The king heard the message with astonishment, mingled with terror, that Elijah, whom he feared and hated, was coming to meet him. He had long sought for the prophet, that he might destroy him, and he knew that Elijah would not expose his life to come to him, unless guarded, or with some terrible denunciation. He remembered the withered arm of Jeroboam, and he decides that it is not safe to lift up his hand against the messenger of God. And with fear and trembling, and with a large retinue, he hastened with imposing display of armies to meet Elijah. And as he meets the man he has so long sought for, face to face, he dared not harm him. The king, so passionate, and filled with hatred against Elijah, seems to be powerless and unmanned in his presence. As he met the prophet, he could not refrain from speaking the language of his heart, “Art thou he that troubleth Israel?” Elijah, indignant and jealous for the honor and glory of God, answers the charge of Ahab with boldness, “I have not troubled Israel, but thou and thy father’s house in that ye have forsaken the commandments of the Lord.”
The prophet, as God’s messenger, had reproved their sins, and denounced the judgments of God because of their wickedness. Elijah, standing alone in conscious innocence, firm in his integrity, surrounded by the train of armed men, shows no timidity, neither does he show the least reverence to the king. The man whom God has talked with, who has a clear sense of how God regards man in his sinful depravity, has no apology to make to Ahab, nor homage to give him. Elijah, now as God’s messenger, commanded, and Ahab obeyed at once the command, as though Elijah was monarch, and he subject.
Elijah demands a convocation of all Israel at Carmel, and also all the prophets of Baal. The awful solemnity in the looks of the prophet gives him the appearance of one standing in the presence of the Lord God of Israel. The condition of Israel in their apostasy demanded a firm demeanor, stern speech, and commanding authority. God prepares the message to fit the time and occasion. Sometimes God puts his Spirit upon his messengers to send an alarm day and night, as did his messenger John, “Prepare ye the way of the Lord.” Then, again, men of action are needed, who will not be swerved from duty, but whose energy will arouse, and demand, “Who will be on the Lord’s side,” let him come over with us. God will have a fitting message to meet his people in their various conditions.
Swift messengers are sent throughout the kingdom with the message from Elijah. Representatives are sent from towns, villages, cities, and families. All seem in haste to answer the call as though some wonderful miracle was to be performed. Ahab, according to Elijah’s command, gathers the prophets of Baal at Carmel. The heart of Israel’s apostate leader is overawed, and he tremblingly follows the direction of the stern prophet of God.
The assembly was upon Mount Carmel, a place of beauty when the dew and rain fall upon it, causing it to flourish. But now the beauty of Carmel has languished under the curse of God. Upon Mount Carmel, which was the excellency of groves and of flowers, Baal’s prophets had erected their altars for their pagan worship. This mountain was conspicuous, and overlooked the surrounding countries. As upon Mount Carmel God had been signally dishonored by idolatrous worship, Elijah chose this as the place most conspicuous for the display of God’s power and to vindicate his honor. It was in sight of a large portion of the kingdom. Jezebel’s prophets, eight hundred and fifty in number, like a regiment of soldiers prepared for battle, march out in a body with instrumental music, and imposing display. But there was trembling in their hearts as they considered that, at the word of this prophet of Jehovah, the land of Israel had been destitute of dew and rain three years. They felt that some fearful crisis was at hand. They had trusted in their gods, but could not unsay the words of Elijah, and prove him false. But their gods were indifferent to their frantic cries, prayers, and sacrifices.
Elijah, early in the morning, stands upon Mount Carmel, surrounded by apostate Israel and the prophets of Baal. He stands undaunted, he, a lone man, in that vast multitude. The man whom the whole kingdom has charged with its weight of woe is before them, unterrified, unattended by visible armies and imposing display. He stands, clad with his coarse garment, with awful solemnity in his countenance, as though fully aware of his sacred commission, as the servant of God, to execute his commands. Elijah fastened his eyes upon the highest ridge of mountains, where had once stood the altar of Jehovah, when the mountain was covered with flourishing trees and flowers. The blight of God was now upon it, and all the desolation of Israel was in full view of the neglected and torn-down altar of Jehovah, and in sight were the altars of Baal. Ahab stands at the head of the priests of Baal, and all wait in anxious, fearful expectation for the words of Elijah.
