p. 166 | Review and Herald, Vol. 42, No. 21. (11/4/1873)

The Communion Question Again.

By Geo. I. Butler

“Having noticed an article in the REVIEW AND HERALD from the pen of Geo. I. Butler on ‘Open and Close Communion,’ I would like the privilege of saying a word in regard to it. His object was to show that Judas was not present at the institution of the Lord’s supper on the night of the betrayal. Now it does appear to me that the question that should concern us as Sabbath-keepers should not be as to whether Judas was present. But the vital and all-important question for us should be, Did Christ or his apostles drive him away, and not ‘let him examine himself, and so let him eat’? &c.; or has any man or set of men the power or right to say to this and that one, You are not worthy, and so drive them away from the Lord’s table? If so, please explain 1 Cor. 11:38, &c. Please give this a place in your paper, and oblige many Sabbath-keepers.

J. WALTER.

Milfordton, Ohio, Sept. 26, 1873.

REPLY.

My article on the subject of the Communion, written last spring, has seemed to bring out some criticism. First, an article calling in question the position taken that Judas was not present at the institution of the Lord’s supper, appeared. And now another point is raised, viz, whether those who do partake have any right to keep others from eating with them. I should feel that enough has been written heretofore on this subject, and so notice it no further were it not that I know questions are being raised quite often in the minds of many. It seems proper therefore to consider these points candidly, that we, as individuals, may come to right conclusions.

The question of Judas’ presence or absence at the supper is not of course decisive one way or the other, so far as open or close communion is concerned, though it has a bearing upon it. If it be granted, however, that he was absent, as I think I have proved, of course there was no necessity of “driving him away.” What Christ and his apostles would have done had he insisted on being present, we have no means of knowing. Does our friend who asks these questions think that a body of Christians assembled to partake of the broken emblems of our Lord’s body, would be compelled to do so with a thief, a libertine, or an open apostate, if they chose to press their presence upon them, because the apostle says, “Let a man examine himself, and so let him eat”? Do these words of the apostle authorize any abandoned character to force himself upon a body of Christians against their wish? and have they no right to a voice in the premises, as to whom their associates shall be? Then it gives far greater power to the wicked than to the righteous. It would seem strange indeed if the Bible gave one man, or set of men, the right to force himself upon others entirely against their wishes, while the other class had no right at all to a voice in the premises. We have no idea that Paul is to be so understood. In chapter 5 of the same epistle, verse 11, he says, “But now I have written unto you not to keep company if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.”

Now I believe the eating here referred to means the Lord’s supper. It would be strange indeed if the apostle should teach that we might eat that sacred memorial of his broken body which is declared to be an emblem of union by its very name, “communion,” with all classes of reprobates, but when we come to eat a common meal, we must be very particular about our associates. I do not so understand him. If he here refers to the sacred supper, then most certainly we, as Christians, are authorized to “examine” our fellow-communicants, as well as they to examine themselves; for we are commanded in so many words not to eat with certain classes.

The moment it be granted that we cannot “commune” with everybody, the question most pertinent is, Where should the line be drawn? We believe it should be between those who give evidence of being Christians, and those who do not. We cannot fellowship with such as those who trample God’s holy law under their feet. We know of no more reasonable line of division than this.

What then does the apostle mean when he says, “Let a man examine himself, and so let him eat”? We see nothing in this that forbids others “examining” also if the Scripture elsewhere teaches it, as we see it does. And we claim to be as desirous that persons who are about to commune should examine themselves as anybody. We advise all to be very thorough in it, lest they bring sin upon themselves.

When it is remembered that in this very connection the apostle complains of that church for being disorderly, and for turning this sacred and solemn memorial into a riotous feast, so that he says, according to the marginal reading, that they could not partake of that supper, because as I understand, they had entirely perverted its design, and when we learn that God’s judgments had followed them, so that many were sick, and many slept in death, because of this, we shall have no occasion of surprise that the apostle advises them to “examine themselves.” This was plainly a duty. But it does not forbid others making inquiry as to the character of their associates, upon such an occasion, nor of refusing to eat with them if they were wicked or unworthy.

