CHOSEN TO CONSIDER THE SUBJECT OF PROCURING HELP IN THE PUBLISHING WORK AT BATTLE CREEK.
AT a meeting of the tent-masters on the Charlotte camp-ground. Sept. 18, L. P. Bailey was elected chairman, and B. Salisbury secretary. The meeting was opened with prayer by Bro. Waggoner. Bro. White remarked that printers were not wanted, but men of business tact, that can be educated in a few weeks or months, “a business agent,” a man of talent. Eld. Waggoner suggested that it would be safe to call Bro. H. W. Kellogg of Vt. Bro. White said he had for some time had his mind also on Bro. Charles Russell, of Monterey, to act some part in the work, and he heartily invited these two men to Battle Creek. It was then
Voted, That Brn. H. W. Kellogg and Charles Russell move to Battle Creek to help sustain Bro. White in the work.
Bro. Kellogg remarked that he realized the sacredness of the work, and that all he had and was, was the Lord’s, and if the brethren requested, he would make arrangements to move to Battle Creek.
Bro. Russell said if he could do anything for the cause, he would do it. He had promised the Lord that whatever seemed duty he would do, and whatever there was of him should be given to God and his cause. He wanted a small place at first, and would try to do his duty.
Voted, That the meeting approve of the timely aid of Bro. Ira Abbey at the Health Institute, and favor the removal of himself and family to Battle Creek.
Brn. Waggoner, King, and Wick, were appointed a Committee to prepare resolutions, who reported the following:
Whereas, We have heard with deep interest the remarks of Bro. and sister White, and the testimonies from the Lord in regard to the obligation of the church to take some of the heavy burdens so long and so faithfully borne alone by Bro. White. Therefore,
Resolved, 1. That we hereby express our conviction that the success of the work of God among us depends, in some measure, on our heeding these testimonies, and on our taking such steps in this matter as shall honor God and meet the mind of his Spirit.
2. That we believe it is our duty to bear the responsibility of calling help to Battle Creek to assist in the work there; and that, if the worn servants of God still have to go on overworked, or sink in their efforts to bear so many and so great burdens, the blame will rest upon the church at large, and upon us as members of the body.
3. That we hereby take this responsibility, and make a call, solemnly appealing to those brethren who may feel a burden of the work, or who may be indicated as having a duty in that direction, to consecrate themselves to the cause of God, and be ready to sacrifice some of the things of this world for his sake who sacrificed the joy and glory of Heaven to open a way for their salvation.
4. That we firmly believe that God called Bro. White to this work, and appointed him to the position he occupies; that we cannot approve of his resigning this position until it is evident that the Lord has released him; and that we do not call on any person or persons to take his place, but to assist him by their labor and counsel.
5. That we hereby pledge ourselves to keep the importance of the work, and the coming of the Lord, more in our minds and our hearts, and to take a greater interest in those who labor for us in the Lord, and to more faithfully sustain them by our efforts, our means and our prayers.
The resolutions were subsequently read before the entire congregation. They were voted upon separately, and unanimously adopted.
Voted. That these resolutions be published in the REVIEW.
Voted, That the chairman select a committee of three to confer with such individuals as they, in connection with the General Conference Committee, think should locate in Battle Creek. The following brethren were selected as said Committee: Ira Abbey, John F. Carman, Seneca H. King.
L. P. BAILEY, Chairman.
B. SALISBURY, Secretary.
It Would Destroy my Influence.
By Robert F. Cottrell
WHAT is it that will destroy your influence? Will it destroy your influence to do right? to do as God would have you?
It will injure one's popularity to be a true reformer—to stand up for the right in anything wherein the multitude are in the wrong. To be out of fashion will be found to be unpopular. But what is one's influence worth, who is merely the echo of others' habits? led and controlled entirely by the influence of others? Such people are in slavery to the influence of others, and have none of their own worth speaking of, or the loss of which would be a cause of regret. One cannot be a reformer without having and exerting a positive influence in favor of that which is not the prevailing custom of the times. And shall we have a good influence to plead for the right, and practice the wrong?