In the full light of the sun, surrounded by thousands, men of war, the prophets of Baal, and the monarch of Israel, stands the defenseless man, Elijah, apparently alone, yet not alone. The most powerful host of Heaven surround him. Angels that excel in strength have come from Heaven to shield the faithful and righteous prophet.
Elijah, with stern and commanding voice, cries out, “How long halt ye between two opinions? If the Lord be God, follow him; but if Baal, then follow him. And the people answered him not a word.” Not one in that vast assembly dare utter one word for God, and show their loyalty to Jehovah.
What astonishing deception and fearful blindness had, like a dark cloud, covered Israel. This blindness and apostasy had not closed about them suddenly, but it had come upon them gradually, as they had not heeded the word of reproof and warning which the Lord had sent to them because of their pride and their sins. They, in this fearful crisis, in the presence of the idolatrous priests and the apostate king, remain neutral. If God abhors one sin above another, of which his people are guilty, it is of doing nothing in a case of emergency. Indifference or neutrality in a religious crisis is regarded of God as a grievous crime; and equal to the very worst type of hostility against God.
FALSE TEACHERS EXPOSED.
All Israel is silent. Again the voice of Elijah is heard addressing them, “I only am a prophet of the Lord, whilst Baal’s prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under; and I will dress the other bullock, and lay it on wood, and put no fire under; and call ye on the name of your gods, and I will call on the name of the Lord; and the God that answereth by fire, let him be God.” And all the people answered and said, It is well spoken. And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your gods, but put no fire under. And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice, nor any that answered. And they leaped upon the altar which was made.”
The proposition of Elijah is reasonable. The people dare not evade it, and they find courage to answer, “The word is good.” The prophets of Baal dare not dissent or evade the matter. God has directed this trial, and has prepared confusion for the authors of idolatry, and a signal triumph for his name. The priests of Baal dare not do otherwise than accept the conditions. With terror and guiltiness in their hearts, but outwardly bold and defiant, they rear their altar, lay on the wood and the victim, and then begin their incantations, their chanting and howling, characteristic of pagan worship. Their shrill cries re-echo through forests and mountains, “O Baal, hear us.” The priests gather in an army about their altars, and with leaping and unnatural gestures, and writhing and screaming, and stamping, and tearing their hair, and cutting themselves, they manifest apparent sincerity.
But the morning is gone, and noon has come, and yet there has been no move of their gods in pity to Baal’s priests, the deluded worshipers of idols. No voice answers their frantic cries. The priests are continually devising how, by deception, they can kindle the fire upon the altars, and give the glory to Baal. But the firm eye of Elijah watches every motion. Eight hundred voices become hoarse. Their garments are covered with blood, and yet their frantic excitement does not abate. Their pleadings are mingled with cursings to their sun-god that he does not send fire for their altar. Elijah stands by, watching with eagle eye lest any deception should be practiced; for he knew if they could, by any device, kindle their altar-fire, he would be torn in pieces upon the spot. He wishes to show the people the folly of their doubts, and their halting between two opinions, when they have the wonderful works of God’s majestic power in their behalf, and innumerable evidences of his infinite mercies and loving-kindness toward them. “And it came to pass at noon, that Elijah mocked them, and said, Cry aloud; for he is a god: either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awakened. And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them. And it came to pass when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded.”
