p. 5 | Review and Herald, Vol. 52, No. 9. (8/22/1878)

Earlier text: JUDAS AND THE POTTER'S FIELD

BIBLE LESSONS FOR YOUTH.

LESSON II.—THE PROMISES.

QUESTIONS.

WHAT promises did the Lord make Abram when he called him to leave his home and kindred?
Where are these promises recorded?
When were they renewed to him?
After Abram had separated from Lot, what did the Lord tell him to do?
What did he promise to give him?
What did he say in regard to Abram’s seed?
As years passed on, what did Abram begin to fear?
Of what did the Lord assure him?
How long did the Lord say that Abram’s seed should dwell among strangers?
Did the Lord foretell the affliction of his people in Egypt?
What did he say should happen in the fourth generation?
What covenant did the Lord then make with Abram?
How was this covenant ratified?
How did the Lord perform the ceremony on his part?
How was his Spirit represented?
As years rolled by, and Abram and Sarai were still childless, how did they begin to feel?
What did Sarai do?
Was the Lord pleased with this?
What effect had it upon Abram’s happiness?
What was the name of Hagar’s son?
What finally had to be done?

SYNOPSIS.

When God called Abram, he made him very precious promises. These are recorded in Gen. 12:2, 3, and were renewed to him at different times.

After he had separated from Lot, the Lord told Abram to look over the land in every direction, and to walk throughout the length and breadth of it; for he would give all that land to him and to his seed forever. He said also, that his seed [descendants] should become as the dust of the earth, so that a man could no more number them than he could number the particles of dust upon the earth.

Years passed by, and Abram, having no children, began to fear that the promises would not be fulfilled, supposing that some servant born in his family might be his only heir. But the Lord assured him that he should have a child of his own to be his heir. Then, after telling him that his seed should dwell among strangers four hundred years, and showing him how they should be afflicted in Egypt, the Lord assured him that in the fourth generation the people then dwelling in the land should be driven out, and that Abram’s seed should then possess it as their own.

Then the Lord entered into a solemn covenant with Abram, that he might know that these promises would be fulfilled. This covenant was ratified, according to the custom of those times, by passing between the bodies of the animals that had been slain for the purpose. The Lord performed the ceremony on his part by the agency of his Holy Spirit, which was represented by a burning lamp.

As time passed on, and Abram and Sarai had no children, they began to doubt again, and to lay plans of their own for the fulfillment of the promises. Sarai gave her maid, Hagar, to Abram for a wife; and Hagar had a son, whose name was Ishmael. This displeased the Lord, and made so much trouble in the family that finally Hagar and Ishmael had to be sent away.

CANTON OF VAUD, SWITZERLAND.

By D. T. Bourdeau

TESTIMONY OF THE PRESS.

In my last report I gave an account of a fierce persecution raised against us in this place. But the authorities have acted a noble part in taking measures for the safety of our persons, and have fined several. Immediately following this rude exhibition came in a volley of false statements concerning it and us from at least eight dailies and weeklies. In every paper the cry of Mormonism was raised, and it was stated that the intelligent portion of community did not attend our meetings; that the authorities at Orbe did not check the rabble, but had obliged us to discontinue our meetings, etc.! It seemed for a few days last week that the way would be completely hedged up before us in these parts. But soon articles in our favor, written by friends in Orbe and exposing the calumnies of our enemies, appeared in Le Journal de Genève, Le Journal Suisse, La Gazette de Lausanne, La Semaine, etc., bringing the slanderous reports in question upon the heads of their authors. The first three of the above-named journals are the first dailies of French Switzerland, one having been published for nearly one hundred years. Among other things they say:—

“The American preachers in question do not belong to the sect of Mormons, but to that of the Seventh-day Adventists. . . . This distinction is quite important, seeing that the Adventists, however singular may be their doctrines, do not constitute an immoral sect, as do the Mormons; which explains and justifies the tolerance of which the authorities have given proof in their favor. It is not true that the charivari given to the American preachers by the youth of Orbe left the authorities indifferent. The perturbators were condemned to a fine by the municipality, which did not forbid the preachers to continue their meetings. These are still being held.”

