessions not only by conversion, but probably more largely by emigration. I should judge that upwards of one-third of its membership came from Iowa, and nearly all its ministers and officers are from that State. Kansas is an excellent field, and should become one of our strongest Conferences. More spiritual life and energy are greatly needed; but there are many who fear God and want to do all they can for his cause. At this writing I am upon the camp-ground at Nevada City, Mo. Our meeting is well under way, and promises to be one of the best ever held in the State. GEO. I. BUTLER. Nevada City, Mo., May 30, 1879. CAMP-MEETING AT NEVADA CITY, MO.
By GEO. L. BUTLER.
THIS meeting, we trust, will prove a very profitable one for the cause in Southern Missouri. It was larger than we had expected. Twenty-one tents were upon the ground, and upwards of two hundred campers. Considering that this meeting was for the smaller half of the Conference, the attendance was quite fair. The friends in Nevada showed a commendable spirit in making preparations for the meeting. The grounds were quite pleasant. Indeed, the church in Nevada felt such an interest in the success of the meeting that they appointed a special day of fasting and prayer beforehand, that God would make this meeting a success. Preaching commenced Wednesday evening. Elders Farnsworth and Hollenbeck were present at the beginning of the meeting, and took hold earnestly in the good work. Bro. and Sr. White came Friday afternoon. Sr. W. was suffering from a bad cold, and therefore could not labor as much as usual. Bro. White spoke four times with usual freedom, and bore a cheerful testimony, which encouraged the brethren. There was a good interest manifested by the people of Nevada. Nearly every evening the large tent was full of interested listeners. Within a year or two, the interest among the people of that city to hear our doctrine has increased much. Sabbath morning, Bro. Farnsworth superintended the Sabbath-school, and we had a profitable time. This important interest is rising in the State, and we trust it will be the means of much good. Sabbath afternoon, Sr. White spoke—but with much difficulty, on account of her feebleness—and invited the penitent forward. There was very little urging. Nearly half the congregation responded. There seemed to be a good spirit of freedom in the congregation, and many spoke with tears. A solemn impression was made upon many hearts. There was good freedom in all the social meetings, more than is usually seen in our camp-meetings. Sunday morning, we had quite a storm and much wind, and the weather was cold; still, we had quite a good congregation. A strong effort was made in behalf of health reform and the189 temperance cause. Sr. White had pointed reproofs for us because of our backslidden condition on this subject. She spoke very solemnly, and represented our condition as being grievous in the sight of God, because we have not made better use of the light we have had. Monday morning we met to form a temperance association, and we had a precious meeting. The Lord’s Spirit was present, and many were deeply affected. Bro. Hunter took a noble stand in favor of the teetotal pledge, and headed the list with his name. Bro. and Sr. White, Eld. Farnsworth, and the writer followed with theirs. Some who had been unwilling slaves to the tobacco-habit pledged themselves to leave off, and, by the grace of God, overcome this evil habit. One hundred and thirty-two signed the pledge to leave alcohol, tobacco, tea, coffee, opium, and all other narcotics and stimulants forever. Some others signed the anti-liquor and tobacco pledge. This was the best meeting we had. God evidently blessed this temperance movement, and we were encouraged to go forward to help all within the reach of our influence to take their stand on the broad platform of true temperance, and to leave off all hurtful indulgences. Some who have never been addicted to the habit of drinking, or of using tobacco, etc., think there is no use of their signing the pledge. But can they not exert a far greater influence upon others by setting the example of signing it, and influencing others to do likewise? We hope to see our people take a better, truer, broader stand on the temperance question than any other people in the world. On Monday afternoon, seventeen were baptized. Our closing meeting, Tuesday morning, was a solemn, touching season. We had been made to feel that we were in a position where we must take our stand upon higher ground, and a solemn sense of the necessity of more of the genuine religion of Christ in our hearts was generally felt. Many good testimonies were borne, and seriousness was impressed upon many hearts, which we trust will lead to good results. Our meeting was a profitable one, and we trust its good influence will be lasting. Leavenworth, Kansas, June 4, 1879. We were happy, on the afternoon of June 4, to greet again Bro. and Sr. White, after their long absence from Battle Creek, and to see Bro. W. enjoying so good a degree of health and strength. At the commencement of the Sabbath, June 6, he spoke to a large congregation in