How gladly would Satan, who fell like lightning from Heaven, come to the help of those whom he had deceived, and whose minds he had controlled, and who were fully devoted to his service. Gladly would he have sent the lightning and kindled their sacrifices; but Jehovah had set Satan’s bounds. He had restrained his power, and all his devices could not convey one spark to Baal’s altars. Evening draws on. The prophets of Baal are wearied, faint, and confused. One suggests one thing, and one, another, until they cease their efforts. Their shrieks and curses no longer resound over Mount Carmel. With weakness and despair, they retire from the contest.
The people have witnessed the terrible demonstrations of the unreasonable, frantic priests. They have witnessed their leaping upon the altar, as though they would grasp the burning rays from the sun to serve their altars. They have become tired of the exhibitions of demonism, of pagan idolatry; and they feel earnest and anxious to hear what Elijah will speak.
Elijah’s turn has now come. “And Elijah said unto all the people, Come near unto me. And all the people came near unto him. And he repaired the altar of the Lord that was broken down. And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the Lord came, saying, Israel shall be thy name; and with the stones he built an altar in the name of the Lord; and he made a trench about the altar, as great as would contain two measures of seed. And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water, and pour it on the burnt sacrifice, and on the wood. And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time. And the water ran round about the altar; and he filled the trench also with water. And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. Hear me, O Lord, hear me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again. Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. And when all the people saw it, they fell on their faces; and they said, The Lord, he is the God; the Lord, he is the God.”
Elijah, at the hour of evening sacrifice, repairs the altar of God which the apostasy of Israel has allowed the priests of Baal to tear down. He does not call upon one of the people to aid him in his laborious work. The altars of Baal are all prepared; but Elijah turns to the broken-down altar of God which is more sacred and precious to him in its unsightly ruins than all the magnificent altars of Baal.
Elijah respected the Lord’s covenant with his people, although they had apostatized. With calmness and solemnity, he repaired the broken-down altar with twelve stones, according to the number of the twelve tribes of Israel. The disappointed priests of Baal, wearied with their vain, frenzied efforts, were sitting or lying prostrate on the ground, waiting to see what Elijah would do. They were filled with fear and hatred toward the prophet for proposing the test which had exposed their weakness and the inefficiency of their gods.
The people of Israel stand spell-bound, pale, anxious, and almost breathless with awe, while Elijah calls upon Jehovah, the Creator of the heavens and the earth. The people have witnessed the fanatical, unreasonable frenzy of the prophets of Baal. Now they are privileged to witness the calm and awe-inspiring deportment of Elijah, in contrast. He reminded the people of their degeneracy, which had awakened the wrath of God against them, and then calls upon them to humble their hearts, and turn to the God of their fathers, that his curse may be removed from them. Ahab and his idolatrous priests are looking on with amazement mingled with terror. They await the result with anxious, solemn silence.
After the victim was laid upon the altar, he commanded the people to flood with water the sacrifice, and the altar, and fill the trench round about the altar. Elijah then reverentially bows before the unseen God, raises his hands toward Heaven, and offers a calm and simple prayer, unattended with violent gestures, or contortions of the body. No shrieks resound over Carmel’s height. A solemn silence, which is oppressive to the priests of Baal, rests upon them all. In his prayer, Elijah makes use of no extravagant expressions. He prays to Jehovah as though he was nigh, witnessing the whole scene, and hearing his sincere, fervent, yet simple prayer. Baal’s priests had screamed, and foamed, and leaped, and prayed, very long—from morning until near evening. Elijah’s prayer was very short, earnest, reverential, and sincere. No sooner had his prayer been uttered, than flames of fire in a distinct manner, like a brilliant flash of lightning, descended from Heaven, kindling the wood for sacrifice, and consuming the victim, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze is painful to the eyes of the multitude, and illumines the mountain. The people of the kingdom of Israel, not gathered upon the mount, are watching with interest the gathering of the people upon the mount. As the fire descends, they witness it, and are amazed at the sight. It resembles the pillar of fire at the Red Sea, which by night separated the children of Israel from the Egyptian host.