Le Semaine, a liberal weekly paper which is extensively circulated in the country, says, with regret, that the doings of the mob at Orbe give the lie to those who have pretended that liberty of conscience and of worship had decidedly entered into the manners and practices of the Swiss people for the last quarter of a century. The editor continues: “But it appears that there is more than this, and that to palliate the excesses which have been committed, some have not feared to distort facts. At least this is what appears from the following protestation sent us by one of our honorable citizens, and which we publish, as being entitled to a place in this controversy:—

“‘A few words to refute a wicked and calumnious article published in Le Nouvelliste of the 24th, which audaciously accuses of Mormonism religious meetings purely evangelical, and concludes by an attack against the honor of the authorities of Orbe in pretending that these have ordered the discontinuance of these meetings, thus treading under foot liberty of speech and of conscience, and thereby the cantonal and federal constitutions. The suspension of the conferences for a few nights was not by order of the authorities, but from the choice of the lecturer.’”

Farmers here arise at three in the morning at the sound of the town bell, to work at harvesting or in the vineyards, and work as long as they can see at night. There is with a large proportion of the male population either religious bigotry or notorious infidelity; and it is reported that some have whipped their wives for attending our meetings. Yet our meetings are progressing here, and at Valleyres; and several are reading on the Sabbath question and are convinced we have the truth. We look for fruit. D. T. BOURDEAU.

Railroads Curtail Sunday Freight; Sabbath Revival Spreads

The signs of the times are not without some encouragement to the friends of the Sabbath [Sunday]. The Pittsburgh papers contain this item:—

“Union line and National line freights on the P. R. R. will hereafter be run on week days only. The freight will not be received in Pittsburg on Sundays coming from the West, as heretofore. Perishable freight is about all the freight that is run on the P. R. R. on Sunday, at present.”

Some fruit is manifestly appearing already from the efforts of the International Sabbath [Sunday] Association, and when it has extended its efforts, as it proposes, so as to secure the co-operation of the “shippers of perishable freight,” or even a considerable proportion of them, so that they will agree not to forward such freight so as to create an apparent justification for a Sabbath [Sunday] train to carry it through, its good work will be still more apparent.

The Sabbath [Sunday] revival seems to extend also to Canada: “The authorities of Windsor [Canada] have received instructions rigidly to enforce the Sunday law, and to prosecute everybody who is caught hunting or fishing on the Lord’s day.”—Christian Statesman.

LESSONS FOR BIBLE CLASSES.

By G. H. Bell

LESSON II.—ADDITIONAL FACTS AND DATES.

QUESTIONS.

1. What do we learn from Dan. 2:39 in regard to the dominion of the Grecian kingdom?

2. What statement does Cyrus make in 2 Chron. 36:23 in regard to the extent of his dominion?

3. Of what is the leopard a fit symbol? Dan. 7:6.

4. What are the four heads supposed to denote?

5. How is the same thing symbolized in the eighth chapter?

6. Name these four kingdoms.

7. By whom was each ruled?

8. When was Rome founded?

9. When are nations recognized in prophecy?

10. When did Rome conquer Macedon?

11. What is said in regard to the rise of the little horn of the eighth chapter? Dan. 8:9.

12. How does this apply to the Roman kingdom?

13. How did Rome become connected with the people of God?

14. When was this league made?

15. Then when does Rome date in prophecy?

16. What did this league secure to the Jews?

17. Where is it recorded?

18. The Babylonian kingdom proper was founded at what time?

19. When does it date in prophecy?

20. Why does it so date in prophecy?

21. How long did it continue?

22. Give the date of the Medo-Persian kingdom.

23. How long did it continue?

24. When did the reign of Grecia commence?

25. How long did it continue?

26. When did Rome conquer Macedon?

27. When does it date in prophecy?

28. How long did it continue in an undivided state?

29. How long will it continue in a divided state?

30. How is it represented at the present time?

SYNOPSIS.

In Dan. 2:39 we learn that the third kingdom was to bear rule over all the earth.

In 2 Chron. 36:23, Cyrus says that the God of Heaven had given him all the kingdoms of the earth.

The leopard with four wings, Dan. 7:6, is a fit emblem of the ease and rapidity with which the Greeks, under Alexander, conquered other nations.

