Earlier text: A WOE COMING UPON SOME WHO DESIRE THE DAY OF THE LORDA TALK WITH GIRLS AND THEIR MOTHERS.
By Washington Gladden
I will mention only one more sad mistake which some, I hope not many, of our girls are making, and it shall be described for you in the language of one who has had the amplest opportunity for knowing whereof she speaks. “The most common defect in the training of girls is, in my judgment, the ignoring of the command to honor and obey parents. From the age of thirteen, girls and parents alike seem to regard this commandment as a dead letter. The girl of thirteen regards herself as her own mistress; she is already a woman in her own estimation, and has a right to do as she likes. If she prefers to go to parties, sociables, etc., three or four evenings in the week, rather than to spend her evenings in study, she does so. Both she and her parents, however, expect and demand that she is to be ranked at graduation as high as the laborious, self-denying, faithful workers in her class. “Again, in one congregation in this city I know of four cases well worthy of thoughtful consideration. The four families are all respectable, such people as form the majority of your own congregation. In each of three of these families is only one child. Each one of these three girls left school when she chose to do so, went into society when she pleased, spent as much time on the street as she liked, and all three, still under twenty, have now become a by-word and reproach among all who know them. In the fourth family there were three girls, two of whom cast off all restraint, while father and mother were regularly taking part in prayer-meetings. This father and mother excused themselves by saying they did not know what their girls were doing, yet the girls lived at home all the time and their neighbors knew all about their conduct.” This habit of running loose, of constantly seeking the street for amusement, and even of making chance acquaintances there, is practiced by some of the girls of our good families, and it is not at all pleasant to see them on the public thoroughfares, and to witness their hoydenish ways. I know that they mean no harm by it, but it often results in harm; the delicate bloom of maiden modesty is soiled by too much familiarity with the public streets of a city, and a kind of boldness is acquired which is not becoming to a woman. Such are some of the errors which are frequently committed in the training of our girls, and some of the dangers to which they are exposed; I am sure that you will see that none of them are imaginary, but that all of them are serious. I know that many of our girls, and mothers, too, are fully aware of them, and on their guard against them. If I have succeeded in drawing the more careful attention of any of you to any of them, I shall not have written in vain. I have left myself small space to speak of the principles and habits requisite to the development of a noble womanhood. These, however, have been suggested in what I have said already. In avoiding the mistakes to which I have referred, you will be guided to the right principles of conduct. Let us speak very briefly of some of the elements which go to make up a beautiful womanly character:— The first is industry. The willingness and ability to work, lie, as I have said already, at the basis of all good character. The moral discipline, the patience, the steadiness of purpose, the power to overcome, that are gained in work, and only in work, are just as necessary to women as to men; and the girl who is given no chance of learning these traits is sadly defrauded. Besides, there are certain strong reasons why girls ought to be well trained in that particular kind of work which they are most likely to be called to perform. “All women, however situated,” writes one of my correspondents, “should have a practical knowledge of manual labor; should know how to cook, how to purchase household stores, how to avoid waste, how to buy, cut, and sew garments, how to nurse the sick. All these things should be a part of a thorough education, and few women can pass through life, no matter what their means or station, who will not find the time when such knowledge will help others, even if they personally may get on very well without it.” So say a great many of them, and it is all true. “I would train my daughter,” writes one, “to regard all work, in the broadest meaning, as honorable. Whatever is necessary to be done is honorable work, for highest and lowest alike.” After industry comes thoroughness. It is not enough to be busy; we ought to do well whatever our hands find to do, else we may be forced to say what Hugo Grotius said when he came to the end: “Alas! I have spent my life in laboriously doing nothing.” To be thorough in study, to be thorough in all work, ought to be the aim of every girl, not less than of every boy. Our methods of female education have encouraged superficiality rather than thoroughness; we have given our girls smatterings of many things, and mastery of few things. We teach them a little Latin, and a little French, and a little Italian, and a little German, and a little Spanish, and a little English—precious little, too, generally; we give them a few lessons on the piano (not often too few, however, of these), and a few lessons on the organ, and a few on the harp, and a few on the guitar, and a few, perhaps, on the violin or the banjo; we let them take oil-painting for a quarter, and water-colors for a quarter, and crayons for a quarter, and china decoration for a quarter, and so on, and so on; and the poor things, when they are done with it all, know a little of everything, and not much of anything. Don’t do it, girls; life is short and art is long; you cannot be mistresses of all the arts. It is better to confine yourselves to a single branch and make yourselves proficient in that. It is much better to say, “This one thing I do,” than to say, “These forty things I dabble in.” After thoroughness, independence. A habit of relying on your own judgment, a habit of thinking