The Golden Key of Daily Prayer
BEGIN every day with prayer. It is the golden key that unlocks Heaven to pour down blessings on you. End every day with prayer. It is the same golden key that locks you up under Heaven's protection.
Habit Wears Into the Life
HABIT is like the dropping of water upon a rock—it wears into the life, and the marks it makes can never be effaced without the chisel and the hammer of self-denial and self-discipline.
Ill Nature as a Violation of Providence
ILL NATURE is a contradiction to the laws of Providence and the interest of mankind; it is a punishment no less than a fault to those that have it.
Answer—From Kentucky.
By S. Osborn
THE question is asked through Bro. Nicola, by different ones in the State of Iowa, Where is Bro. Osborn? What is he doing? Why don't he report? &c. Well, dear brethren, I am here in the State of Kentucky. My P. O. address is Lynn, Greenup Co., Kentucky. Since last spring, I have been lecturing, generally evenings, from Thursday evening until Sunday, and then twice on Sunday, then go home (I generally get a chance to ride home), and work at home for my financial benefit until Thursday, when I start and walk to my appointment, and spend the remainder of the week as before stated. Thus it takes a long time to get through with a course of lectures. S. OSBORN.
The Cause Among the Belgian French in Wisconsin.
By D. T. Bourdeau
I reached this place last Friday, having been detained in not making connections, and traveled on foot in the rain several miles in rather feeble condition. My appointments were out, and I determined not to disappoint the friends in the start. I have held four meetings among them. I find twelve grown persons keeping the Sabbath. They have all given up the use of tobacco, and though they are far behind our American people in point of temporal and spiritual blessings and privileges, yet they are ahead of many of our American brethren in their earnestness in taking hold of the truth and advancing in reform. Though the zeal of some has led them too far in pressing the truth upon others, yet their good motives, and willingness to learn in humility, and the success that has attended their efforts, induce us to overlook past errors which have doubtless closed the ears of some, and to labor patiently to counteract them. They should have received help last spring.
The friends call loudly for tracts, and desire to have a paper in the French language as soon as practicable. Though they are very poor, yet they would help raise a fund to start a paper. One said to me that he would pay fifty dollars for this object. Two offer their services as colporteurs free of charges. The Belgian people are scattered over a large tract of country, numbering about fifteen thousand, but are mostly Catholics. There are not far from one hundred Protestant families. Most of these were converted from the Catholic faith by the efforts of a Presbyterian mission. They are in a divided condition, and piety is at a low ebb among them. They are located at five different points. I started meetings yesterday near the center of the work. There were but few out besides our people, yet I left other appointments to give the people a fair trial. I purpose to give a few lectures this week in a Scotch settlement near Bro. Francois Depas, with whom I am stopping. The progress of the work must necessarily be slow. The brethren have no teams, and I have to walk at least five miles to fill my appointments for the French. But the Lord strengthens.
It may be interesting for some to learn that the good work here was started by the influence of a humble, unpretending French sister by the name of Cotman, who embraced the truth in Sutton, Canada East, thirteen years ago, and was one in the first company that I baptized. I had often wondered where this sister was, whether she was still holding onto the truth, while she was silently laboring for her Master. The first who embraced the truth, as the result of her consistent course, opened the way, by scattering tracts, for the truth to be preached among the Norwegians by Bro. Olson near Green Bay, where a little company of Norwegians are now rejoicing in the present truth. Following this, another company was raised up in New Denmark. May many lonely ones go and do likewise.
Pray for us. D. T. BOURDEAU.
Wequiock, Brown Co., Wis.
Edgefield Junction, Tenn., Sept. 15, 1873
By R. K. McCune
Tennessee.
[Note.—The following letter was not written for publication. Hoping the writer will excuse the liberty I take, I submit it to the Review, believing it will interest, and touch the sympathies of all who read it. In the prayers of God’s people may the interest of the cause in the South be remembered. E. B. Lane.]