GEO. I. BUTLER.

Mt. Pleasant, Iowa, Oct. 23, 1873.

Habakkuk 2:1.

By A. P. Lawton

“I WILL stand upon my watch, and set me upon the tower, and will watch to see what he will say to me, and what I shall answer when I am reproved.”

We are to watch what he says to us; not our neighbor or brother. Not to see whether the rulers believe on him, or if it is likely to prove a success, before we identify ourselves with it. God looks with disgust upon a position so cowardly and hypocritical. We are to go without the camp, bearing the reproach of Christ and stand by every word of the Lord though we stand alone.

The soldiers of the revolution (dark and uncertain as it was to human view), in faith and hope took up arms to free themselves from Britain's tyranny. They were a host, we are but a handful, but our trust is not in numbers, but in the righteousness of the cause, and that God who protects the right.

What, think you, would General Washington have thought of a soldier who had made up his mind to wait and see how the battle went, and what the prospects of success were, before identifying himself with the army? Think you that wise commander would intrust such a man with his plans and prospects? It is men and women of faith that God can and will use in the work of the third angel's message. Are any expecting to share in the closing work of this message who have stood by to see how the work goes on without them? Such may not flatter themselves with the hope of richly studded crowns. I would not risk their chance of having any.

God will not intrust his secret with those who have no confidence in the work. We are, by faith, to stand upon our watch, and see what the Lord will say to us; what part we are to act, and be more ready to obey than sacrifice. A proud man may sacrifice; but it is only the humble who obey cheerfully and with all the heart. Dear brethren and sisters, are we doing what we can? Are we punctual at the house of prayer? or are we saying, “There are so few, I may as well stay at home?” If there are few, so much the more need. If there were many, you would not be so much missed, but your loss would be the same. He is not a good soldier who deserts because the ranks are thin. It is true he is more exposed to the fire of the enemy, but what of the few who are left to struggle with the foe?

Such may have a bounty, but they will have no pension. Those upon the watch know that the work is closing, because unto them this secret is committed.

The trumpet is giving a certain sound, and who are preparing for the battle? Those who are sighing and crying for all the abominations that are done in the land, God will prepare. Oh! that men would awake before the coming of Him whose voice will shake not only the earth, but also heaven. The night is far spent. Soon the morning will dawn, and God's own waiting people will see him for whom they have so hopefully looked. The time of trouble is before us, but we have nothing to fear. A thousand may fall at our side, and ten thousand at our right hand, but it will not come near God's own dear people who have the seal in their foreheads.

A. P. LAWTON.

How Long?

By N. Orcutt

INFINITE goodness, and mercy, and love, have been abundantly manifest in God's dealings with his people in all their pilgrimage; never more so than with the last or Laodicean church. For years, since the warning to that church has been given, his long-suffering has proved their salvation. The admonitions and invitations of the faithful and True Witness have been extended, counseling to buy gold, white raiment, and eye-salve. The remnant have been rebuked and chastened, admonished to be zealous and repent. The threatened judgment, impending, has been stayed; the lukewarm have not been spewed out of his mouth. There is yet space for repentance. That judgment may be averted.

But how long will mercy's voice be heard? How long will the sword of justice be stayed? How long will the remnant, at ease in Zion, be reproved, admonished, and entreated, and be permitted to go on in carelessness and indifference, ere the light that is in them becomes darkness? If we are not zealous in the work of repentance, how long will God bear with us?

Dear brethren and sisters, when the Lord speaks, as he is now speaking to his people, it is time for us to listen and, hearing, to obey. “A short work will the Lord make upon the earth.” His work will prosper, but shall we prosper with it? It will prove a success, but will our feeble efforts, poor, and blind, and naked as we are, be crowned with success?