To illustrate: A certain minister admitted that the Sabbath was unchanged—that the seventh-day Sabbath was still binding, that it was the day which God required us to keep. But he thought he would have more influence and could do more good, if he continued to keep the day which it was the custom of the people to keep. This is no fiction, but a real fact.
Now what real influence had the man? None worth retaining—none the loss of which would be a real loss to mankind. How long would it take such men to convert the world to the truth of God's commandments?
Those who would be real reformers, such as would make the world the better by living in it, must practice the right. If God calls upon his people to be a peculiar people, in what he requires, they are to set the fashion, instead of following the fashions of a corrupt and corrupting world.
Ruin your influence by doing what God would have you to do, because it is for your good and the good of others? Let your influence be spoiled, if doing right will spoil it. Let it go; it is not worth retaining. The cost of retaining it is too much. You cannot afford it.
God is calling for reformers. A few have heeded the call, and taken a stand to follow the truth wherever it leads. If you stand shoulder to shoulder with those who have nobly taken a stand to do right and follow truth, you will have an influence that will be worth having, and which will tell for the good of men and for the salvation of souls. But if you follow the careless multitude for fear of losing your influence, you will be like thistle down in the wind, blown about by the gusts of fashion, the creature of influence, but exerting none—except on the wrong side.
Will you walk in the light, and stand by those God has called to lead out in the last work of reform? or will you desert them and the cause of truth, for fear of losing your influence.
Perhaps you say, If I were in the circumstances of some, I would follow the right; but in my circumstances it will not do. The people of my neighborhood or village are the elite, the “upper ten,” and to have any influence over them, I must conform to their customs.
Then you yield the right for the sake of an influence over them that are wrong. And all your influence now is to keep them wrong. Rather than to be tauntingly called a judge in Sodom, you choose to say by your practice that they are all in the right way. If the place where you live is really so bad that you cannot obey God and live out the truth, leave it before it sink and you perish with it. You can, if you will, obey God and live out the truth. Then you will have an influence that is worth something. R. F. COTTRELL.
The Law Given to the Israelites Only.
By Dudley Marvin Canright
WHEN God spoke the ten commandments he introduced himself to Israel in these words: “And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.” Ex. 20: 1, 2. Those who say that this law was given only to the Jews, try to make a strong argument, thus: I am the Lord thy God, which have brought thee out of the land of Egypt. The words thee and thy refer to those, and those only, who were brought out of Egypt. Then we go on with the commandments: “Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image. Thou shalt not take the name of the Lord thy God in vain. Six days shalt thou labor. The words thou and thee used in each one of the ten commandments, refer to the same individuals, viz., those brought out of the land of Egypt. Therefore this law was addressed only to the Israelites, and has no reference to other nations.
There are many overwhelming objections to this position; but try their own plan of playing upon the words, thy, thee, &c. I am the Lord thy God. Thy refers to those brought out of Egypt. Hence God is only the God of the Jews, and is not the God of the Gentiles, because they are not included in this term. It will be seen that it proves this position just as plainly as the other.
We know that this is false. Thus Paul says: “Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also.” Rom. 3: 29. This one fact shows the falsity of this argument, founded on the use of the words thee and thy in the ten commandments.
SAD record. Paul feels that he has lost a friend. No charge against Demas, on account of immorality or incompetence; but he has merely forsaken the devoted apostle. Why? Has he formed some objection to the Christian system? No. Has he become an unbeliever in the truths advocated by Paul? Oh, no! Demas has done none of these things. Why, then, has he forsaken Paul? The reason given is, that he loved the world. “Demas hath forsaken me, having loved this present world.”
Ah! this is the secret of this sad affair. This present world has engaged Demas’ attention. The future world with all its glorious attractions, has lost its hold upon his mind. His affections are again glued down to the earth. It is evident that Paul feels deeply his loss, and deplores it. Demas had once possessed the esteem and love of the great apostle. No doubt he had abilities for usefulness, and had been a companion and helper of Paul. But it seems that he had lost his spirituality, had become cold in his love and devotion to the cause of God. And as he approached nearer to the world, he receded from God. The world looked more and more enchanting, and Heaven seemed less lovely, or rather, was forgotten. Strange reverse! The baubles of earth now outshine the glorious realities of Heaven, and the once devoted and lovely Demas has become a devotee of mammon.
