p. 140 | Review and Herald, Vol. 53, No. 18. (5/1/1879)

THE STREAM OF SACRED HISTORY.

There is something beautifully suggestive in the course taken by the stream of sacred history. It seems to wander along at its own “sweet will” through all possible variety of circumstances. Like a natural river, which glides onward through light and shade, now dashing in wild music over rocks and down the gorges, anon skirting with rippling tides the base of the mountain and the slope of the hill, and then winding away through quiet valleys and shaded glens, through broad fields and open plains, on its onward journey to the far-distant sea—so the river of Bible history. Starting on its course in a garden, then turning to the eastward of Eden and passing hurriedly through the land of Nod, it meanders through the rural realms of patriarchs, then roughens and deepens and widens into a flood, swollen by all the fountains of the great deep and the opened windows of heaven—a flood which became the grave of the old world, yet bearing upon its bosom the cradle ark of the new.

It narrows again within its banks, and pouring down the sides and kissing the feet of old Ararat, the first-mentioned mountain and sentinel of a restored earth, it moves with rapid current over the plain of Shinar, reflecting on its waters the tower of Babel. We see it threading its path among the cities of the plain, zigzagging with Abraham, Isaac, and Jacob; rushing with haste through the ravines among the mountains of Seir, past the encampments of the “dukes of Edom” and the “mighty men of Moab;” rolling like another “river of Egypt” through the valley of the Nile; sweeping the strength of the fields of Zoar, the yeomanry of Ham and their rebellious king, into the Red Sea. But even here it is not lost; for, passing through the Red Sea, like Jordan through the Gennesaret, without mingling with its waters, it follows the track of a new nation through the wilderness, and enters with them the portion of their inheritance. Here it increases in volume and pace as it traverses the times of the conquest, and then is content to confine for ages its main course within the limits of the wonderful Land of Promise.

It reflects in its mirroring waves all phases, and conditions, and circumstances of society. As the spreading sycamore, and the lofty elm, and the stalwart oak cannot exclusively claim the right of cooling their feet by the watercourses, but must also admit the aspen, the alder, and the willow, the lowly herb, the fern, the brake, and the bulrush to the same privilege, so also on the bank of this stream. Not only the cedars and oaks—kings and captains—cast their shadows, but also the poor and the lowly, the widow and the orphan, have here a place. It floats by mighty cities—Jerusalem, Nineveh, Babylon—bearing their memorials to future generations; but it forgets not in its course the humble hamlets and peaceful villages, Zarephath, Nain, Bethany. It dashes against the walls of royal palaces—walls which echoed to the voices of Pharaoh, Eglon, David, Solomon, Belshazzar, Cyrus, Ahasuerus, and Herod. It also lingers and eddies by the lonely cottage home; by Deborah under the palm tree; by the tent of Jael; by Gideon threshing wheat by the winepress; by “the house of Obededom the Gittite,” the man who took such loving care of the ark during its temporary sojourn that the Lord blessed him and all his household; by the house of Zacharias and Elizabeth in the hill country, the home of Lazarus and his sisters, Paul’s hired house, and John’s island exile.

This wonderful stream dashes through “the pomp and circumstances of war;” it also “glides along in a trance of song” through vales and meadows of peace. Its still waters slowly meander through many “green pastures” of prosperity; they also creep through many barren moors and desolate wastes, rehearsing in their murmurs many a tale of sin, and suffering, and distress.

As we trace the winding course of this stream for four hundred years, it culminates at the foot of Calvary.

“In the cross of Christ I glory, Towering o’er the wrecks of time: All the light of sacred story Gathers ’round its head sublime.”

His death is the explanation of the past, the promise of the future, the key to all history.—Sunday Teachers’ Treasury.

CHURCH TRIALS.

By Jos. Clarke

A church trial originates in some wrong doing on the part of one or more, which, not being righted at the proper time, grows up and increases in strength, until it becomes a burden and hindrance to the cause, and something must be done.