for yourself, and caring for yourself, not selfishly, but in a true womanly fashion,—a habit of taking responsibility and bearing it bravely,—is one of the habits that women as well as men need to cultivate. Your parents ought to give you some chance to form this habit; it is a great mistake to shield a girl from all375 care, and then, by-and-by, when the helpers on whom she has leaned fall by her side, to leave her with judgment untrained and powers undisciplined, to carry the burdens of life. Respect for character, for manhood and womanhood, more than for money, or rank, or even genius, is another of the first lessons that every girl ought to learn. Virtue, truth, fidelity—these are the shining things that every true woman honors, and she who values above these a coat-of-arms or a bank account, degrades herself. There is a silly snobbery among some of our girls that is the reverse of lovely. I see them now and then spurning association with worthy young men and women who are poor, and hear them talking in a large way about blue blood, when all the blue blood that is in their veins flowed into them from the veins of tanners or woodchoppers. Shame upon the girl who cannot recognize and honor in others the same qualities that lifted her father or her grandfather to wealth and station! I might speak of many other elements of character indispensable to the truest womanhood, such as truthfulness, and conscientiousness, and purity, and modesty, and fidelity, but I will only name one more which sums up much of what my friends have written, and that is,— Consecration. It is a great word. It means many things. It means, to begin with, that God has some purpose concerning you, some good work for each of you to do. It means that he has given you the power to serve in some way, and that he wishes you to devote that power which he has given you to that service for which he created you. What kind of work he has for you to do I cannot tell; but I know that he has called every one of you with a high calling, to some ennobling work. Not to be butterflies, not to be drones, not to be sponges, has he called any of you; but to be helpers, and ministers, and friends of all good; to wait with ready hands and loving hearts for the service that you can do for him. Most of you will be called, by-and-by, to the dignity of wifehood and motherhood; there is no greater dignity than that, and no nobler work. One of the ladies asked me to describe the successful woman. There is more than one type, I answer, but among them all is none more illustrious than that of the wife and mother; the woman who builds and rules a beautiful and happy home; who holds the honor of her husband and the reverence of her children; who leads those whom God has given her up to vigorous and virtuous manhood and womanhood, imparting to them by daily communion with them her own wisdom and nobleness, and sending them forth to do good and brave service in the world. But marriage is not for all of you, and should not be for any of you the chief end. “I try to teach my daughter,” writes one, “that while happy wifehood is the glory and blessing of every true-hearted woman’s life, and maternity the crown of this, more to be desired than queendom, she should hold herself too pure and dear a thing to marry for home, or position, or because it is expected of her.” Many women are living happily and nobly out of wedlock, and no one is fit for it who is not fit to live without it. To what kind of service our Lord has called you, then, I cannot tell; but I know that for you as for him, the joy of life must be, not in being ministered unto, but in ministering. God help you to understand it, girls, before it is too late. There is so much good in living, if one knows how to live; there is so much delight in serving when one has learned to serve, that I do not like to see any of you going on aimlessly and selfishly, and laying up in store for yourselves a future of disquietude and gloom. There is a better and brighter way than this, a way that has never been pointed out more clearly than in the simple words of our good friend, Mr. Hale: “To look up and not down; to look forward and not back; to look out and not in; and to lend a hand.” Set your feet in that path, and follow it patiently, and you will find it the path “that shineth more and more unto the perfect day.”—Washington Gladden, in St. Nicholas. CAMP-MEETINGS; A SUGGESTION.
By A Mother
I have been seriously pondering the question in my mind whether the mothers who have infants in their arms should go to camp-meetings. Will any one solve my doubts on this point? It is a noticeable fact that there is always a large number of these little innocents at the yearly feast of tabernacles. It has been my fortune at every camp-meeting that I have attended, except one, to have a little one in my arms, and many times have I been obliged to leave in the most interesting part of a sermon, with the thought that baby was going to cry, and I should hear the familiar command, “Take that baby out.” I have felt not a little sympathy for the mothers I have seen sitting with anxious faces, on seats without backs (for they must not go to the front, and there are no backs to the seats in the rear), trying by every imaginable device to keep the little ones quiet, that they might receive a few droppings from the altar. I have known by experience what a cross it is for these mothers to come, some of them many hundred miles, not a few all alone, with the care of a large, active baby. If you watch them, before the meeting is nearly over, you will see how tired these mothers look. They have a double task upon their hands, that others do not realize. Now I ask, Should mothers who have the care of these little ones go to camp-meeting? If you say they certainly ought, I would suggest that it would be a good plan to have a few seats in the rear with backs to them, reserved for “mothers and babies.” I think if this sign were to be put over them, the crowd would not interfere; for they are not fond of babies. A SERMON IN RHYME.