Perhaps this friend of Paul’s had become dissatisfied with his wages. Perhaps his family were destitute, or some new and profitable speculation had opened up, and Demas saw a good opportunity of making money, and he promised himself, perhaps, that, after a time, when he had acquired a fortune, he would return to the work of God.
In some way or other, the world had drawn this man down from the high position of a minister of Christ, to that of a worldling; and as a herald of the cross he was no more. With deep regret Paul briefly records the fact, and leaves him to his fate. All had been done that could be done, and yet the world prevailed.
Oh! how many of the servants of God have been thus forsaken; forsaken, too, by those in whom they most trusted, and on whom they most relied. Strange power of fascination has the world, upon the minds of men, engrossing their time and attention, and securing their affections. But most strange of all is it, that those who have been once enlightened by the Spirit of God should turn back again to the weak and beggarly elements of this world.
But man is too often grossly sensual, and no appeal can reach his heart from the world above. His mind is chained down to present realities, such as can be seen, or felt, or heard. The tangible realities of life alone are appreciated. His faith in God becomes lifeless and numb. His spiritual powers are blunted or paralyzed, and Satan takes him captive.
Dear reader, shall we have it said of us, that such and such have forsaken the cause, because of love of the world? Shall a Paul or a Peter mourn over the defection of this or that disciple, who has fallen from his first love? Nay; let us all return fully and heartily to the work.
JOS. CLARKE.
Be a Friend to Thyself
BE a friend to thyself and others will befriend thee.
THE world may make a man unfortunate, but not miserable; that is his own doing.
Business Proceedings
By Stephen Nelson Haskell; W. H. Ball
OF THE FIRST ANNUAL SESSION OF THE NEW ENGLAND CONFERENCE OF S. D. ADVENTISTS.
Pursuant to notice given in REVIEW, the first annual session of the New England Conference was held in Amherst, N. H., Aug. 24, 1871.
President in the chair. Meeting opened with prayer by Eld. J. N. Andrews. Delegates being called for, credentials were presented by the following brethren:—
New Hampshire.—C. W. Comings, of Cornish; John Hurd, of Washington; C. L. Davis, of Amherst; A. W. Smith, of Manchester; L. W. Hastings, of New Ipswich.
Massachusetts.—J. T. Ashley, of North Dartmouth; L. H. Priest, of South Lancaster; D. D. Haines, of Haverhill; M. Wood, of Boston.
Rhode Island.—C. L. Sweet, of Exeter; J. C. Tucker, of Curtis Corner; A. P. Green, of Greenhill; E. W. Bliven, of Westerly.
Elds. J. N. Andrews and W. H. Littlejohn, and others in good standing, were invited to take part in the deliberations of the Conference. Remarks were made by Elds. Haskell and Rodman, also by Brn. Crandall and Prescott, in reference to their labors during the past year. Minutes of last meeting read and accepted.
On motion, the Chair appointed the following Committees:—
Auditing Committee—J. C. Tucker, A. P. Green, M. Wood, C. W. Comings, J. T. Ashley, and J. S. Farnsworth. Committee on Resolutions—J. N. Andrews, W. H. Littlejohn, and H. B. Stratton. Committee on Nominations—J. N. Andrews, C. W. Comings, and J. C. Tucker.
Adjourned to the call of the Chair.
SECOND SESSION. Aug. 28, 4 P. M.
Committee on Nominations reported the following for the officers of the Conference the coming year: President, S. N. Haskell; Secretary, W. H. Ball; Treasurer, C. K. Farnsworth; Executive Committee, S. N. Haskell, H. B. Stratton, and A. W. Smith. These nominations were thereupon ratified by vote of the Conference.
The Committee on Resolutions reported the following, which were unanimously adopted:
Resolved, That we express our hearty approval of the work of enlarging our institutions at Battle Creek; and that we pledge ourselves to do our full share in meeting the expense of the same.
Resolved, That we will, as a Conference, assume the responsibility of collecting the arrears on our papers within the limits of our body.