Oh! what importance attaches to the present hour! Eternal interests at stake, and the moment rapidly approaching—almost here—that will decide our destiny for weal or woe; for life in the kingdom of God, or everlasting destruction from his presence. And we are saying, “I am rich and increased in goods,” while we know not that we are “wretched, and miserable, and poor, and blind, and naked.” Murmuring at chastening and rebuke, we have failed to heed the counsel in mercy given, our love has grown cold, our faith weak. And still the “faithful and True Witness” speaks to us. But, Oh! how long can we hope for mercy, how long expect the threatened judgment to be deferred, if we heed not the warning now being given? “How long?” N. ORCUTT.

Our Reading.

By A. M. Lindsay

The world is filled with reading of all kinds—on the arts, and sciences, literature, and the common news of the day. A person will be very much in the abstract in accordance with what he gives himself to read. It is through and by the influences brought to bear on the mind that character will be formed. Those persons who are without an object in reading, only to pass away time that otherwise hangs heavily on their hands, will perhaps never awaken to feel that they have a power of intellect that might, by cultivation, be made of value to themselves and others. The very object of life is lost sight of by the majority. A continued round of daily duties fills up the time, in which excesses in pride and pleasure have their share. There are many learned in the knowledge of this world, while a complete and wretched poverty exists in regard to knowledge of the greatest moment to their everlasting welfare. Jesus said, “Many are called, but few are chosen,” and why? It is doubtless because the mind has not been rightly trained to appreciate those things that possess true merit. The mind has been following in a certain channel so long, it is hard to face right about from serving self to serving God. We should be very much surprised to be called a nation of heathen, perhaps, yet would it not be true in a certain sense? The Bible has been multiplied in many languages, and in our own land there are few families without a copy or a knowledge of it, yet a dearth exists in relation to its vital points, even among those who profess to follow its teachings. All true knowledge is summed up in these words of the wisest man that ever lived, and is the conclusion of the whole matter: “Fear God and keep his commandments, for this is the whole duty of man.” If our reading tends in this direction, we shall be making advancement in that which is of the greatest value to ourselves—elevating, ennobling, and eminently satisfactory as to its results. A. M. Lindsay.

California Camp-Meeting at Yountville and Tent Work

By John Norton Loughborough

California.

I was not conscious that so much time had elapsed since my last report through the REVIEW, until just looking through late numbers I saw my last report dated Napa, Aug. 11. The hurry of preparing for the camp-meeting, and labor in it, and moving to this place from Santa Rosa since camp-meeting, with meetings each week, have fully occupied my time. I did not design to so neglect our periodicals, and must be more prompt in the future.

My last report was from Napa, after the tent-meeting had closed there, and Bro. Cornell was laboring with the tent in St. Helena. I spent a few days with him in St. Helena, and spoke a few times in the tent. Most of the last ten days of that tent meeting, I was exceedingly busy with preparations for our excellent camp-meeting at Yountville.

Preparations for this camp-meeting were ample, and the brethren were all prompt to be on the ground with their tents as suggested in the REVIEW. We could say we were “all ready” before the hour of the first meeting, so the meeting commenced without embarrassment from temporal arrangements interfering, in any sense, with the meetings.

The power of God came down upon us in our first meeting, and continued through the entire week, and the unanimous testimony of all, from first to last, was, “God is here.” But this excellent camp-meeting has already been reported by Bro. White, in his summary of letters sent him since, and during the time of the meeting. I will say of the results of the meeting, It is not ephemeral, disappearing like a morning’s dew, but, reports from various parts of the State, both from churches and lonely ones, show that the leaven is still working.

From Mendocino Co. comes a letter in which a brother says, “I am more dissatisfied with myself than ever, since our excellent camp-meeting. I want to get nearer to God. Here we are, as Sr. — said in the camp-meeting, to contend with the cold fogs and the world. Christians are supposed to live above the world, but we shall have to contend with the flesh and the devil.”

From Healdsburg, a brother says, “It seemed to me at the camp-meeting that all the heavenly hosts were encamped about us. I am more determined than ever to live near the Lord. I must carry out the vow I made there.”