Dear Bro. Lane: I have postponed writing to you from time to time, hoping to have something of interest to write, and I can now only write a gloomy letter. About a week after you left us, we were visited by a plague; the doctors, at first, could not agree upon a name for it; but, finally, concluded to call it cholera, which had a run of about four weeks, and made the most distressing time I ever saw. It was the most fatal among the negroes, but spared neither high nor low. Some buried the whole family but perhaps the father, or one other member. One man buried seven, and put up a monument, “All dead but me.” One family was found all dead and dying but an infant which was sucking its dead mother’s breast. And another black family of five were all found lying around over the floor in their filth, dead, with the doors and windows all open. It is said that the mortality was greater than Calcutta ever produced, ranging from ten to twenty per cent of the inhabitants left who remained in the country.
We had in this little village five deaths, all blacks but one child. We had a visitation of it though, in almost every family. My wife had a slight attack, and Sr. O., a severe one, but recovered. We are the only family in the whole country that I know of that has not had to have the doctor, while some have had the doctor visiting them about half the time for the last three months. Part of the time, the doctors could not give the people here half the attention they required, especially while one of them was sick.
After the cholera abated, the flux set in, and had a prevailing time for several weeks, then chills and fever, congestive chills, and malarious fever, while, now, meningitis is getting quite common. A Mr. G. of this place lost his only son with it, and Mr. P., his second eldest son, with only ten hours’ sickness. It has thus far been as fatal as the cholera. All these diseases have peculiar symptoms not given in books, and ought really to have new names. It is astonishing to see a Christian community wrangling, disputing, and trying to account for these diseases, and what will prevent them. There is no theory any doctor has given but has been disproved by another equally eminent. It is so severe and strange, I fear it is a scourge from God, sent in such a strange way no one can account for it, and should be acknowledged as such. Providence has mercifully spared us, yet we have not been well, or able to do much. In fact, there is nothing doing but what people are obliged to do. I have made seven coffins, which is the principal amount of work I have done since you left us.
All the Sabbath-keepers are still holding on to the truth, and all cheerfully take part in our little meetings, which have not failed a single Sabbath through all our troubles, while all other meetings were more or less postponed. One of our members has moved to Murray Co., where I think is an excellent opening for a course of lectures. It has been quite healthy there all summer. We hope you will remember us in your prayers, that we may all live to the honor and glory of God. May you soon return to labor here, bringing a tent. We look for much good to be done. All join in sending love.
R. K. McCune.
Edgefield Junction, Tenn., Sept. 15, 1873
Kansas Missouri Meetings at Forb's Station
By C. H. Chaffee
Kansas.
I could not join the tent as I expected to when I left the camp-ground. Sickness kept me at home till August 25, when, in company with Bro. M. C. Morgan, I crossed the river into Missouri and came down to Forb’s Station, a point on the Council Bluffs and St. Joseph R. R., twenty miles above St. Joseph. Commenced meetings Sunday, Aug. 31; gave thirteen discourses. Took an expression of the congregation; fifteen voted for the Sabbath, and one (Catholic) for Sunday; seven in all voted to keep the Sabbath. Several more declared their intention to keep it soon. The interest was of the best all through. Sometimes the house was full as could be and many outside looking into the windows. The Lord gave me good freedom all through. All voted for me to return as soon as possible and preach more to them. One minister came and preached three discourses against us on the Sabbath question, which I had good freedom in reviewing. Was invited to preach in three other places; one man wanted me to go to Oregon (county seat), and preach there; one wanted me to go to Forest City, ten miles up the river, but I had to return home and look after the wants of my family. I hope to be able to return to these friends soon. There are plenty of places here in the West where people are starving for truth. The truth looks beautiful to me. May the time hasten when it will swell into the loud cry, and the world be warned of its coming doom. C. H. CHAFFEE.
Discount on Dullness.