By D. W. Hoyt
If you have a friend worth loving,
Love him. Yes, and let him know
That you love him, ere life's evening
Tinge his brow with sunset glow.
Why should good words ne'er be said
Of a friend until he's dead? If you hear a song that thrills you,
Sung by any child of song,
Praise it. Do not let the singer
Wait deserved praises long.
Why should one who thrills your heart
Lack the joy you may impart? If you hear a prayer that moves you
By its humble, pleading tone,
Join it. Do not let the seeker
Bow before his God alone.
Why should not your brother share
The strength of “two or three” in prayer? If you see the hot tears falling
From a loving brother's eyes,
Share them. And, by sharing,
Own your kinship with the skies.
Why should any one be glad,
When a brother's heart is sad? If a silvery laugh goes rippling
Through the sunshine on his face,
Share it. ’Tis the wise man's saying—
For both grief and joy a place
There's health and goodness in the mirth
In which an honest laugh has birth. If your work is made more easy,
By a friendly, helping hand,
Say so. Speak out brave and truly,
Ere the darkness veil the land.
Should a brother workman dear
Falter for a word of cheer? Scatter thus your seeds of kindness,
All enriching as you go—
Leave them. Trust the Harvest-giver,
He will make each seed to grow.
So, until its happy end,
Your life shall never lack a friend.
—D. W. Hoyt. CASTING ALL YOUR CARE UPON HIM.
By Sarah F. Smiley
In the summer of 1878, I descended the Righi with one of the most faithful of the old Swiss guides. Beyond the service of the day, he gave me unconsciously a lesson for my life. His first care was to put my wraps and other burdens upon his shoulder. In doing this he asked for all; but I chose to keep back a few for special care. I soon found them no little hindrance to the freedom of my movements. But still I would not give them up, until my guide, returning to me when I sat resting a moment, kindly but firmly demanded that I should give up everything but my alpine stock. Putting them with the utmost care upon his shoulders, with a look of intense satisfaction he again led the way. And now, in my new freedom, I found I could make double speed with double safety. Then a voice spoke inwardly, “Ah, foolish, willful heart, hast thou indeed given up thy last burden? Thou hast no need to carry them, nor even the right.” I saw it all in a flash, and then as I leaped lightly on from rock to rock down the steep mountain side, I said within myself, “And even thus will I follow Jesus, my Guide, my Burden-bearer. I will cast all my care upon him, for he careth for me.”—Sarah F. Smiley. SABBATH-SCHOOL CONVENTION AT RAYMOND, PA.