From Santa Clara Co., a brother writes, “Since returning from camp-meeting, we are more determined than ever to bear our cross, and do every duty, and shed the light of truth by our example, which is about the only opportunity we have to do much here.”

And so, all around, they speak of determinations to persevere and make more earnest efforts in the work. For myself I know I have felt more than ever like dedicating my every energy to the Lord’s cause.

On Monday of our camp-meeting, twenty-nine were baptized, and two others the first-day following, at the camp-ground.

For several nights during the camp-meeting, in consequence of a pressure of business, and in seeking God for wisdom and his blessing, I had but two or three hours’ sleep in a night, yet the Lord sustained in a wonderful manner. I remained upon the camp-ground over a week after the camp-meeting, partly as a matter of recreation, supposing that, after the brethren and sisters were gone, I should find myself entirely exhausted. But, contrary to my expectations, one day’s rest made me feel so sound that I began to enter into important writing and business matters left with me by the Conference.

Our large tent remained upon the ground the Sabbath and first-day following the camp-meeting, and a goodly number came in from Napa and St. Helena, and the intervening valley, and I gave one discourse upon the Sabbath and two upon first-day, and remained with my family upon the ground till Oct. 1, making in all seventeen days that we camped upon the ground. I then went to attend an important council and quarterly meeting at San Francisco.

Sabbath and first-day, Oct. 4 and 5, was a good time for the church at San Francisco, and others who came in to meet with them. Steps were taken which were encouraging to that church. Our hearts were made glad to meet several who had recently embraced the truth from “over the bay,” at Oakland, as the result of reading. There were also present three Danes and one Swede, people of intelligence, who had embraced the truth of late in San Francisco.

Sabbath and first-day, Oct. 11 and 12, I was with the company in Napa. Had an encouraging time there. Two more signed the covenant while I was there, making fifty-six in all who have signed it there. Although some have moved away, and one given up the truth, still there are fifty holding on there, who meet together according to their pledge. They have a very interesting Sabbath-school, quite well attended.

While I was in Napa last, an opposition discourse was given upon the Sabbath and Sunday question, in which there was not much that would be particularly new to the readers of the REVIEW, except that the elder told us that none of the law of the past dispensation was abolished, but that it was fulfilled. He said it was true, in the New Testament, the law was spoken of as abolished, but those texts were an “unfortunate translation, and meant the law was fulfilled.” We were a little curious to know what definition the elder would give to the Greek term, katargeo, rendered abolished in the New Testament, but he made no display of Greek. The king’s English of the New Testament is fatal to his no-law and law-abolished theory, without Greek. Some law is spoken of as “abolished,” Eph. 2, “taken out of the way,” Col. 2; but it is not the law of the ten commandments, but the law of types. We replied to his discourse on Sunday evening to a large audience, with good effect.

While at Napa, a good step was taken in the missionary work. Thirty-six gave their names as members of the society, and a librarian and business agent were appointed for Napa Division (No. 9) of the California Tract and Missionary Society. A meeting was held to elect trustees, and also one to consider the meeting-house matter. $800.00 were pledged in one evening toward a meeting-house. I have just learned, by letter, that the Society have a present, from a friendly outsider, of a good lot in a central place, and next week they design to commence erecting a house 26x44.

Last Sabbath and first-day, Oct. 18 and 19, I was with the church at Woodland, and gave three discourses; and upon the Sabbath, we had, for the first time, a celebration of the ordinance of humility in connection with the Lord’s supper. It was a good time. Some who thought they never could come to this, thanked God at last that they were there.

On first-day afternoon, we organized a Vigilant Missionary Society, of the sisters of this church, and while I write (Wednesday afternoon) they are having the first session of the first Vigilant Missionary Society of California. We are not fully up yet, in our missionary work, to eastern churches. We have had to obtain most of our ideas of the mission work by reading the address of General Conference in REVIEW of Jan., 1872, and what we have gathered from the REVIEW. But few of us have really realized the full force of the work. The most of our people here, I believe, wish to be workers when they understand the matter, and know how, and what, to do. We begin to realize it more and more clearly.