—The New York Observer, being a religious paper, may be appropriately heard on the question treated below:—
The time has gone by for dull preachers. The activities of the age, the diffusion of knowledge by schools, books, and periodicals, the spirit of inquiry, the spread of infidelity, the prevalence of doubt, the subtlety of false science, demand live, strong, earnest, capable men to preach the gospel. It will not answer to educate dullness or mediocrity. It was forbidden that a son of Aaron should be a priest if he had any blemish. Even a flat nose excluded him. And the age wants no half-baked ministers. The West will not hear them. The East cannot bear them. The heathen know too much to take them. They are not wanted on this earth. To get money to educate dull boys because they are so pious, is robbing God, and a fraud upon the church. It is a crime or a blunder, and, sometimes, both.
UNDER THE CROSS.
I cannot, cannot say—
Out of my bruised and breaking heart—
Storm-driven along a thorn-set way,
While blood-drops start
From every pore as I drag on—
“Thy will, O God, be done!”
I thought but yesterday
My will was one with God’s dear will;
And that it would be sweet to say—
Whatever ill
My happy state should smite upon—
“Thy will, my God, be done!”
But I was weak and wrong,
Both weak of soul and wrong of heart;
And pride alone in me was strong,
With cunning art
To cheat me in the golden sun,
To say, “God’s will be done!”
O shadow, drear and cold,
That frights me out of foolish pride;
O flood, that through my bosom rolled
Its billowy tide—
I said, till ye your power made known,
“God’s will, not mine, be done!”
Now faint and sore afraid,
Under my cross—heavy and rude—
My idols in the ashes laid,
Like ashes strewed,
The holy words my pale lips shun,
“O God, thy will be done!”
Pity my woes, O God!
And touch my will with thy warm breath;
Put in my trembling hand thy rod
That quickens death;
That my dead faith may feel thy sun,
And say, “Thy will be done!”
—Baptist Union.
Wisconsin Forty-Foot Tent.
By H. W. Decker; C. W. Olds
SINCE our last report, given Aug. 18, at Maple Work, we have held some thirty meetings, the interest remaining good to the close. There was not much respect given to Christianity or the Bible by many in this place, they having become disgusted at everything by the name of religion, on account of the irreligious course of nominal professors, especially ministers, yet they ventured to come and hear us, and became much interested in the important truths for this time and age. Fifteen have taken their stand on the Sabbath, and others are almost decided to obey.
We received eight subscribers for REVIEW, eight for Youth’s Instructor, and one for Reformer.
We have established Sabbath meetings, and Bro. Decker expects to meet with them on the Sabbath for several weeks yet and instruct them more perfectly in Christian duty. The evenings becoming cold, we thought best to lay by the tent for the season, and labor in houses as the way might open. We received an urgent invitation to hold meetings in the town of Loyal, twelve miles north, where Bro. Decker is now laboring.
It was with regret that we parted with the dear friends where we labored this summer. May the Lord reward them for their kindness toward us. At the close of our meetings here, they contributed over seventeen dollars to help on our expenses. Our courage is good to labor on. May we have grace to truly labor in the work of the Lord.
Remember us.
H. W. DECKER,
C. W. OLDS.
Centerville, Kansas.
By Smith Sharp
The meeting at this place was a source of encouragement to all who attended. Some of the friends were up from Mound City, but none from Union Town. The Lord gave good freedom in speaking his word. The prayer and social meetings were spirited. Three united with the church, and we earnestly desire that Bro. T. J. Butler call at the close of tent labor, and attend to the ordinance of baptism. SMITH SHARP.
Mt. Hope, Mo.
Presenting Truth Positively.