Now if all would watch closely the beginnings of evil, and guard carefully the heart and tongue, or if offenses arise see to it that they are thoroughly confessed and forsaken, then the demand for trials would not exist, and all church trials would be prevented by each one holding a daily and hourly court in his own heart.

It is bad enough to commit a wrong, and to be under the necessity of humbling one's self to make confession; but to add to this the tenfold disgrace of being held up in a church trial to the gaze of the congregation, and to the shame of the cause, and to the pity of God and his angels, until a confession is wrung from an unwilling tongue, is far more trying. If people would always keep this principle in view, it would save many a long and tedious church trial.

JOS. CLARKE.

MOTHER AND DAUGHTERS.

By J. B. FRISBIE

(Rev. 17:5.)

ROBERT JAMIESON, D. D., in his Critical and Explanatory Commentary on the Old and New Testaments, says of Rev. 17: “The harlot is not Rome alone (though she is pre-eminently so), but every church that has not Christ’s mind and Spirit. False Christendom, divided into very many sects, is truly Babylon, i. e., confusion.

“I am inclined to think that the judgment (chap. 17:1, 2) and the spiritual fornication (chap. 18:3), though finding their culmination in Rome, are not restricted to it, but comprise the whole apostate church, Roman, Greek, and even Protestant so far as it has been seduced from its first love (chap. 2:4) to Christ, the heavenly Bridegroom, and given its affections to worldly pomps and idols.”

This Commentary was written by Robert Jamieson of Scotland, and published in New York in 1875. J. B. FRISBIE.

MICROSCOPES

Upon examining the edge of the sharpest razor with a microscope, it will appear fully as broad as the back of a knife—rough, uneven, and full of notches and furrows. An exceedingly small needle resembles an iron bar. But the sting of a bee, seen through the same instrument, exhibits everywhere the most beautiful polish without the least flaw, blemish, or inequality, and it ends in a point too fine to be discerned. The threads of a fine lawn are coarser than the yarn with which ropes are made for anchors; but a silk worm’s web appears perfectly smooth and shining, and everywhere equal. The smallest dot that is made with a pen appears irregular and uneven. But the little specks on the wings or bodies of insects are found to be the accurate circle. How magnificent are the works of God!—Selected.

THE SABBATH.

By P. W. Robertson

I AM more and more sure by experience that the reason for the observance of the Sabbath lies deep in the everlasting necessities of human nature, and that as long as man is man, the blessedness of keeping it, not as a day of rest only, but as a day of spiritual rest, will never be annulled. I certainly do feel by experience the eternal obligation, because of the eternal necessity, of the Sabbath. The soul withers without it. It thrives in proportion to its observance. The Sabbath was made for man. God made it for men in a certain spiritual state, because they needed it. The need, therefore, is deeply hidden in human nature. He who can dispense with it must be holy and spiritual indeed. And he who, still unholy and unspiritual, would yet dispense with it, is a man who would fain be wiser than his Maker. We, Christians as we are, still need the law, both in its restraints and its aid to our weakness.—P. W. Robertson.

A Good Example Is the Best Sermon

A GOOD example is the best sermon.

The Power of Habit

A GOOD example is the best sermon.

HABIT is a cable. We weave a thread of it every day, and at last we cannot break it.

The Harvest of Character

How can we expect a harvest of thought who have had not a seed-time of character?—Thoreau.

The Helpfulness of Laughter

EVERY man who has successfully carried great burdens in the world, will testify that he has been helped by laughter.—Alliance.

Wisdom’s Blessings of Long Life, Riches, and Honor

LENGTH of days is Wisdom’s right-hand blessing, typical of eternal life; but in her left hand are riches and honor.—Matthew Henry.

Henry

Henry.

It is, after all, the person who stakes the least that loses most. In the affections this is wholly true. He who risks nothing loses everything.

Promises and Performances

everything.

BE very careful in your promises, and just in your performances; and remember it is better to do and not promise, than to promise and not perform.