I learn by letters just received, that Bro. Cornell has been holding meetings at St. Helena since camp-meeting, and that thirty-three have signed their names to the covenant there. They have appointed two meetings per week. I expect to go and meet with them November 8 and 9, to still help on the work there, while Bro. Cornell goes into Mendocino Co.

J. N. LOUGHBOROUGH.

Woodland, Cal., Oct. 22, 1873.

NOT NOW.

Not now, my child—a little more rough tossing, A little longer on the billows’ foam; A few more journeyings in the desert darkness, And then the sunshine of thy Father’s home!

Not now, for I have wanderers in the distance, And thou must call them in with patient love; Not now, for I have sheep upon the mountains, And thou must follow them where’er they rove.

Not now, for I have loved ones sad and weary; Wilt thou not cheer them with a kindly smile? Sick ones who need thee in their lonely sorrow, Wilt thou not tend them yet a little while?

Not now, for wounded hearts are sorely bleeding, And thou must teach those widowed hearts to sing; Not now, for orphan tears are thickly falling; They must be gathered ’neath some sheltering wing.

Not now, for many a hungry one is pining; Thy willing hand must be outstretched and free; Thy Father hears the mighty cry of anguish, And gives his answering messages to thee.

Not now, for dungeon walls look stern and gloomy, And pris’ners’ sighs sound strangely on the breeze— Man’s pris’ners, but the Saviour’s noble freemen— Hast thou no ministry of love for these?

Not now, for hell’s eternal gulf is yawning, And souls are perishing in helpless sin; Jerusalem’s bright gates are standing open— Go to the banished ones and fetch them in.

Go, with the name of Jesus to the dying, And speak that name in all its living power; Why should thy faltering heart grow chill and weary? Canst thou not watch with me one little hour?

One little hour! and then the glorious crowning; The golden harp-strings and the victor’s palm; One little hour! and then the hallelujah! Eternity’s long, deep, thanksgiving psalm!

—N. C. Presbyterian.

Labors in Michigan.

By J. Byington

OCTOBER 4, 5, I was with the church in Leighton. They did not get my appointment in season to give all notice, but all present felt quite free and encouraged. Here I met Bro. Rumery, director of tract society, Dist. No. 4. They commenced the work this year with a zeal worthy of so good a cause.

The 11th, our meeting was a free and good one at Newton. Brethren living at a distance and from other towns came in and filled the house of worship. Bro. Olmstead, director of this district, made his arrangements to be at this meeting. The readiness of the brethren to give their pledges to the tract cause, encouraged him very much in his work. The only way to live is to be doing.

Oceana, 18, 19. There was a good attendance of brethren who live, some of them, fifteen miles apart. Four united with the church, and others will, who are waiting for baptism. We meet with them again in four weeks (Nov. 15, 16) to attend to this ordinance, as some were not present and a suitable place had to be prepared.

Here, Bro. Weeks, the director, met with us to carry forward the tract enterprise. He felt much encouraged to see so many engaged in the good work in the north woods of Michigan. I have felt much blessed in all these meetings. I will praise the Lord for all his goodness to me. My long difficulty (coughing) is better than for some years in the past. I have traveled some days fifty miles with my own team without over-fatigue. I hope to keep pace with duty the short time I have to work.

J. Byington.

Closing Report of Northern Wisconsin and Kansas Tent.

By J. H. Rogers

We continued at Mt. Hope until September 29, when it became too cool to hold meeting evenings, so we took down the tent, closing our meetings in the village school-house the evening of the 1st inst. with good interest. Sold twenty-three dollars’ worth of books.

While these meetings were closing, we started meetings at a school-house between Mt. Hope and Chapel Hill, continuing till the 8th inst., resulting in seventeen deciding to “keep the commandments of God and the faith of Jesus.” Nine were baptized. Bro. Sharp and I stayed to close these meetings while Bro. Cook went about ten miles south in to Johnson County to finish up the work there and organize them; fifteen subscribed to the covenant; two were absent, whom they rely on. About one hundred and twenty-five dollars were pledged on s. B.