Resolved, That we heartily disapprove of the practice of some of our people in coming to our camp-meetings on the second, or third, or fourth, days of the session; and that we do in like manner deprecate the action of those who leave the meeting before its close.
Resolved, That we earnestly commend to our people the subject of Christian temperance, as embodied in what is known as the Health Reform, and the reform in dress; and that we entreat them to regard the light which God has given upon this matter.
Resolved, That we express our great indebtedness to God for the light which he has given us, as a people, upon the subject of spiritual gifts; and that we exhort all our people to regard the testimonies of his Spirit, with which he has so greatly favored us.
Whereas, Help has been called for at Battle Creek, that there may be suitable and efficient men at that place to aid in bearing the burdens of the work, therefore,
Resolved, That we will do all that lies in our power to encourage and to assist those to remove from this Conference to Battle Creek who are competent to aid in the work.
The following brethren were nominated and duly appointed as a camp-meeting committee the coming year: H. B. Stratton, J. C. Tucker, and J. S. Farnsworth.
The credentials of Elds. Haskell and Rodman were renewed for the coming year, and licenses granted to Brn. Crandall and Prescott.
Voted, That this Conference give to the General Conference the money already loaned it; also that we loan it what we have to spare.
Voted, To appropriate of the surplus of our camp-meeting fund sufficient to meet the arrearages on our periodicals within the limits of this Conference; the balance to be disposed of at our next quarterly meeting.
Voted, To adopt the same arrangement as was adopted by the Conference in New York, in regard to raising funds for the Publishing Association and Health Institute.
Eld. S. N. Haskell was chosen to appoint a committee to act in the matter.
An examination of the standing of the Conference shows the following results:
Number of ministers, 2; number of licentiates, 2; number of churches, 16; whole number of members, 271; gain during the year, 23; amount of S. B. pledges for the year, $3,067.25; amount pledged to the N. E. Conference, $3,067.25.
Voted, That the doings of this Conference be published in the REVIEW.
Adjourned to the call of the Committee.
S. N. HASKELL, Chairman.
W. H. BALL, Secretary.
D. D. HAINES
By D. D. Haines
From Bro. Haines.
DEAR BRETHREN AND SISTERS: I would give my testimony on the side of the truth of the third message. I still rejoice in the blessed hope, in the power and willingness of Christ to save from sin. More and richer blessings than I have deserved has our Heavenly Father in mercy bestowed upon me.
I feel that I owe a debt of gratitude which I can never pay in this world. The way of the Lord as made known to us in these last days is a plain and strait way; and I feel determined, by the grace of God, to walk in this good way. I know all that is required of me in his holy word is right and reasonable. How important that we have decision of character to do the will of God, and live up to the light of present truth. Satan is working in great power to entice God’s people from the right path. How important that we are sober-minded and watch unto prayer. I have no disposition to turn back from the path of duty, but mean to press forward and suffer the will of God with his people.
I feel thankful that I was able to attend the New Hampshire Camp-meeting to meet so many of the people of God, and to unite with them in the praise and worship of God, and hear words of truth and life from his tried servants. May we hold fast, that no one take our crown.
Yours in hope of life through Christ.
D. D. HAINES
Haverhill, Mass.
Opposition of Unreasonable Men.
By H. S. GURNEY
The devil has always been engaged in warfare against the law of God, and never in a more determined manner than now. He commenced with our first parents, and will, to the last, continue his warfare against the remnant of the woman’s seed who keep the commandments of God. I look with astonishment upon the darkness, especially of those who profess to love the appearing of our Lord, and yet find fault, not only with the law of God, but with every one who keeps it. How do men become so blinded as to confederate with the devil in his work of destroying that law which inspiration has pronounced perfect?
The devil is not particular in regard to the means which may be used against the law, neither are those men who are so willing to become his servants and use his weapons of warfare. They remind one of the unclean spirit that, when cast out of a man, was asked his name; he replied, “Legion, for we are many.” However hostile to each other in their views taken against the law of God, if the object is to put it away, all right. Pilate and Herod can agree. So can these men in their object while their theories are as much opposed to each other as they are to the law of God.