By F. C. Oviatt
THIS convention was held May 29, 30. Every school in the district was well represented, and from some schools there was quite a full attendance. We have never before had so large a gathering in Pennsylvania. Arrangements had been made, not so much to show what our schools could do, as to secure the most practical good from the occasion by the discussion of those principles which lie at the foundation of success in the Sabbath-school work. Sabbath morning the school was conducted in the usual manner, all present taking part. Having been previously seated by the President, all were in readiness when the hour came for the opening exercises. The general exercises consisted in questioning the second division, and a short but spirited exercise upon the map. After an intermission of five minutes, Sister Lindsay spoke on the relation of parents to children, from Col. 3:20, 21. Sabbath afternoon, we listened to a discourse on the True Vine, from Eld. Saunders. Then followed in quick succession stirring testimonies from brethren and sisters, expressing their determination to draw near to God, and work more earnestly than ever before for their children and for all the unconverted Sabbath-school scholars. This was indeed a precious season. We felt that the Holy Spirit was with us. Sunday morning, after a short season of prayer especially for the children, nearly eighty responded to the roll-call with such texts of Scripture as would best express their feelings. Then Bro. Oviatt made general remarks on the Sabbath-school work, and quite fully explained the duties of a Superintendent. He was followed by F. C. Oviatt, on how to be a good Secretary. After a brief intermission, Sister Lindsay very ably handled the subject of teaching, illustrating by class exercise. Eld. Saunders then spoke for a short time on the spiritual relation between teachers and scholars. How to learn a lesson was explained in a clear manner by Mrs. D. C. Phillips. Bro. Knapp spoke on the subject of teachers’ meetings. Although we had been assembled so long, the meeting was interesting and spirited to the close. The last hour was filled up with a variety of exercises, among which was a recapitulation of the Sabbath-school lessons which describe the journey of the children of Israel from Egypt to Canaan, the places being pointed out on the map; select reading, four essays, rehearsals by the Sabbath-school scholars, etc. We had good music and good order. An unusual degree of interest was manifested throughout the entire meeting. The special influence of the Spirit of God was felt during each exercise. Some were heard to remark that they did not remember of ever enjoying a meeting better. All regretted the close of the meeting, for nearly if not quite half the exercises had been omitted for want of time. We trust that the result of this convention will be shown by a deep and lasting interest in the Sabbath-school work. No curiosity exhibited in this city for years has attracted such general attention as that wonderful plant at Shannahan’s art gallery. Fully three thousand people have visited the place to look upon the botanical wonder. It is said to be indigenous to Japan. Its technical term has not been ascertained, but it is known, and appropriately so, as the “Baby Plant.” It is of the genus lily, sometimes attaining the height of four or five feet, and blossoming semi-annually. The one of which we write is, however, not more than twelve inches in height, with leaves about six inches long and two wide. The flower is star-shaped, having five petals of handsome brown and yellow color. The calyx encircles and protects a tiny little figure that bears an exact resemblance to a nude baby, its little arms and legs outstretched and the eyes distinctly marked. Hovering over the diminutive form is a small canopy, angel-shaped, having extended arms and wings, and peering closely into the face of the infant. The family of plants of which the “baby” is a member produce not only the specimen on exhibition, but also give perfect imitations, if such they can be designated, of different animals, insects, and birds. Mrs. Mark Hopkins, of San Francisco, has one of the latter varieties for which $300 was paid.—Oregon Standard (Portland). KANSAS SABBATH-SCHOOL ASSOCIATION.
By W. E. Dawson; Ada A. Dawson
The third annual session of this Association was held at Wakarusa, Kan., in connection with the camp-meeting at that place. The first meeting was held May 21, 1880, and was opened with prayer by Bro. G. H. Rogers. Twenty-one schools were represented by regularly appointed delegates. Several schools not having regular delegates, were represented by persons present who were acquainted with their condition. The minutes of the last session were read and approved. The President was authorized by vote to appoint a Committee on Nominations. Eld. J. Lamont, John Gibbs, and G. C. Beach were appointed such committee. The Secretary presented a report showing the present condition of the schools in the State. From this report, it appears that most of our schools are well supplied with the “Song Anchor” and “Gems of Song,” and that each school of which the State Association has any knowledge, is taking a club of the weekly Instructor. A number of schools are without any suitable record book, and of the one hundred and eleven classes in the Sabbath-schools, only fifty-six are supplied with class records. Of maps illustrative of Bible scenes, there seems to be almost a total destitution. In the matter of prompt reporting, our schools seem to be making decided improvement. For the quarter ending Jan. 1, the Secretary was able to compile the first complete report of the schools in the State, every school of which we have any knowledge having reported at that time. On motion, the meeting adjourned to call of Chair. SECOND MEETING, MAY 23.—The minutes of the last meeting were read and approved. The committee previously appointed reported the following nominations: For President, W. E. Dawson, Ottawa, Kansas; Secretary and Treasurer, Ada A. Dawson, Ottawa, Kansas; Executive Committee, W. E. Dawson; Smith Sharp, Ottawa, Kansas; and Oscar Hill, Grenola Kansas. The persons nominated by the committee were severally elected. The following resolutions were presented and unanimously adopted:— Resolved, That it is the sense of this Association that every school should have a penny box for Sabbath contributions, and that each school should donate one-tenth of its collections to defray the expenses of the State Association. Resolved, That we urge every one who may organize a Sabbath-school in our State to see that it is supplied with school and class records. On motion, the Association adjourned sine die. Bible Religion and Good Manners