To the brethren and sisters in this Conference I would like to say, We have done the very best this season we could with our limited means and few laborers for the cause. We know there are those who, not only desired help, but expected some before this, and some have felt to complain of being neglected. We are sorry it is so, but it is not on account of local interests or sectional feelings, but for the want of means and laborers in the field.

Let those churches and scattered brethren who desire labor address me at Altovista, Daviess Co., Mo., as soon as convenient, and the committee will do all they can to visit all such during the winter. Let us all take hold of this work together, more in earnest than ever before.

J. H. ROGERS.

Altovista, Mo., Oct. 15, 1873.

Almost Home.

How it cheers the wayworn and weary pilgrim to know we are almost home. Yes, home, sweet home. It sounds like music to the ear of those that have been pilgrims and strangers upon the earth, and have no abiding city here, but seek one to come. When almost fainting and faltering by the way, the thought of home gives a new engagedness to press our way onward. When surrounded by trials and temptations, and friends forsake, and everything looks dark and drear, then it cheers the heart to know that the long dark night of sadness is almost passed; that soon the morn of eternity will dawn. Then, sighing and sadness will flee away. Dear pilgrim—

“Why that look of sadness? Why that downcast eye? Can no thought of gladness Lift thy soul on high?”

Cheer up; a few more sighs, a few more tears, then all will be ended. Soon we shall land on the fair banks of deliverance in our Eden home. Arouse! arouse! thou sleeping ones. Probation is almost ended. The last sands of time are almost run. Soon we shall hear it said—“Child, thy Father calls, come home.”—Sel.

Who Are God’s Children?

We are the children of God in proportion as we are in sympathy with those who are around about us, and in proportion as we bear with each other. How sacred is man for whom Christ died! And how ruthlessly do we treat him! O my brother, O my sister, O my father and mother, you are of me, and I am of you! We have the same temptations. We are walking to the same sounds. We are upon the same journey, out of darkness toward light; out of bondage toward liberty; out of sin toward holiness; out of earth toward heaven; out of self toward God. Let us clasp hands. Let us cover each other’s faults. Let us pray more and criticise less. Let us love more, and hate less. Let us love more and smite less. And by and by, when we stand in the unthralled land, in pure light, made as the angels of God, we will pity ourselves for every stone that we threw; but we shall not be sorry for any tear that we shed or any hour of patient endurance that we experienced for another. Not the songs that you sang, not the verses that you wrote, not the monuments that you built, not the money that you amassed, but what you did for one of Christ’s little ones, in that hour, will be your joy and your glory above everything else.—Sel.

CONTACT WITH MEN.—

The man who does not go out among his fellow-men enough to permit the rains and dews of sympathy to fall upon him, is predestined to a hopeless dryness; and dryness is generally caused by the want of variety and newness in the application of truth. A thousand times better be personal than to run to the other extreme of perpetually hitting at the Pharisees. They have been killed a million times before. Here was the great power of our earlier ministry. It was neither distinguished by learning nor adorned by elegance, but it struck home with an affectionate, manly earnestness to the personal, present life of their hearers. And, to-day, while we lack not the old truths, we need newness in individuality, in illustration, and application.

MANNERS.—

“I make it a point of morality,” said a writer, “never to find fault with another for his manners. They may be awkward or graceful, blunt or polite, polished or rustic; I care not what they are if the man means well, and acts from honest intentions, without eccentricity or affectation. All men have not the advantages of good society, as it is called, to school themselves in all its fantastic rules and ceremonies, and if there is any standard of manners, it is well founded on reason and good sense, and not upon these artificial regulations. Manners, like conversation, should be extemporaneous, and not studied.”

Silence in Regard to Yourself

ONE of the most important rules of the science of manners is an absolute silence in regard to yourself.

The Wise Man Bears Adversity With Divine Temper

The wise man stands firm in all extremities, and bears the lot of his humanity with a divine temper.

The Cause Among the French in Wisconsin.