What can be done for such a people? If we attempt to show up their false positions and jangling theories, they charge us with having a wrong spirit, taking the judgment-seat, &c. Those termed first-day Adventists, in this vicinity, inspired somewhat by a spirit they find in the Christian Times, freely unite with the dragon by various means and positions, railing not excepted, against the law of God. They seem very sure that Miller was a false prophet, yet they claim to be Adventists. Their particular peculiarity is their faith in the unconscious state of the dead and the final destruction of the wicked. Their warfare against the law has seemed to so imbue them with the spirit of war that they succeed in getting up some excitement on their peculiar topics, and thus they keep at work. Leaving out the truth of immortality through Christ alone, their whole advent theory is an empty shell which the day of God will devour, as the flame devours the chaff. The little sprinkling of truth mixed with their theories will prove no excuse for such in the Judgment. They exemplify a darkness which is truly alarming in view of their profession of light. These men seem to forget that all of the many false positions on time are entirely outside of the Seventh-day Adventist ranks, and among themselves. Not one of their many positions on time since Mr. Miller’s day has been proved correct. The word of God, which corroborates history, being true, they must meet a disappointment every time. But thinking that in some way Seventh-day Adventists favor Bro. Miller’s position on time, they are anxious to prove that he is the false prophet! Consistency is a jewel.
I was told by one that nothing could be taken from the ten commandments. A few days after, he attempted to show before the public that the old covenant which was done away was the ten commandments. When asked by a Methodist if he meant that the commandments were done away, he answered, “I did not say so.” What do such men mean? Their positions when traced to their legitimate conclusions say what they deny, when questioned, evidently because of popular opinion. If these alone were the only ones concerned in such dishonest jangling, we could leave them to take care of themselves. But many are hanging upon their skirts honestly deceived by the free circulation of falsehood and misrepresentation. One of those teachers when accused of not agreeing among themselves, said, “The reason why we do not agree is because we read the Bible for ourselves, and take no man for our leader, and every one will be judged according to his understanding of it.” Well, thought I, if there is no law as a rule of judgment, then every man is a law unto himself, every man is right if he only thinks so. When a class of men acknowledge their own confusion, no wonder they find fault with a discourse on the subject of Babylon, and charge us with censuring other denominations. Of course such cannot see any specialty or much importance in the second advent faith.
What kind of work is it that ripens the harvest of the earth? Were those who rejected Noah’s message saved in the ark? Were the Sodomites excusable in rejecting the message sent to them? Remember Lot’s wife! Was the baptism of John of heavenly birth, and could the rejectors of his message believe on Christ? Yet our Lord said, “How oft would I have gathered you . . . but ye would not.” Outside of the work of John and Christ were any safe? Is God less particular in the preparatory work to receive our Lord at his second coming? The little flock are bid not to fear. It is our Father’s good pleasure to give them the kingdom. Says Jesus, “If I go away, I will come again.” God’s especial manifestations have always been preceded by a warning message. Our Lord was very particular to fix the period of warning to precede his second advent. The prophet Joel has also said, “Blow ye the trumpet in Zion, and sound an alarm, . . . . Let all the inhabitants of the land tremble, for the day of the Lord cometh, for it is nigh at hand.”
Why disturb the people with such a message if they can be saved without it just as well? It is painful to consider the fallen condition of those professing the advent faith and finding fault with the law of God. Here is a specimen of their darkness: I was in a meeting yesterday where about one quarter of the congregation were Seventh-day Adventists. Quite an effort was made to convince somebody that it was wrong to seek justification by the law, and thus fall from faith. I wondered whom he was talking to. I knew it did not apply to Seventh-day Adventists, for there is no people more grossly misrepresented than they are upon this point, and our views in regard to this have been very plainly laid before the public. But not being so well acquainted with their people, and knowing that it was difficult to find two of them agreed, I thought it might be some of them had fallen from grace, and I questioned whether they had looked at the law question long enough to fall from grace. I finally concluded that the man did not understand his business.
All this commotion is evidence that the third angel’s message is working among them, and indeed quite a number here are taking hold of this message in good earnest, and now confess with tears of sorrow that they have been in a dark place, but have now reached a position of light and liberty.
H. S. GURNEY.
Greenwood, Mich.