Science and Common Sense

“SCIENCE,” says Dr. Holmes, “is a good piece of furniture for a man to have in an upper chamber, provided he has common-sense on the ground floor.”

Kind Hearts and Kind Deeds

Kind hearts are the gardens, Kind thoughts are the roots, Kind words are the blossoms, Kind deeds are the fruits. Love is the sweet sunshine That warms into life; For only in darkness Grow hatred and strife.

Restoring the Soul’s Lost Purity

The Creator works no miracles to bring back its lost whiteness to the snow. But the whole array of his miracles has nothing to compare with what he has done to restore your soul’s lost purity.—Congregationalist.

The Strongest Argument for Christianity

The strongest argument for the truth of Christianity is the true Christian,—the man filled with the spirit of Christ. The best proof of Christ's resurrection is a living church, walking in new life, and drawing life from Him who has overcome death.—Christlieb.

The Misery of Public Elevation

MEN are habitually striving after place and power, as if there was happiness in being great and distinguished. If we read history, or scrutinize the lives we see in our own day, we shall conclude that the chief misery of the world is lodged in those who have reached public elevation.

Prayer Without Formalism

reached public elevation.

LET there be no tendency to formalism in our praying. Let us not pray by the clock; let us not become mere praying machines, bowing, Mohammedan fashion toward our shrine, when some muezzin calls; but let us commune with our God in business, on the street, when spiritual need calls, meanwhile not neglecting the assembling of ourselves together.—Alliance

WHAT IS THE LESSON?

By Editor

ALMOST in the geographical center of what probably may truthfully be said to be the most favored, enlightened, and Christian nation on the earth, is a large, and, in some respects, flourishing city, the representative of the national growth and spirit. The nation we refer to is the United States, and the city is St. Louis.

If, now, the views of those who claim that the world is growing better, and that the era of moral perfection is about to dawn upon us, are logically founded upon passing events and the manifest results of existing influences, this city ought to be a model of Christian civilization, a city of saints, and a power whose influence should be felt through all the land against all works of darkness and evil.

If it is found not to be so, but, on the other hand, is an actual cesspool of iniquity itself, what face can any one have to assert that men are growing better, and that the influences now at work are about to accomplish the world's regeneration? When are the darker and less enlightened portions of the earth to be regenerated, if the favored cities of its most exalted lands, surrounded by the best influences now at work in the world, are themselves fast sinking to the lowest level of corruption and vice?

We therefore ask the reader's attention to a description of the real condition of the city we speak of, moral and otherwise, as given by one of its own papers, and request him to ponder the lesson it teaches. The St. Louis Dispatch thus says:—

“We have spoken of St. Louis as it is—a city without theaters, or hotels, or books, or music, or art, or monuments, or endowments, or parks, or gardens. It is notoriously, of all great cities, the dingiest and worst kept; it has fewer children at the schools, fewer voters at the polls, than any other large city in the Union. Yet there is something worse than the mere lack of culture in the mind, than mere lack of cleanliness in the streets, than mere lack of interest in great issues and vital questions; there is a blacker stain than the reproach of a single defaulter, a deeper disgrace than the cowardice of the tax-dodger; it is the curse of St. Louis to-day. The curse is that we are ruled by the alliance of whisky and gambling; and the corruption bred by these obnoxious influences permeates our whole local government and our local politics. For the rank and file of the voters, two thousand dram-shops open their seductive portals; for the leaders, the gamblers’ ring offers at once the means of achieving success and the substantial rewards which wait upon success achieved. The pollution of its bribery has silenced a servile press, has corrupted an obsequious police, has defiled the very judgment-seat of justice itself. The congenial alliance between the gambling hell and brothel, the convenient service of the pander and the capper, the coercion of the spy and the blackmailer—these have been the influences which have ruined St. Louis, mocking at honesty, insulting purity, defying decency—our burden, our shame, and our ruin.”

BUSINESS PROCEEDINGS

By Dudley Marvin Canright; Uriah Smith

OF THE FOURTH SPECIAL SESSION OF THE GENERAL CONFERENCE OF S. D. ADVENTISTS, (Concluded.)