—Bible religion improves good manners. It teaches what it commands: “Be courteous.” COVETOUSNESS
By James White
The sin of covetousness is forbidden by the tenth precept of the moral code. That precept, commencing with the words, “Thou shalt not covet,” was spoken by the voice of the Lord at Mount Sinai, and engraven in the tables of stone by his finger. The New Testament classes the sin of covetousness with some of the higher crimes forbidden by the moral law. “Mortify, therefore, your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry; for which things’ sake the wrath of God cometh on the children of disobedience.” Col. 3:5, 6. Covetousness is an inordinate desire to obtain some supposed good. But it is a great mistake to charge the sin of covetousness upon the wealthy man who has obtained his wealth in an honorable manner, and who, feeling his obligation to God, holds himself in readiness to bestow the goods intrusted to his care wherever Providence may indicate. Heaven does not regard such a one as guilty of the sin of covetousness. This sin more frequently lies at the door of the poor, who yield to the inordinate desire of their selfish hearts for the good things in the possession of the more wealthy. May God pity the worthy, suffering poor, and may their hearts ever be free from the guilty stain of covetousness. The Bible speaks of the poor in words of pity and tenderness, and promises blessings upon the heads of those who consider the poor to relieve them; and the blessed book of God is full of curses upon the heads of those who oppress the poor. But it is possible for those whose hearts deeply sympathize with the poor, to act toward them in a manner to lead them into the sin of covetousness. We call in question this sounding of trumpets in publishing through our papers that we have raised funds for the support of the needy, thus calling the attention of the selfish eye of covetousness to such a fund. Several years since, we raised a benevolent fund, and made the whole matter public. The result was that appeals came in on this wise: One poor sister asked for a sewing-machine, arguing that with this benefit she could support herself. And others wanted sums, more or less, to start them in business; but in every such case where requests were granted, as the sequel proved, the money was nearly or quite thrown away. The divine injunction to feed the hungry, and clothe the naked, does not mean to give them six months’ provision, and two suits in advance, lest they should want for food and clothing. Pay the laboring brother all he earns, and perhaps a little more, and after fully paying that poor washerwoman all she earns, make her a little present to carry home to her poor children. Feed the hungry with plain, healthful food, and clothe the naked with humble raiment, befitting their position and business. “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.” Gal. 6:10. It is frequently the case that persons are thrown out of employment for keeping the Sabbath, and this proves a severe trial of their faith. Others are as severely tried in other ways. If these trials were not necessary, the Lord would not suffer them to come upon his people. Without these trials the church would be filled with unworthy members. But it is sometimes the case that unworthy people throw themselves upon the market in this way. They will propose to keep the Sabbath, if some one will find them a good place among Sabbath-keepers. Such generally wish the very highest wages, and are ready to complain if they cannot have almost everything their own way. But, in nine cases out of ten, those who buy them away from the very trial they need, make a bad bargain financially, and hasten the ruin of those who refuse to stand the trial of their faith. The words of the Lord by the prophet are to the point: “Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house?” Isa. 58:7. Let all have a chance to be properly tried and tested. And when they have proved themselves true to God and his truth, even if their steadfastness results in being turned out of employment, or out of their homes, then it would be much safer to extend to them the helping hand. The covetousness among us, as a people, is alarming. As soon as a man of wealth comes among us, he is beset by that selfish class among the poor who entirely overlook the wants of the cause, and labor to be personally benefited by the means which others have earned. These throw strong temptations in the way of the wealthy. They make the way very hard for them, and sometimes drive them away from the truth. They will beg and borrow. They will make good promises which they will never fulfill. The amount of means sponged from our wealthy brethren and from our treasuries by these covetous persons annually is nearly equal to the amount given to the support of the cause. If these persons would manifest a tithe of the shrewdness and perseverance in obtaining a support by honest labor that they do in getting it out of other people, they would have a competence. The past eight months we have lived in an office chamber, and have rented our good home in this city, for the want of that means which misplaced confidence and sympathy has led us to bestow upon those who would not under