California Wonders.
NEAR the confines of Fresno, Tulare and Inyo Counties, in the vicinity of the head waters of the Keweah, there exists a remarkable piece of country. The Indians say it is the abiding-place of the Evil Spirit. The country is rugged and rocky—mountains, with deep valleys and precipitous cliffs. Snakes and reptiles of every description abound in untold numbers, and, taken in all, it is a wild and most uninviting region. But, aside from this, a most curious phenomenon exists. The ground trembles and quakes almost continuously, and the abundant rocks grind and grit together as if being urged by some terrible influence. Frequently, deep discharges are heard, muffled and dull, like the distant sound of heavy artillery. At night the sounds seem to be more abundant than in the day time. No Indian can be induced to venture near the locality, regarding it with superstitious horror. No theory is advanced by any one to account for the strange phenomena mentioned. We also learn from William Faymonville that above the head of Crane111Valley, in this county, another place similar to the one mentioned exists. Persons who have visited the last place named describe the sounds mentioned as like muffled thunder.—San Francisco Bulletin.
Do Thy Little—Do It Well.
Do thy little—do it well;
Do what right and reason tell;
Do what wrong and sorrow claim—
Conquer sin and cover shame.
Do thy little, though it be
Dreariness and drudgery;
They whom Christ's apostles made
“Gathered fragments” when he bade.
Do thy little; never mind
Though thy brethren be unkind,
Though the men who ought to smile
Mock and taunt thee for a while.
Do thy little; never fear
While the Saviour standeth near;
Let the world its javelings throw;
On thy way undaunted go.
Do thy little, God hath made
Million leaves for forest shade;
Smallest stars their glory bring;
God employeth everything.
Do thy little; and when thou
Feelest on thy pallid brow,
Ere has fled the vital breath,
Cold and damp, the sweat of death—
Then the little thou hast done,
Little battles thou hast won,
Little masteries achieved,
Little wants with care relieved,
Little words in love expressed,
Little wrongs at once confessed,
Little favors kindly done,
Little toils thou didst not shun,
Little griefs with patience borne—
These shall crown thy pillowed head,
Holy light upon thee shed.
These are treasures that shall rise
Far beyond the shining skies.
—Anon.
Smith’s Creek, Mich.
By Albert Weeks
SOON after Conference, I held a few meetings at the Bartlett school-house, in St. Clair Co.; but in consequence of dark nights and very muddy roads, the meetings were discontinued.
Aug. 13, I commenced meetings in a school-house known as the Pink school-house, four miles south of Smith’s Creek station. I found the people very much prejudiced, especially the Methodists, who would not sing from their own book at the opening service of the first meeting. At the third meeting the people voluntarily opened the meeting by singing.
I had held only three meetings when I was taken with the ague, and had to return home. But by a proper application of water, and careful attention to diet, I succeeded in breaking it up, so that I only had one chill after returning home.
Upon returning to my field of labor, I found that the Methodists had concluded to use the stay-away argument as the most effectual, and as they constituted the larger part of the congregation, my audience was small. However, most of those that did attend believed I was presenting them the truth, and accordingly purchased books, that they might examine the subjects presented, at their leisure, and also examine points that I was unable to bring out in the few meetings held there.
May God guide them by his Spirit, that they may discern the truth; and after they have seen the harmonious teaching of God’s word, may they unhesitatingly take their stand with those that keep the commandments of God, and faith of Jesus. Rev. 14 : 12. ALBERT WEEKS.
Smith’s Creek, Mich.
A Minister’s View of Donation Parties.
By P. Strong
In a work entitled Views of Donations, by Rev. T. Spiers, p. 74, I find the following:—
1. “I think it is a difficult matter to have such a general gathering of professors and non-professors, without making it an occasion for a great deal of sport and nonsense, if not real sin. I have witnessed several such occasions, when my heart has been much pained in observing what was transacted. I have known many preachers deeply affected that their houses should be made a place of plays and vain amusement for young people. They felt that the dignity of the Christian ministry had been thereby really lowered, and religion disgraced, by such transactions under their roof.”