The four heads of the leopard are supposed to denote the four leading kingdoms into which Alexander’s empire was divided about fifteen years after his death. The same thing is denoted by the four horns that came up on the head of the goat, in place of the “notable horn” that was broken. These kingdoms were Macedonia, Thrace, Syria, and Egypt; and were ruled, in order, by Cassander, Lysimachus, Seleucus, and Ptolemy, Alexander’s four leading generals.

Rome was founded more than seven hundred years before Christ, but nations are not usually recognized in prophecy till, by some act, they become connected with the people of God.

Rome conquered Macedon B. C. 168, and so it was said to come up out of one of the horns of the goat; for, as we have seen, one of the horns represented Macedon.

The Romans entered into a league with the Jews B. C. 161, and thus became connected with the people of God. The Roman kingdom therefore dates in prophecy from this time. This league secured to the Jews the protection of the Romans. See 1 Maccabees 8; Josephus’s Antiq., 6. xii., c. x., sec. 6; xc.

The Babylonian kingdom proper was founded B. C. 747, and became connected with the people of God B. C. 677 by the capture of Manasseh, king of Judah.

In prophecy, then, it dates B. C. 677. It continued till B. C. 538, a period of 139 years.

Medo-Persia continued from B. C. 538 to B. C. 331,—207 years.

Grecia continued from B. C. 331 to B. C. 161,—170 years.

Rome, in its undivided state, from B. C. 161 to A. D. 483,—644 years.

In its divided state, Rome has continued from A. D. 483 to the present time, almost 1400 years, and is so to continue till the coming of our Lord, being represented by nations that are under the influence of the papal religion. G. H. BELL.

ANALUO. PHIL. 1:23.

“1. Is the original Greek word for “return” in Luke 12:36, the same as the one for “depart” in Phil. 1:23, and also for “return” in the Septuagint of Joshua 22:8? 2. What is the meaning of analusai? 3. Is the following rendering of Phil. 1:23 in the Emphatic Diaglott correct or allowable, “I have an earnest desire for the returning and being with Christ”?”

B. A. S.

ANS. The meaning of analuo is given by Robinson as follows: “To unloose, to undo; of a prisoner, to release. In N. T. intrans., to make one’s self loose, to break up, to depart. a) Pr. ἐκ τῶν γάμων, Luke 12:36; here the idea of returning home is implied. b) Trop. to depart from life, to die. Phil. 1:23; comp. 2 Tim. 4:6.”

There is no idea of return connected with the word unless the breaking up or departure from some place is in order that the person may return home, or to some place where he has formerly been, as in Luke 12:36.

The same word is used in Luke 12:36, and Phil. 1:23. The word does not occur in Josh. 22:8. The word there used is aperchomai, giving the form apelthosan. 3. The rendering of Phil. 1:23 given in the Emphatic Diaglott, is not correct nor allowable. Phil. 1:23 is not parallel with Luke 12:36. In Luke the language refers to Christ; in Philippians, Paul refers to himself. Strictly translated, Luke would read, “And ye yourselves like unto men that wait for their Lord when he will depart from the wedding, that when he cometh,” etc. Here we learn that when he departs from the wedding he comes for his people here below; hence the translators very properly connected it with the idea of returning, since it was in relation to men that this movement of Christ is brought to view.

But in Phil. 1:23, Paul speaks of what he desires in reference to himself: “Having a desire to depart and to be with Christ,” or, “having a desire for the departing and the being with Christ.” The manifest impropriety of applying this to Christ is seen when we consider that the same one who departs is finally to be with Christ.

A further proof that this refers to Paul and not to Christ is found in 2 Tim. 4:6, where Paul says, “The time of my departure is at hand;” and the word he here uses for “departure” is analuseos, from analusis, a noun derived from the verb analuo, which is used in Phil. 1:23. We might as well translate 2 Tim. 4:6, “The time of my returning is at hand,” as to translate Phil. 1:23, “Having a desire for the returning.”

So far as an explanation of the passage is concerned, there is not the least difficulty in translating the word by the terms “to depart,” and letting it refer to Paul, and understanding it of his death. Hence there is no necessity of trying to bring in the far-fetched and unsustained idea of the return of Christ.

SABBATH-SCHOOLS

By James White

HERE in our quiet retreat in the Rocky Mountains we have time for reflection, and as our mind goes back a half-century, when at the age of seven years we attended the first Sunday-school organized in the State of Maine, and when we look out upon the broad field where our churches are located, we feel moved to appeal to our people on this important subject.