By Daniel T. Bourdeau

SINCE reporting last, I have, as a last resort, visited from house to house, going even where I had not been invited, trying to remove prejudice and get nearer to the people. One entire family has embraced the Sabbath, having a large circle of friends and relatives to whom they design to introduce me this week.

I have also held meetings in the town of Red River, seven miles and a half distant. I went to this place a week ago last Tuesday, helped at a raising, then spoke from the chart, and appointed for the next Sunday. All our meetings are in private houses. I do not feel free to leave this part of the State for several weeks yet.

We had an excellent time last Sabbath in attending to the ordinances of the Lord's house. All the brethren and sisters took part.

D. T. BOURDEAU.

Wequiock, Wis., Oct. 26.

Iowa & Neb. T. & M. Society—Quarterly Report.

By H. Nicola; Wm. H. Hankins

THE T. and M. Society of Iowa and Nebraska met at Osceola, Iowa, Oct. 12, 1873.

Eld. S. N. Haskell made some remarks explaining the cause of organizing tract societies, after which the minutes of the last meeting were read and received.

The reading of the report was followed by very appropriate remarks by Elds. Butler and Haskell, and interesting comparisons of the report of the last quarter with that of the previous year by Eld. Haskell.

SECOND SESSION.

A large portion of the time was occupied by Eld. Haskell in explaining the way successfully to accomplish the designs of the Tract Society and answering questions. Eld. Butler also made some practical remarks well calculated to advance the interests of the cause.

Financial standing of the society. Am’t on hand at commencement of the quarter, $378.00 Received on Tract fund, 198.65 “ “ W. & O. Fund, 111.00 $687.65 Paid for Pamphlets & Tracts, $152.68 “ On Delinquent Fund, 225.32 “ Cash on hand, 309.65 $687.65

Adjourned sine die. H. Nicola, Pres. Wm. H. Hankins, Sec.

Health Reform.

By R. F. Cottrell

It is by the providence of God and the sanction of his Spirit that we, as a people, have had our attention called to the subject of health reform. Many of us have been greatly benefited by a change in our habits, resulting from a study of the laws of our being, and of the proper agencies to be used for the preservation of health and life. Many of us are converts to the hygienic system of the treatment of disease, because we have thoroughly examined its foundation principles; but some are not. These are known in case of sickness by their flying to the use of drugs. They should examine the subject for themselves, and act in accordance with enlightened reason.

But there are many who have professedly adopted the reform, who have not so much as reformed their diet. They may have made some changes in the right direction from the force of circumstances and surroundings, but hearing it said, in truth, that it is not best to make the necessary changes too rapidly, they have taken this as their motto, and instead of progress, there is a constant falling back to the indulgence of perverted appetite in the use of those hurtful articles that have been decidedly proscribed by those who believe and know the truth. They have made progress in the wrong direction. Their attention has been called to this backsliding, but without effect. It may seem to them a small thing to disregard the light in so trivial a matter; but it is to be feared that just such things as these will prove their condemnation.

Light disregarded brings condemnation. If there was constant progress toward the right there would be hope; but when there is no more progress, but retrogression, what ground is there for hope? A gradual change to healthful diet may occupy weeks, perhaps months, in making the change. But if the seven or eight years, during which so many of us have had the light beaming upon us are not sufficient to have arrived at true hygienic living, how long will it take to make the gradual change? If I had admitted the truth of the proposition that “drugs never cure disease” seven years ago, I should be ashamed to-day to resort to drugs and alcoholic medication. And if I had been that length of time a convert to the dietetic reform and enjoying all the means of the light, believing such declarations and teachings as these: “The liability to disease is increased tenfold by meat-eating.” “Grains, fruits, and vegetables, prepared in the most simple and natural manner, will nourish the body, and preserve its natural vigor without the use of flesh-meats.” “Meat should not be placed before our children. Its influence is to excite and increase the force of the lower passions, and it has a tendency to deaden the moral or higher powers. Grains and fruits prepared free from grease, and in as natural a condition as possible, should be the food for the tables of all who claim to be preparing for translation to Heaven.” “Mince pies, which should never find a place in any human stomach, and the pickles, which should never have any place there, will give a miserable quality of blood.” “Saleratus in any form should not be introduced into the stomach.” “Cheese should never be introduced into the stomach.” “We bear positive testimony against tobacco, spirituous liquors, snuff, tea, coffee, flesh-meats, butter, spices, rich cakes, mince pies, a large amount of salt, and all exciting substances used as articles of food.” I should not use these proscribed articles, nor place them before others who have the same light, to tempt them to disregard it. Are these things of no importance? “Whoever turns from the light in one instance hardens his heart to disregard the light in other matters.”