EIGHTH MEETING, 4:30 P. M., April 22.

Prayer by Geo. I. Butler.

The following resolution on temperance was read:—

Whereas, We as a people profess to regard the principles of true health and temperance reform in their broadest sense as an important part of the system of truths which we hold and advocate, and whereas we believe that the interests of the general cause will be greatly forwarded by giving greater prominence to the subjects of health and temperance than has been done heretofore, therefore

Resolved, That we commend the effort now being made among us to effect a general organization having for its object the promulgation of reformatory ideas on the subject of health and temperance, and encourage our people everywhere to take a hearty interest in the work, giving it their support and co-operation.

This was discussed by Brn. Decker, Bourdeau, W. C. White, Haskell, Hutchins, Dr. Kellogg, Farnsworth, McCoy, Butler, R. F. Andrews, and S. H. Lane, and referred to a committee of three to be appointed by the Chair.

Eld. J. N. Andrews, Dr. J. H. Kellogg, and Eld. E. W. Farnsworth were appointed as said committee.

Eld. Butler, as chairman of the committee on the subject of camp-meetings, reported that they had not completed their schedule for the order of camp-meetings.

The subject of unhappy marriages was introduced, and discussed by Brn. S. H. King and B. L. Whitney, with reference to the question as to what can be done to prevent or remedy the evil. This subject was referred to a committee of three, to be appointed by the chair.

Elds. W. H. Littlejohn, S. N. Haskell, and G. I. Butler were appointed as such committee.

The subject of tobacco-selling was presented to the Conference, with the question whether the practice of selling tobacco should debar a person from church fellowship, the same as tobacco-using.

This question was referred to the committee on marriages.

Moved, That this Conference recommend that Bro. J. Moore, of Minnesota, go to the assistance of Bro. J. Fulton, in Ontario.—Carried.

Moved, That we recommend that immediate steps be taken for the publication of a German paper, either at Bâle, or at Battle Creek, as the General Conference Committee may decide.—Carried.

NINTH MEETING. 9 A. M., Apr. 23.

Prayer by J. N. Andrews. Minutes of preceding meeting read and approved.

The Chair, having appointed a committee on the circulation of the writings of Sister White, according to a motion made in the sixth meeting, said committee reported as follows:—

Your committee appointed to consider the subject of the republication of the testimonies and the circulation of the writings of Sister White, would recommend that the testimonies be kept always in print. And in consideration of the fact that the best and easiest way to remove prejudice against the writings and special work of Sr. White is the free circulation of her books, we further recommend that our brethren everywhere, and the ministers especially, supply themselves with one or more copies of the Life of Christ Library to loan to those who would be benefited by the perusal of those works. Respectfully submitted, J. N. ANDREWS, U. SMITH, B. L. WHITNEY, } Committee.

The committee on the Temperance organization reported that they had no other plan than that proposed in the previous resolution, but would recommend that the initiation fee now charged for admission into the society should be so modified as not to stand in the way of those joining who would not be prepared at first to contribute to the funds of the society. The question being on the adoption of the previous resolution, after a little further discussion it was adopted.

By Dr. Kellogg:—

Whereas, The Sanitarium is recognized by us as a denomination as an important institution, and one which may be the means of much good, and a valuable auxiliary to the carrying forward of our general work, and

Whereas, This institution is by recent improvements furnished with facilities for largely increased usefulness, which have been supplied through the incurring of a large debt, therefore

Resolved, That we urge our people everywhere, and especially those engaged in tract and missionary work, to do all in their power, consistent with other duties, to extend the influence of the institution and to increase its patronage.—Adopted.