2. “There is a great inconsistency in this mode of raising the preacher’s support. It is called a donation, for which, of course, the preacher must return thanks to his friends, when, in fact, it is but paying him what is justly his due, and for what he has toiled hard.”
3. “In the absence of balls and theatrical amusements, such parties are very agreeable. They answer as substitutes. A dollar donated on such an occasion will obtain half its value in food, and the other half in fun. The latter will be considered very valuable; the more so for being enjoyed at the minister’s house, and under the sanction of the church.”
4. “Such donation visits often operate unjustly on some preachers; they will generally be made only to the people’s favorite.”
5. “It operates generally to the injury of the cause of God and the prosperity of the church. . . . Who among us will dare, under such circumstances, to preach the whole truth, and attack men’s vices, when such a course may rob them of their bread?”
If the elder could see the present manner of raising means, he would realize that his fears were too true for the spirituality of the church. In one place where I labored, after the usual grab-bag, fish-pond, postoffice, and ring-cake, manner of raising means failed, they introduced a new invention to raise means. They called it the sleeping beauty. A corner being curtained off, the most beautiful young lady was robed for the night, and put to bed, the gentlemen having the privilege of taking a view for twenty-five cents apiece. The world would revolt at such a practice, if it were not sanctioned by the church. And this they call innocent amusement.
A few years ago, while speaking on the second message in the village of Matherston, Eld. M. arose and said that I misrepresented the professors, and that they were not guilty of such things. I then referred him to one held that winter in his house, where the most of these games were played. He said, to justify himself before the people, that they did not have the grab-bag, but they had a fish-pond, and a right glorious good time fishing too.
This appeared to be his highest view of glory, to fish with a pin hook for worthless objects. Christ said, “Feed my sheep.” John 21: 15. “I will make you fishers of men.”
P. STRONG.
CHRISTIAN SOCIABILITY.—
This is a great want in all our churches. Few are aware how many individuals and families are lost to our churches, or whose usefulness is almost wholly lost through neglect of that Christian sympathy and friendliness which is enjoined upon believers by precept and example in the word of God. Instead of the communion of saints, we have the strangerhood of believers. Where there should be Christian recognition, and hearty welcomes, and invitations to fellowship, in that society where benevolence rules, too often there is a cold indifference, very difficult to break through in order to reach the church’s heart.
Jesus Wept.
By F. J. Bideler
“JESUS wept.” At the grave of Lazarus, with those bereaved sisters, even the Son of God could shed tears of sympathy and compassion. Well might his heart be filled with anguish as he stood with those mourning ones beside that lowly grave and witnessed their deep grief, and realized the terrible weight of misery and woe that sin had brought upon a fallen race.
“Jesus wept.” Ah! methinks those tears are transformed to glittering pearls, flashing their brightness through all coming time to comfort and strengthen his bereaved and mourning ones in all their deep afflictions. Oh! the magic power of the Saviour’s sympathy. How it cheers the heart in hours of deepest sadness, while faith points from that solemn scene at Bethany, forward to the time when the voice of the Son of God will wake his sleeping saints, and raise them up to life and immortality.
I thought of that scene a few weeks ago as I stood overwhelmed in grief beside the coffin of a darling sister, when the tender sympathies of kind friends were all unheeded; and for a time my mind was enveloped in gloom which no ray of light could penetrate; but after a time those tears seemed to fall gently like soothing balm upon my aching heart, bringing light and peace such as no earthly power could bestow. Oh! it is sweet in all our afflictions to know that He careth for us, and that his compassionate heart is moved in sympathy with our sorrows.
But not only by his tears has our dear Saviour expressed his love for us, but he has given his own precious life to redeem us and to give eternal life to all who believe in him. And our loved ones who are sleeping in Jesus he will bring again, not in sorrow, as when they went down into the grave, but clothed in immortality, they shall return with joy and gladness, and sorrow and sighing shall flee away.
“How long, dear Saviour, oh! how long
Shall the glad hour delay?
Fly swifter round, ye wheels of time,
And bring the welcome day.”
F. J. Bideler.
Too Much Reading.