THE predecessor of Rev. Joel Hawes, as pastor of one of the Congregational churches of Hartford, Connecticut, was Dr. Strong. His pastorate was one of almost uninterrupted prosperity, persons uniting on profession of faith at every monthly meeting. The younger Dr. Edwards was a contemporary of Dr. Strong, and, on a visit to the Hartford parsonage, lamented that there were no more conversions among his own people, while so many were added to Dr. Strong’s church under his preaching. He inquired the reason, when Dr. Strong said, “Perhaps one reason is this, that you preach as if your people did not believe the Bible. You undertake logically to prove everything, and to state fully all kinds of objections to the truth, and to answer them; and I admit that you do it most ably and fully. But then you often suggest objections that many have never thought of till they heard them from your lips, and perhaps the objection is remembered, while the answer is forgotten.
Now, I do differently. I preach to my people as if every one of them believed the Bible just as much as I do. The great object of every one of my sermons is to urge my hearers to obey it—to live up to the truth they in theory believe, and to do it now. And the result is that I never hear of a doubter in my congregation, and continually men are converted and added to the church.” The incident has an important practical lesson. There is no loss of power to the pulpit in the positive presentation of truth, and there is a fitness in truth to the conscience, when pressed upon it, which makes it, in the hands of the Spirit, the mighty power of God to salvation.
Somebody has said that it is not enough that we do not preach on mere lecture-room themes and sensation topics, such as “The Beautiful Shoes,” “The Convoy of Wings,” “The Apostle’s Left Baggage,” or “The Message of Balaam’s Ass;” we must preach truth, gospel truth, truth in its positive claims, truth as now pointing all to Christ and to duty and to Heaven, else our ministry will be in vain. Richard Baxter’s words to a remonstrating friend are always in place: “When so many are preaching to the times, do not find fault if I try to preach for eternity!”—Sel.
A Word of Kindness Is Never Lost
WITTY sayings are as easily lost as the pearls slipping off a broken string; but a word of kindness is seldom spoken in vain. It is a seed which, even when dropped by chance, springs up a flower.
Annual Meeting of the Vermont T. and M. Society.
By A. C. Bourdeau; C. W. Stone
The second annual meeting of the Vermont T. and M. Society was held in connection with the camp-meeting at Wolcott, Aug. 15, 1873. The meeting was opened by singing, and prayer by Eld. Geo. I. Butler. The Secretary then read the report of the last meeting; also his report covering the doings of the society during the year as follows:—
Whole number of members, 243.
Money received from Membership, $ 63.00
“ “ “ Book Sales, 20.14
Am’t pledged on Poor Fund, 211.35
“ “ Hygienic Book Fund, 73.00
Am’t pledged on Delinquent Fund, 110.05
“ “ for the school at Battle Creek, 998.00
Am’t pledged during the camp-meeting for the school at Battle Creek, 3,148.25
Am’t pledged on Tract Fund, 122.00
On these pledges there has been raised,
On the Poor Fund, $183.35
“ “ Hygienic Book Fund, 57.00
“ “ Delinquent Fund, 57.80
“ “ School, 292.25
“ “ Tract Fund, 33.85
For shares in the Publishing Association, 20.00
For shares in the Health Institute, 50.00
Whole amount of money received, $777.39
Value of Books and Tracts given away, $65.57
Value of Books and Tracts loaned, 34.20
No. of Visits, 399.
No. of subscribers for the REVIEW, 80; for the Instructor, 14; Reformer, 130. Some of these subscriptions were on trial.
By request of the President, the Secretary stated that it was voted at the general State quarterly meeting held at Bordoville, July 20, to recommend to the society the change of the constitution. Bro. Haskell explained the manner of conducting the affairs of the society under the new constitution. The matter being then left for thought, the President proceeded to appoint a Nominating Committee as follows:—
C. P. Whitford, Jesse W. Pierce, and D. Wilcox. Adjourned to call of the President.
Monday, Aug. 19. The meeting was called by the President, and opened with prayer by Eld. Haskell. After some remarks by Bro. Haskell upon the new constitution, it was adopted. Then Bro. Haskell made more extended remarks upon the workings of the society, and the importance of being alive to the work. Bro. Butler spoke briefly upon the necessity of having a spirit of sacrifice. The following report of the Committee on Nominations was read and accepted, and the nominations ratified by vote of the society. For President, L. Bean; Vice President, H. N. Austin; Secretary, W. J. Cross; Treasurer, Henry Pierce. Directors, Dist. No. 1, C. P. Whitford; No. 2, H. W. Barrows; No. 3, S. H. Peck; No. 4, T. H. Purdon; No. 5, H. K. Pike.