Deacon John White, our father, organized the first Sunday-school in Maine, at Palmyra. Always in the front rank in all moral reforms and religious instruction, he heard with joy of heart that in Boston and New Bedford schools were being organized for the instruction of youth and children on Sunday. On the first intimation of this he immediately organized a Sunday-school in an adjoining school-district, and took his children with him. And although fifty years have passed, with all their burden of care, anxiety, and mental toil, those lessons written upon our youthful mind and heart have not been effaced.

The first lesson we committed to memory fifty years ago, June of the present summer, was the record of the birth of Christ given in the second chapter of the gospel by Matthew, a portion of which we here give, as follows: “Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is he that is born king of the Jews? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, In Bethlehem of Judea; for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda; for out of thee shall come a Governor, that shall rule my people Israel.”

This long lesson of twenty-three verses was then committed to memory, and there it remains until this day. The impress of it was made so deeply upon the young and tender mind that the wearing thoughts of a half-century have not effaced this precious lesson.

When we left school at the age of twenty, our preceptor said to us, “White, you have algebra enough to enter any college in New England;” but having neither studied nor taught it since, every principle peculiar to that branch of mathematics has been rubbed out, so that we cannot recall them, while this lesson learned in childhood remains, having stood the wear and tear of these long years. This thinking, care-taking head has grown gray and bald, but the lesson remains, and we can repeat it as readily as when first learned fifty years ago.

The fact that lessons learned in childhood and youth, when the mind is tender and free from the cares and responsibilities of manhood and womanhood, are more lasting than those learned in riper years, should impress parents with the importance of the Sabbath-school, where their dear children may learn and be impressed with the sacred lessons of the Holy Scriptures.

We need not say that Sabbath-schools should be organized in all our churches. There is not one of our churches that can afford to have the dear children and youth under their care deprived of this means of instruction. And it is not the children alone that can be benefited. The parents and the entire membership may be deeply interested in the Heaven-born institution of the Sabbath-school, and drink from the same sacred fountain of knowledge.

Our people are highly favored in having such a man as Prof. G. H. Bell, of the Battle Creek College, to prepare lessons graded to suit different ages, from the little child up to men and women of gray hairs. The system of Sabbath-school organization which he has introduced is excellent in its results. Under it the Battle Creek Sabbath-school has flourished beyond a parallel.

But in order that the Sabbath-school be what it should be, and what it may be among our churches, it must have the hearty and energetic support of all our preachers. These have influence with the churches. We may have good systems of organization and instruction, and question books as near perfection as possible, and yet without the support of the ministry we shall fail of doing what God designs should be accomplished in gaining the general interest of the children and youth among us, and in securing to them this means of grace.

Every Seventh-day Adventist minister should have one discourse at least, on the subject of Sabbath-schools, to be delivered, not only at the time of organizing new schools, but in those churches where the Sabbath-school interest needs awakening. It may be difficult for some of our theoretical preachers, whose business is to give courses of lectures from place to place, to come down to the wants of the youth and children. And should they undertake to reach the minds and hearts of the lambs of the flock, their words might produce a chill even in such hot weather as that of July just past, in which hundreds have perished by sunstroke. We say to such, Get down from your stilts, and let your cold hearts warm up by the fire of love that burned in the bosom of Him who took little children in his arms and blessed them.

These ministers of Christ have received their commission from the same Master from whom Peter received his. And it may be well for them to read with care the charge which Christ gave this ardent disciple, as recorded in John 21:15, 16: “Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.” Here it should be noticed that the dear Master remembers the lambs first, then the sheep. “He saith unto him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.”

And we here enter a solemn protest against the course of some of our preachers and some of our churches in suffering the Sabbath-school to be set aside on those Sabbaths when the church is favored with the labors of a minister. This should never be. This is the very time to strike a blow in favor of the school. And not only should the Sabbath-school be held at the usual time in the morning, but the minister should be there on time to a minute to set an example for the entire school, teachers and pupils, and he should come with something to the point to say. He should lift just where superintendent and teachers should be lifting. And if they are not lifting at the right points, he should be prepared to properly instruct them.