the tabernacle, on the sacredness of the Sabbath, and the importance of properly observing the beginning and ending of the sacred day. We should welcome it as a dear friend, as an honored and royal guest; and for its approach should make appropriate and ample preparation. Too many are careless and neglectful in this respect. The sixth day of the week is the day of preparation. On this day all provision should be made for the Sabbath that can be made beforehand, in the culinary department, in setting in order all things in our houses, and on our premises, and in proper care for our persons and apparel, leaving for the Sabbath only those acts of necessity or mercy which are inseparable from the day itself. Preparation being thus made for the Sabbath, he further suggested that an appropriate practice would be, as the holy day is about beginning, to spend the twilight hour, commencing with the setting sun, in family worship; and likewise as the Sabbath is closing, let family worship begin at the setting of the sun, and extend to the period of darkness. Thus the Sabbatic period is guarded at either end, and is not, as in too many cases, a mutilated offering to the Lord. Sabbath forenoon, Bro. W. spoke on the words of Christ in John 10:30: “I and my Father are one.” He showed the relation of Christ to the work of creation, of redemption, the two dispensations, the typical system, the law, the Sabbath, and the work of communicating truth on the prophecies to the church, through his angel, Gabriel, and the prophets. He opened an immense field of thought before the congregation, presenting many new points, and many old ones in a new light. In the afternoon the church and college divisions were called together into the central auditorium, and Bro. W. continued the subject. A social meeting followed, in which as many as time permitted expressed their appreciation of the light received, and the good season enjoyed. Sunday evening a temperance rally was held in the tabernacle, at which a large congregation was present. Bro. and Sr. W. addressed the assembly, and a good number of signatures were obtained to the teetotal pledge. Another temperance meeting is to be held Wednesday evening; and Thursday Bro. and Sr. W. expect to leave for the Western camp-meetings. CAMP-MEETING EXPENSES.
By Dudley Marvin Canright
Expenses unavoidably attend every camp-meeting, such as for the ground, for fitting it up, for straw, for advertising, for freight on the big tent, for lumber to seat it, for lights, and numerous other items. These are all indispensable in order to have a meeting; and of course they must be paid for in some way. If everything is favorable, something can be made at the stand, but not a tithe of the amount required to meet the expenses. How shall the balance be raised? We have usually assembled on Monday, and raised donations from $10 down to a quarter of a dollar. But it is remarked that certain ones manage to leave just before such a call, which causes some to feel that they are giving more than their share. And oftener than otherwise we fail to get enough in this way to meet expenses, thus leaving an embarrassing debt to be paid out of some fund needed elsewhere. Isn’t there a better way?—one that will be more sure and yet more equal? After talking with scores of our brethren, we decide to try another plan for this year; then, if it is not acceptable to those interested, we will give it up. Every person above sixteen years old who camps on the ground will be expected to pay fifty cents; those under that age, nothing. All Sabbath-keepers in the State who do not attend will be invited to pay seventy-five cents. In the case of those who do attend, fifty cents is so small a sum that no one can justly complain. If any are really too poor to pay that amount, we will see that it is made up for them by those who are more able, so that none need stay away on this account. Those who do not come should cheerfully contribute the small sum of seventy-five cents, for several reasons: 1. The camp-meeting is gotten up just as much for them as for those who come. 2. The general expenses of a camp-meeting are as great for a few as for many. 3. Those who come, buy provisions at our stand, and thus assist us; they buy books, in this way helping the T. and M. society; and they often pledge and pay more or less on various branches of the work; while those who stay away do nothing in any of these ways. 4. Those who come, give a week or more of their time to the service of God and his work; while those who stay at home, take the time to work for themselves. 5. Those who come, generally pay out several dollars in traveling expenses; while those who stay away, keep the money for other purposes. Therefore, if this is the work of God, if they are interested in its advancement, if they are willing to bear necessary burdens like brethren among brethren, they will cheerfully give this small amount. These sums may be paid at the meeting, or to the S. B. treasurer in each church, or they may be sent to me by letter. At the camp-meeting, a full report will be made of every cent received and paid out. D. M. CANRIGHT.