Remarks were made by Dr. Hough on the openings for the truth in the Saginaw valley. Bro. Swedberg spoke for the Swedish cause. W. C. White spoke of the injustice which is done to the Office by those who take advantage of missionary club rates to supply themselves with papers, and who retail books at a discount from Office prices. Eld. Andrews spoke of his anxiety that some steps should be taken, if possible, to help Bro. A. Vuilleumier, so that without embarrassment to his business he might take the field as a public laborer in the cause. No action was taken upon any of the foregoing points except the latter, upon which it was

Moved, That H. W. Kellogg, D. M. Canright, and W. C. White be a committee to take into consideration the request of Bro. Andrews in reference to Bro. Vuilleumier, and if possible devise ways and means by which it may be granted.

The Conference then adjourned sine die.

D. M. CANRIGHT, President pro tem.

U. SMITH, Sec.

Believe and Love.

By Jeremy Taylor

Believe, and you shall love. Believe much, and you shall love much. Labor for strong and deep persuasion of the glorious things which are spoken of Christ, and this will command love. Certainly, did men indeed believe his worth, they would accordingly love him; for the reason he cannot but love that which he firmly believes to be worthiest of affection. Oh! this mischievous unbelief is that which makes the heart cold toward God.

Seek, then, to believe Christ's excellency in himself, and his love to us, and our interest in him, and this will kindle such a fire in the heart as will make it ascend in a sacrifice of love to him.—

Jeremy Taylor.

Sabbath, April 26.

Some of our readers may remember that six months ago, namely, Sabbath, Nov. 2, 1878, the church in Battle Creek were favored with two discourses from two brethren, one of whom, Eld. Loughborough, was just departing for England, and the other, Eld. Waggoner, for the Pacific coast.

A like circumstance has again taken place. Last Sabbath, April 26, we had the pleasure of listening to Eld. S. N. Haskell, who left on the night of the 27th for California, and to Eld. J. N. Andrews, who on the 29th left for England and Europe.

Bro. Haskell spoke upon the necessity of our having the Spirit of God to help us in our work, and the promise of the Spirit to those who will seek it in the last days. Bro. Andrews spoke on the words of Christ, that he must be lifted up as Moses lifted up the serpent in the wilderness, and showed how we can make the offering of Christ effectual in our cases. We have something to do ourselves. We must look, if we would live. The death of Christ is not all there is of his work. There is the priesthood of Christ; and in that we must also have an interest, which we can do only by coming with confession of sin to seek forgiveness of God through him. By a rising vote the congregation requested the sermon for publication. It was reported, and will probably soon appear.

Immediately after the meeting three were baptized by Bro. B. L. Whitney, two to unite with the church in Battle Creek, the other with some church in Ohio.

Worse Than the Philistines.

Skeptics have a great deal of trouble with the declaration that God hardened Pharaoh’s heart, and then destroyed him. They seem not to be able to understand that Pharaoh hardened his own heart, and that all God did in the matter was to give him over to hardness of heart, because he would not yield to the influences he brought to bear upon him, withdrawing his Spirit, because he persistently rejected it.

These modern skeptics, who are so slow of understanding, may be helped by their brethren, the Philistines of old, the idolatrous worshipers of old Dagon, if they will listen to what they say.

When the Philistines had taken the ark of God, and his heavy judgments were falling upon them wherever the ark went, the priests of the Philistines, in urging that the ark be sent back again into its own land with a trespass-offering, used these words:—

“Wherefore then do ye harden your hearts as the Egyptians and Pharaoh hardened their hearts? when he [God] had wrought wonderfully among them, did they not let the people go, and they departed?” 1 Sam. 6:6.

The story of Pharaoh’s case was then fresh in all minds. They understood the circumstances, and how he dealt with them, and the degree of responsibility that attached to himself; and these Philistines knew that the responsible act was that of Pharaoh himself; that he hardened his own heart, the declaration that God hardened it being only an accommodated way of speaking to signify that God simply suffered him to carry out the determinations of his own will. Will modern skeptics be as candid?

Precious Seasons.