R. F. Cottrell.

Glorifying God.

By D. A. Robinson

It does not require a very strong faith to believe that man could, in his innocence and purity when standing in Eden, glorify and honor his Creator.

How that heart must have been filled with love and gratitude to the one who had given him an existence, and a mind fully capable of appreciating and enjoying the blessings with which he was surrounded! But since that time a change has taken place. Man has fallen.

For six thousand years he has been degenerating physically, mentally, and morally, until his distance from his Creator, and from what the Lord designed that he should be, seems to be enough to turn the favor of God entirely from mankind. But because of his longsuffering this has not been the case.

Man may, yet, by a life of obedience, glorify God. And he is not left in darkness as to the manner in which he can do this; for the sacred word contains full instructions on this point.

“Whoso offereth praise glorifieth me; and to him that ordereth his conversation aright will I show the salvation of God.” The words of our Saviour are also to the point: “Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.” John 15:8.

This brings us to two very important subjects: the words and actions of our lives.

If the fact could be constantly kept before us, that our words and actions, when they are not in harmony with the principles of righteousness, contradict the profession we make, it might cause us to be more guarded. When our lives are in harmony with the truth of God, the fruit which we bear will be to his glory, and, in this condition, we will bear fruit.

The fruit of our lives indicates the character that we possess. “A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Wherefore by their fruits ye shall know them.”

We estimate the value of a tree, not by its fine appearance, but, by the real character of the fruit which it bears; so the Lord values us, not by the fine appearance which we make, nor by the power of eloquence that we may possess, nor by the many other things that are esteemed so highly by man at the present time, but by our moral worth.

“The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart. We believe that the end of all things is at hand, and that our characters are soon to be brought in review before the judgment-seat; and in view of this, what are we doing? Are we trying daily to conform our lives to the word of God? Are our works of that character that they will lead others to glorify God? Jesus says, “Let your light so shine before men that they may see your good works and glorify your Father which is in Heaven.”

We believe that we have received great light from the sacred page. Does that light shine forth with all the brightness that it should? If it does, then the glory of God will be the result; but if it does not, we rob God of his glory and stand as transgressors of his righteous law.

We are under obligations to glorify God, because, as the apostle says, “Ye are not your own, for ye are bought with a price; therefore glorify God in your body and in your spirit which are God’s.” Again he says, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.”

It is possible for us to do this, else these words would not have been written, because all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. 2 Tim. 3:16. And since we are admonished to eat and drink to the glory of God, it is evident that we may do it in a manner which will not be to his glory. The Saviour has given us timely warning on this point. He says, “Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares.”

This language is addressed to those who may behold the coming of the Just One. May the Lord help us to take it home to our own hearts, and give good heed thereto.

What an exalted privilege it is that we can do something to the honor of Him who has done so much for us! Whatever our situation in life may be, we can, if we are imbued with the Spirit of Christ, do something to the glory of God. Are we standing alone with none of like faith to encourage us in the right way? then we may have this assurance, that if we live in harmony with the truth which we profess, have the glory of God in view, and are actuated from higher motives than those of selfishness, the fruit of our lives will not be lost. It is when we take the glory to ourselves that we fail in our efforts to do good. Let us seek righteousness and meekness, be clothed with humility as with a garment, have that meek and quiet spirit which in the sight of God is of great price, and then can we glorify him in our bodies and spirits which are his.

D. A. ROBINSON.

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