We do not say that any part of the Sabbath-school exercises should be omitted to give the preacher time to make a long, cold, tedious speech. He should not take the precious time which belongs to the school. This is not the time and place for him to preach. Rather let him make his appointment, and call his own congregation, and take an hour in setting the subject before the people in all its importance. But when he visits the Sabbath-school he should enter into the exercises of the school heartily, and be familiar with superintendent, teachers, and pupils. And it will not detract from the proper dignity of his position as a minister of the gospel for him to come down to the capacity of even little children in his conversational instructions.

It is a matter of rejoicing that our people keep up their Sabbath meetings in the absence of the preacher; but we think that a mistake is made in devoting two or three hours to a tedious social meeting to the neglect of the Bible-class and the Sabbath-school. The social meeting is right if it is conducted properly, and is not continued to too great length. We say, Divide the time between the season of prayer and social conference, and the Bible-class and school for the children. We have seen our people backslide while holding tedious social services on the Sabbath to the neglect of the word of God.

We confess that we have not received our principal joys and comforts in social meetings of great length, where we could hear only the same hymns sung, the same style of prayer and common exhortations; while in searching the Scriptures and seeing the harmony of the word of God upon which the great truths of the third message rest, we have found joys unspeakable and full of glory, which are expressed by the apostle in these words: “Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope.” Rom. 15:4.

We have seen the good fruits of the Sabbath-school in the early conversion of entire schools, by a little labor, after the faithful instruction of the Sabbath-school from childhood. The youth thus instructed are almost certain to early become intelligent Christians. This important subject will be considered at our next General Conference. May all our people be ready to act in the fear of God. J. W.

RETURN TO BATTLE CREEK.

By Dudley Marvin Canright

On account of my wife's failing health, I left Colorado, Aug. 12, and returned to my family in Battle Creek. I spent about five weeks with Bro. White and family in the mountains. I laid by all my usual work, writing, and studies, and tried to recuperate as fast as possible. Apparently I gained much, as I now feel as well as usual. And I am glad to report that Bro. White has also gained very rapidly. We could see that he came up in physical strength every day. The last day I was with them, he and Sr. White walked about four miles over the mountain roads. Whoever has tried it, knows that this requires some strength.

Our stay in the healthful climate of Colorado has been, not only very pleasant, but very profitable. Many matters of great importance to the cause were talked up and prayed over, and plans were laid which we hope to see carried out in the near future. Bro. White has written very much in this mountain retreat. Indeed, it is a good place for close thought, reflection, and communion with God.

We prevailed upon Sr. White, much against her inclination, to give up the Eastern camp-meetings and take this time to rest, write, and gain strength for important labors which she must perform this fall and winter. It pays neither ourselves nor the cause to overwork so as to break down and be laid up entirely.

Mrs. Canright is very feeble indeed. She is able to ride out more or less in a very easy carriage. She is among the kindest of friends, who

do all that can be done for her comfort. I expect to remain with her for the present, except, perhaps, to attend a camp-meeting and return. Our address will be at this place.

D. M. CANRIGHT.

Battle Creek, Mich., Aug. 18.

THE COLORADO TENT.

By James White

Mrs. White had an appointment to speak in the Colorado Tent at Boulder City, on the evening of the 11th, so in the morning we took Elder Cartwright to the place with us, where we parted with him the morning of the 12th, he to take the cars for Battle Creek, to be with his wife, who is reported to be rapidly failing. We parted with this dear brother with feelings of deep regret that he leaves us before our return, and yet we could not hold him a day from his faithful wife, who deserves his sympathy and care in her last hours. On our journey to this State, and for the first few weeks after our arrival, we needed his assistance, and he has acted the part of a true Christian brother. We have had many precious seasons of prayer together at the family altar, and when bowed together in the evergreen groves of the mountains. Here we have, after prayer and careful deliberation, decided very important matters pertaining to the cause. And here, too, we have assisted him in the revision of his very valuable work entitled, “The Bible from Heaven,” and his articles on the Personality of God, the Divinity of Christ, the Father, Son and Holy Spirit, to be published in pamphlet form; while he has assisted us on some important works. We have now been together six weeks, and every day from the first our union has grown stronger and more dear. May the blessing of God go with him. We hope to meet him at the General Conference, both of us in the enjoyment of health and the blessing of God.