Other important matters were considered and acted upon, which space will not allow to notice here. Adjourned sine die.
A. C. Bourdeau, Pres.
C. W. Stone, Sec.
Where Is my Interest?
By Roswell F. Cottrell
The Lord is sending forth a warning to the world which is the final test of probationary time, and that which will ripen the harvest of the earth. Professing to believe this, it becomes me to examine my heart to ascertain whether my greatest interest is really in this work. Is it my first and greatest desire to know what I can do to forward this work, and bring the knowledge of the saving truth to men, thus preparing them to stand in the great day of wrath which will immediately follow upon the close of this warning message?
Am I living so that my friends and neighbors can see that my actions and conversation are in harmony with such a confession of faith? Do I deal justly, giving to all their due, and doing to others as I would wish them to do by me?
Am I merciful? ready to help those that need help, beyond the demands of any claim of debt? Am I liberal toward the toiling poor? or am I selfish and stingy?
Is my conversation seasoned with grace? Do I take every available opportunity to speak of the things that pertain to the kingdom of God and everlasting life? or am I content to let the things of this life be the theme of conversation, to the exclusion of that which I profess to value above all things else?
Am I anxious to invest means in the cause and work of God? The work of publishing the truth to the world calls for means: The work is great; and the facilities for doing it must be greatly increased. Am I willing to do what I can to supply this need? Am I anxious to have as large a share of stock in this enterprise as possible? How should I act in regard to this? How shall I evince that my heart and my treasure are in Heaven, and my chief interest is in the work of God? If I wished to buy a horse or to add a few acres to my estate, could I not devise means to spare a hundred or two for that purpose? Could I not even afford to invest from one to five or six hundred in a musical instrument which would make home so pleasant and agreeable to all? And can I do the like, and more for the cause of God? Or am I ready to invest in worldly enterprises by hundreds or thousands, while I would invest in the cause of God by ones or fives, and think it extremely bountiful to go as high as ten?
If our faith is correct, time is short, and, consequently, the value of worldly wealth is rapidly depreciating. Soon it will be worthless. But the great rage of the times is wealth. The apostle James, viewing these times prophetically, exclaims, “You have heaped up treasure in the last days.” Jas. 5:3.—Campbell. The life of the miser was always the extreme of folly; and it is intensified as we approach the end of time. But with what utter astonishment must one be viewed who professes to believe that time is about to close, and that the last merciful warning is doing its fearful work, and at the same time is more anxious to increase his wealth, than to invest in the cause of God, help forward his work, and thus save souls and lay up treasure in Heaven.
If the time has come, as I know it has, for the fearful warning of the third angel to be given, the Lord is terribly in earnest to warn and save men by this means. And shall I not be in earnest in this work? Shall I not so live and labor that it may be known that I am in earnest?
Physical activity conduces to physical health. Exercise, though called forth only to help others, will also benefit the laborer. So the Lord makes our labors for the spiritual good and eternal salvation of others, the means of saving ourselves. In his wisdom he has chosen to make man instrumental in the salvation of man. He does not need our labor or our means; but to labor and sacrifice in his cause he sees to be the best means for our own salvation. All that we do for the advancement of the cause of truth will be found, in the end, to have been the laying up of treasure in Heaven. Now the Lord calls for self-sacrificing labor, according to our several ability. His motive is to enrich us with spiritual and eternal good.