Several ministers who remained from the Conference, and those who occupy positions of trust and importance in connection with the College, the Office, and the Sanitarium, enjoyed two very important and profitable seasons together April 26 and 27. The object of the meetings was to seek, individually, a deeper experience in spiritual things; to consider the wants and dangers of the different institutions which have been founded in the interests of this cause; and to examine our own hearts in the light of the question as to what manner of persons we must be, to act a part in this work which will be acceptable to God, if this is, as we believe, in deed and in truth his work.

The time was spent in prayer, and in mutual exchange of thought in regard to the present condition and prospects of the cause, and in reference to some errors both in word and deed which have occurred in the past, and which should be avoided in the future.

The words of Brn. Andrews and Haskell as they were about to leave us to go to their distant and widely-separated fields of labor, were full of good counsel, and expressive of their great interest in this work. All felt that there have been too many unnecessary imperfections in their own work, and that there must be greater consecration to the Lord. With him we may go forward to success; without him there will be misfortune, disaster, and failure. If the principles which were presented are pondered and worked up into the life, and the course of action suggested is followed, great good will be the result.

An independent, self-sufficient spirit will insure the downfall of any one. Success depends on our realizing our dependence upon God, and maintaining a close connection with him. Those who have the management of the different institutions here are determined that their course shall be so marked by humility and fidelity to the trusts committed to them, that the blessing of God can be upon both them and their work. Ample facilities are now provided, and if the Lord go with us, a great work can be accomplished in a short period of time.

MOVING TO BATTLE CREEK.

By Stephen N. Haskell; Dudley Marvin Canright

Of late, so many of our brethren and sisters from the surrounding churches of Michigan and the adjoining States are moving to Battle Creek, that we feel it our duty to say something about it. Of course, we are not master of any individual's actions, but we can give our advice in the matter, since we are acquainted with the circumstances here and elsewhere better than most of our brethren can be.

In some cases it is right, and, indeed, very desirable, that brethren should move to Battle Creek. This is in cases where they have children whom they wish to educate for a few years in our College. Frequently they can do much better to come here themselves, keep house, board their children, and look after them. In such cases there is no objection to their coming, but still we think that these persons should not locate here permanently. In the past, when the church was small, it was necessary to invite leading families to this place in order to have a good influence, furnish homes for students, and hold the fort. But so many have come in during the last few years and others are coming so rapidly, that we fear for the result. There are plenty here now to furnish homes for all the students, and all the helpers in the Office who may be needed here; hence there is no necessity for others to come.

There are at present about seven or eight hundred Sabbath-keepers located in Battle Creek. It is becoming a very serious task for the leading brethren of the church to look after so many, and, indeed, among so large a number it is very easy for persons to be almost entirely lost sight of; hence it is coming to pass that we have a larger number here of idlers and those who are no help to the cause than in any other church. There are many cases of brethren and sisters who in their own little churches at home were pillars in the cause, and a source of strength and encouragement to the church. When they moved away, their action was regretted by the brethren, and their absence was felt to be—as it was indeed—a real loss to the church. These persons come to Battle Creek, and are of no account whatever here. They are simply in the way. They take a back seat, take no active part, and are lost to the cause. We find these very frequently, after a while, losing their zeal and their interest in the truth, until at last they are almost wholly backslidden. The reason is evident: they are not where the Lord calls them. They have no especial burden to bear, and no one can serve God in that way. While they were at home, the responsibilities that rested upon them kept them near to God and in the truth.

Many come here saying that they are anxious to do something to help the cause, when we fear that the real reason is nothing but selfishness, and a desire to advantage themselves. They think that there is a large body of brethren here, and that it will be an easy place to live; that in the school, Sanitarium, or Office, they will find plenty of work to do, get good pay, and so have an easy time. This is the real motive which brings many here. God cannot bless any such conduct. But the worst of all is that many irresponsible persons flock in here. They expect to be petted, and looked after, and cared for. They soon get into trial, and bring trial upon others. They exert their influence wholly on the wrong side with students, with patients, and with the hands in the Office. This class is seriously threatening the interests of the cause in Battle Creek. We want no more of them.