On our arrival at Boulder City we were very weary. The heavy rains had washed the road so that it was almost impossible to pass over it. Several times Mrs. W. and the writer were compelled to leave the carriage and walk over the bad places, which generally extended miles. And more than this, while Elder C. would remain in the carriage, balancing it as well as he could, we would hold it from upsetting while walking long distances. In all, we both walked four or five miles. But the day was cool, and the scenery as grand as we ever witnessed, so that although we were very weary, the day passed very pleasantly.

At eight in the evening the tent was crowded, insomuch that the seats could not support the weight of the congregation, and three times the supports gave way, causing some delay. Mrs. W. spoke eighty minutes, to a very attentive audience, with her usual freedom and power. Her discourse one week before, on her arrival in the State, had created a deep interest on the subject of Christian temperance, and the desire to hear her again was great. The meeting on the evening of the 11th was in every way a success.

The interest in the lectures being given by Elder Cornell is quite as good as could be expected. And there is a good opening at Georgetown, and probably the tent should be pitched in that city, which will close tent labor in this State for the season. Calls come in from Denver and other places, but these must be reserved for next tent season, when Elder C. should have a strong young preacher to help him. J. W.

GET READY IN SEASON.

By Joseph Harvey Waggoner

Our camp-meetings are generally quite short for the amount of work which is to be done in them. Meetings for the religious interest of all are sometimes crippled by the press of business which must be hurried through. To some—to many—the meetings are of little benefit, because they are not ready to enjoy them till the time is at least half gone. I have attended camp-meetings appointed to commence Wednesday, and the commencement of the Sabbath cut short the unfinished work of preparation. Last year I saw some important work in fitting up done at the close of the Sabbath and on first-day morning, because the Sabbath came on before the work was completed.

This ought to be remedied. It must be remedied everywhere, to have our camp-meetings as profitable as they may be. There is a loss to the whole meeting in such cases, which cannot be estimated. There is a total loss of much of the meeting to those who come late and only get everything fixed to their liking near the time to close the meeting.

To have a profitable meeting, all should be ready to enter heartily into the work at the very commencement, and stay till the close. When this is done by all the brethren and sisters, then our camp-meetings will be seasons of refreshing to all, and the very memory of them will be a rejoicing. J. H. WAGGONER.

HOW SHOULD IT BE?

By Addie S. Bowen

Some there are among us who wonder why there need be so much systematic arrangement about a tract society. They think the business might and should be done with less writing and labor. Now the wonder to me is, how these friends would have it; and also if these are not the very persons, who, though they belong to the society and have some interest in it, do in one way or another clog the wheels. One way in which they do this is, by making no report of their labor. Another is by sending the report so very late, that the anxiety of the officers is taxed to the last degree, fearing theirs will be too late for the Extra, if they wait to get reports from all the members, as they so much wish to do. But another and still worse way to clog the wheels is to talk doubt and distrust, so that the weight of their influence is against the workings and officers of the society.

So we come again to the question, which those who do not like the present system should answer; for all must agree that we must have order. Without a system, how would you get the books, tracts, and periodicals from the Office to those who wish to use them, how get the pay, and keep the business straight with the offices at Battle Creek and Oakland?

Very likely you who see faults in the present arrangement, do not fully know what it is, nor the disadvantages which your servants, the officers, labor under; but if you do or do not, who of you will undertake the work of perfecting a plan that shall meet the needs of each member, one by which the business can be more easily and quickly, and yet at the same time accurately, done with the offices, and thus please everybody?

Who can hope to do this? You reply, No one. Then is it consistent for you to expect it of others, and if not, why not look for the good and work in harmony?

If every member of the tract society could only realize the good that might be done by harmonious, united effort in this branch of the work of spreading the precious truths of the third angel’s message, the differences of opinion that now hinder would vanish as night before the morning sun. Let those who see obstacles in the way go with them to none but the Lord, who understands the whole matter, and ask him to open their eyes as to the right course to pursue, and for the spirit of our Saviour in carrying out the object for which the tract society was formed, namely, the spreading of the truth. He “went about doing good,” also received “all who came unto him” for help, with loving interest, and made them feel that he did really care for and love them. If we do this, we shall meet the true object of life. May the Lord help us to work faithfully during the short time that yet remains. Soon the night cometh.

ADDIE S. BOWEN.

Sinclairville, N. Y., July 17, 1878.

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