the same circumstances do as we have done. And our experience is that the result of helping the poor too much makes about three-fourths of them our bitterest enemies in the end. “And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.” In the 16th of Revelation we read, “And the great city,” doubtless referring to the same city, mystic Babylon, “was divided into three parts.” The usual designation of these three divisions, as Paganism, Catholicism, and stagnate or apostate Protestantism, is doubtless the correct one. The fall is shown by Rev. 18 : 2–8 to be a moral fall. The second angel’s message, uttered near the close of the first half of the present century, announcing this fall, could not therefore apply to Paganism; for that has always been in a fallen condition morally. It could not apply to Catholicism; for that also has always been but a mass of superstition and iniquity. In the Protestant division the fulfillment of this message is therefore alone possible; for this alone, at the time the message was due and was given, was in a condition in which it could experience a moral fall. Under the impetus of the Reformation and the stirring notes of the reformers, the Protestant body broke from its identification with Rome, and in numerous divisions in later years pushed the work of reformation to various degrees of success. But they all stopped short of a complete work, and were content with what Alexander Campbell calls a “reformation from popery only in part.” The time had come for a further advance. The divisions and dissensions must be healed by the promulgation of a truth of such all-absorbing importance that denominational lines would crumble and melt away before it. The glorious announcement of the soon-coming second advent of the Son of God was made. What it did for the few who did receive it, it would have done for all had they embraced it, and union would have reigned over the Protestant world. Here was something very desirable to attain. If they did not receive this, they had something to lose; for, according to the parable, “from him that hath not [made a good improvement of what he has] shall be taken away even that which he hath.” The churches then reached a turning point, when they must either advance or recede. Unfortunately they rejected the message of the advent, which would have brought them into an advance position, and so fell—fell behind in the march of truth, fell out of the channel through which God’s Spirit works, and passed into that period of moral apathy and decline which has brought them to the state they are in to-day. Since, then, the message of Rev. 14 : 8, applies only to the Protestant division of the mystic city, as that alone was in a position to fall morally when that message was given, it may be asked how we shall understand the term “Babylon.” Is it restricted, the name of the whole being applied to only a part? Or is it universal, meaning Babylon in all its parts? If restricted to the Protestant division alone, how can the prophet immediately add, “Because she made all nations drink of the wine of the wrath of her fornication;” that is, corrupted them by her false doctrines, and corrupted herself by her unlawful connection with them? For, as applied to this division alone, it might be claimed that the charge is too broad, Protestantism not being alone responsible for all this work. But if taken in its unlimited sense, how could it be said down here in the present generation, Babylon is fallen, when such had for ages been the condition of its two principal divisions? There is, we think, an answer to these questions which clears them of all difficulty. Let the term Babylon, as seems most natural, be taken in its broadest sense; let the announcement, “Babylon is fallen,” apply to it all; but let the message have its fulfillment in this present generation only. Why, then, should the message be located here? Because it could not properly have been given at any other time. When men criminally lost the knowledge of God, and fell into Paganism, Babylon began; but the fall could not then be announced. When by unlawfully mixing Christianity with Paganism men fell into Catholicism, another great division was established, that also being in a deplorable condition morally; but it was not time yet to announce it as in a fallen condition, because of the developments yet to be made. Under the work of the Reformation an advance movement began. But the Protestant bodies, falling successively under the creed-power, split into fragments, and the third great division of this mystical city was established. A last remedy, a crowning message of truth, is sent especially to this portion of Christendom, and is rejected. A moral fall is the consequence. And now the message can be properly proclaimed; for the last division of Babylon has been developed and is fallen. There is nothing more to come. The city is completed, and is now all found in the condition in which the judgments of God will overtake it in the great day. And now the announcement, “Babylon is fallen,” applying to it all, can be made, which could not have been made while any portion of this mystic city remained to be developed, or while any division which had been developed had not fallen. The message of Rev. 14, while using the term Babylon without limitation, did not declare that the pagan and papal divisions which had been corrupt during their whole history, then fell, but, the last division having fallen, the announcement could be made respecting the whole, that it “is fallen.” By this view we are not obliged to plead for any embarrassing limitation of the term Babylon, and the delay of the announcement of the fall to the present generation is easily accounted for. Modesty, Humility, and the Sobriety of Mind