Hence, we advise our brethren in the different States and churches around not to move to Battle Creek without first advising with the Conference Committee of their own State, the General Conference Committee, and the elders of the Battle Creek church, according to the action of the General Conference, as reported last week. S. N. HASKELL. D. M. CANRIGHT.

TO THE MINISTERS AND LICENTIATES IN OHIO.

By Dudley Marvin Canright

Dear brethren: So far as publicly proclaiming the truth is concerned, the principal burden of labor in Ohio must come upon us. While it is true that we can do little without the aid of the press and our lay brethren, it is equally true that the message cannot be promulgated without the living preacher. God has ordained that his work shall be carried forward largely by ministers,—men like ourselves. We have been licensed by our Conference, and some of us solemnly set apart to the work of the ministry. If anything is accomplished in this Conference during the coming year, we must do the work. Dear brethren, we look to you with great interest to take hold of this work now as never before. You have one of the best fields of labor in all the General Conference. There are school-houses, meeting-houses, halls, and private dwellings everywhere. The people are intelligent, and there is no lack of means to aid the work.

The first thing for us to do is to be sure that the love of God is shed abroad in our own hearts, that we have a vital connection with God, that the Spirit and power of the holy God rests upon us. We should seek God each day, that we may have a thrilling sense of the solemn times in which we live, and of the holy message committed to our hands. No class of ministers since the days of the apostles have had committed to them such an awfully solemn and holy message to deliver to the world as have we. God is willing to go with us, brethren. Let us be sure that we have his presence and his power to help us.

Then the next thing is to be diligent in thoroughly studying the Bible and all our books on present truth, so that we may become familiar with every part of the work. You can do this, and it is your duty to do it. You sin against God if you do not do it. Do not say you have not the ability. You can double your talent by exercise. Begin to work. Become a thorough workman, and do not rest satisfied until you have become an efficient worker.

In the next place, let me beseech you not to idle away any time in staying around home. This is the way lazy men do. This is the way we shall all be tempted to do. It is so easy to sit around home, and let days and weeks and even months slip away without doing anything in the work. You ought to labor fifty-two weeks in the year. Push out somewhere, brethren, and find a field of labor, and do not wait a whole year to do it either. When you do go to work, go at it with enterprise, stir, and enthusiasm. I do not care how much education and talent you have, unless you put life into your work you will accomplish little or nothing. I shall endeavor to be with each one of you more or less during the year, and give you all the assistance in my power.

Do not run hither and thither in your labors; it is not necessary. You will find just as good fields in one part of the State as another. When you have begun in one section, labor in that vicinity during the year, and hold all you get, and follow up whatever advantage you may gain. Be very careful of your traveling expenses. We must guard this point, or we may throw away a large amount of sacred money.

I find that there are a very large number of scattered Sabbath-keepers throughout the State, small bodies in one place, one Sabbath-keeper in another, and two families somewhere else,—not enough to hold meetings, or to accomplish much in the work. Now let a few more be added, and a good, working church will be formed. Moreover, if you go to one of these places, you will save all expense; for they will board you, furnish a house, etc. If you cannot get a meeting-house, take a school-house; and if you cannot get that, take a private room, a kitchen or parlor in the house of some of the brethren. I have labored in that manner a great deal, and find it a most successful way. Get a dozen or twenty neighbors together, preach to them and visit them, and the first you know from ten to twelve will be keeping the Sabbath. We recommend that all our ministers in this Conference seek out these scattered Sabbath-keepers, and labor with them for the present instead of going into entirely new fields. As far as possible, two ministers should work together.

You should pay especial attention to the following points :— 1. See that every Sabbath-keeper takes our periodicals; 2. Sell all the books you can; 3. Urge the brethren to pay up S. B.; talk it to them and preach it to them until they will; 4. See that all take part in the T. and M. work; 5. Make yourself familiar with all the books in each church where you go, and see that they are kept right. Finally, keep your own accounts neatly and correctly, and may the Lord God of Israel bless your labors. D. M. CANRIGHT.

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