It is quite certain that many youthful minds in our age are made effeminate, and torpid, and incapable of strong, original thought, by too much reading. They read simply for amusement, to pass away weary hours, and there is no mental stimulus of growth and no discipline of memory. Rev. F. W. Robertson says in one of his letters:
By E——’s letter to you, I see she is reading Southey’s “Peninsular War,” and meditating one or two other great works. At Oxford, Southey’s “Peninsular War” would take six months’ to study, pen in hand, getting up the details of policy, battles, laws, geography. It is better not to read at all, than to run through such a book.
I have got a small, popular work on Chemistry, which I am reading now, of 160 pages. I have read little else for a fortnight; but then, I could bear an examination on every law and principle it lays down. Town’s “Manual of Chemistry,” a small octavo, will take me six months, I calculate; but then, as a medical man said to me to-day, if you study it in the way you are doing, you will know by that time more chemistry than nine out of ten of the medical men in this town.
I never knew but one or two fast readers, and readers of many books, whose knowledge was worth anything. Miss Martineau says of herself, that she is the slowest of readers, sometimes a page in an hour; but then, what she reads she makes her own. Do impress this on E——. Girls read too much and think too little. I will answer for it that there are few girls of eighteen who have not read more books than I have; and as to religious books, I can count upon my fingers in two minutes all I ever read, but then they are mine.
Sir Erskine Perry said the other day that, a fortnight ago, in a conversation with Comte—one of the most profound thinkers in Europe—Comte told him that he had read an incredibly small number of books these last twenty years—I forget how many—and scarcely ever a review; but then, what Comte reads lies there fructifying, and comes out a living tree with leaves and fruit.
Multifarious reading weakens the mind more than doing nothing, for it becomes a necessity at last, like smoking, and is an excuse for the mind to lie dormant, whilst thought is poured in, and runs through, a clear stream, over unproductive gravel, on which not even mosses grow. It is the idlest of all idleness, and leaves more of impotency than any other. I do not give myself as a specimen, for my nervous energies are shattered by stump oratory, its excitements and reaction; but I know what reading is, for I could read, once, and did. I read hard, or not at all—never skimming, never turning aside to merely inviting books; and Plato, Aristotle, Butler, Thucydides, Sterne, Jonathan Edwards, have passed like the iron atoms of the blood into my mental constitution.
God’s Mercy.
By G. W. Colcord
Mercy is “the disposition that tempers justice, and induces an injured person to . . . inflict less than law or justice will warrant.”—Web. It is undeserved favor. Mercy is a distinguishing attribute of God. “The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty.” Num. 14:18.
God’s great mercy toward our race is manifested in the sending of his Son into the world as its Saviour, Luke 1:78; in conversion, Titus 3:5; in longsuffering, when we transgress, Lam. 3:22; Dan. 9:9.
The mercy of the Lord is over all his works, Ps. 145:9; and in this rich attribute he takes delight. Micah. 7:18.
We should earnestly seek the Lord’s mercy, in behalf of ourselves, Luke 18:13; and for others, Gal. 6:16. We should magnify the name of the Lord in our prayers, because of his “undeserved favor.” 1 Chron. 16:34; Ps. 107.
God’s precious word brings to view the fact that his people are merciful, Isa. 57:1; and this, too, by following the example of God. Luke 6:36. Hence, it is to be kept, Hosea 12:6; to be shown with cheerfulness, Rom. 12:8; to our brethren, Zech. 7:9; to the poor, Prov. 14:31; and to the dumb brutes. Prov. 12:10.
A merciful man bringeth benefits to his own soul. Prov. 11:17; 14:21. “Blessed are the merciful; for they shall obtain mercy” from God, both in this world, and in that which is to come. Matt. 5:7. God’s plan of redemption is broad; it will save all that will be saved. But, if we neglect so great salvation, if we slight his tender mercy, where, oh! where shall we appear in the coming day? God says that he will laugh at the calamity of the wicked; and mock when their fear cometh—when mercy’s sweet voice is heard no more! Prov. 1:26. Rouse, then, my soul! stretch every nerve; and press with vigor on. Seek pardon. Ask for strength to be obedient, and live for God. Dear reader, turn to the passages cited, read, and “walk in the light.” G. W. COLCORD.