—Modesty and humility are the sobriety of the mind; temperance and chastity are the sobriety of the body.—Whichcote. THERE could be no more complete vindication of the position we have held for years respecting the condition of the mass of the Protestant churches as a fulfilment of prophecy than is given below, in the words of Mr. Boole. The moral condition of the great majority of professed Christians is becoming so marked that it is a subject of comment everywhere, not merely by those who maintain an attitude of hostility toward Christianity, but by those who are its friends, and who deplore the facts as they appear. In setting forth the fulfilment of the prophecy on this important subject, we have no need, either to make any assertions or to use any language of our own. All has been said that need be said, and that, too, by those who cannot be accused of any sympathy with views held by Adventists. But what they have said, we have certainly a right to use, not with any design to wound or injure, but to show the fulfilment of an important prophecy, and the manifestation of a startling sign of the times. F. A. B., of Massachusetts, copies the article for us, which, under the heading of “Something Wanting,” reads as follows:— “The Zion’s Herald recently contained the following editorial, referring to Moody and Sankey’s meetings:— “‘“SOMETHING WANTING. There is no lack of crowds at the meetings of the evangelists, in Brooklyn. Indeed, the multitudes, especially of professed Christians, somewhat impede the progress of the work in the direction of the unconverted; . . . yet, while much good, direct and indirect, has been accomplished, there has been no general revival influence sweeping through all ranks of society, and making itself felt upon the worldliness of the times. What is more ungrateful in its insignificance is the fact, which Mr. Moody states with great impressiveness and much sorrow (and one of which Mr. Varley had spoken as a matter of his own experience in America), that he fails to find a readiness on the part of Christian people to enter upon the work of personal effort for the salvation of others. . . . There seems to be a lack of adequate spiritual preparation, of deep conviction of duty, of a positive and lively faith. . . . Much the same want is felt in our city. . . . There is not religion enough to overcome the attraction of lectures and concerts which crowd every evening in the week. . . . It is personal consecration that is now needed.”’” Commenting on this in the Advocate of Holiness, Mr. Boole says:— “This is a plain statement of facts, as to the general condition of the church, and it will not do to thrust aside such a statement, with the ungenerous fling that ‘there is more of their carping and fault-finding.’ The difficulties spoken of stare every earnest minister of Christ full in the face the moment he enters upon any determined effort for the salvation of souls. “‘There is not religion enough to overcome the attraction of lectures and concerts.’ Who doubts it? Let the empty seats in the lecture-room answer. Let the dull, cold walls respond! “Revival work is up-hill business with us; the grade is too steep, and the power of the locomotives pulling the train altogether inadequate to the task. Hence the puffing and blowing over every little ‘effort,’ or ‘labor’ for Jesus. . . . “Until the people of God awake from the awful stupor in which a spirit of worldliness has sunk them, . . . there will be no readiness on the part of Christians to enter upon personal efforts, and the prayer-meeting will be cold, formal, and dead, . . . and in the present spiritual prostration of so large a mass of Christians, if they should consecrate themselves, how long would it be before they would become weary in well-doing? Have we not seen it tried? Is not three months a long time for such ‘spurts’ of zeal? . . . The sad, mournful fact remains that thousands of the church of God give evident tokens of no sympathy, no love for the cause of Christ, no interest in the eternal welfare of their neighbors. Money, business, pleasure, sensation;—these are the things in which soul and body are consumed.” CHURCH TRIALS.
By S. B. Whitney
Church trials are disagreeable things, and not a pleasant subject to write about; but if anything can be said to improve their character, or possibly, in some instances, to remove the necessity for them altogether, it may be well to say it. Having had some experience which we think has been profitable, we are inclined to give others the benefit of it. Having had occasion, in connection with the organization of churches, to arrange matters of difference between brethren, in one especially perplexing case the following course was pursued: After giving such instruction as the case seemed to demand, in which attention was called to the articles in late REVIEWS from Bro. and Sr. White, pointing out our neglect to follow the directions of the Saviour in cases of trespass, opportunity was given for any to make such acknowledgments as their feelings might dictate. To this several responded. An attempt being made by a good brother to bring in some personal matter for explanation, we asked him to waive it for the present, stating that if it became necessary to introduce such matters it would be done at the proper time. We then requested those who had grievances and had failed to take the proper steps, to correct their mistake as far as possible by now taking those who had grieved them aside and following the Saviour’s rule. This request was complied with, and the results confirmed the wisdom of such a course. It was a little tedious for those who had to wait; but when the parties returned, their eyes red with weeping, but their countenances indicating relief and even joy, we felt that it was time well spent. I could not but contrast the scene with others that I have witnessed in connection with such matters. There were no humiliating exposures, no efforts at self-justification,—no unkind recriminations,—no strengthening of former prejudices, but, on the contrary, the entire restoration of union and fellowship was reported, and all that remained for us was to proceed with the organization of the church without further difficulty.