The idea has obtained that there are degrees of sin all the way from murder, for instance, down to nothing; that certain actions, though not really proper, are not worthy the notice of God. If some case is mentioned the reply will be, “O, that’s nothing, such little sins are not worth minding.” The careless reader is here requested to pause and point out one place in the Bible that speaks of “little sins”—“sins not worth minding,” or anything like it. When degrees of comparison are used, sin is always great, grievous, &c. David says, “O Lord, pardon mine iniquity for it is great.” Ps. 25:11. The Bible throughout holds up sin in its true deformity. No one ever prayed in the spirit to have their sins pardoned because they were small. It is true that there are degrees of sin, yet no sin is really small. Any act which is a transgression of the law, however small it may appear to men, is sufficient to condemn the transgressor to death, unless he obtain pardon.
For instance, it is supposed to be very innocent to tell a clever falsehood for the sake of playing a trick on another. This is not lying; O, no! it is only sport. It is thought to be quite harmless to joke, tell stories, play all manner of games, and have all the fun and sport possible. It is supposed to be nobody’s business how much the mind is occupied with foolish thoughts. It is even looked upon as commendable to get the best end of a bargain by shrewdness and misrepresentation. There are a thousand such things as these that are looked upon as of no importance. But the just demands of an abused law will stare transgressors in the face by and by. Those who will not take heed to their ways now, will be compelled to reflect and to regret when their wine and their revelling have forever ceased.
Scripture testimony will now be produced, and if this meets the eye of any careless one, let him remember that the following passages of scripture, and others of like import, will stand in array against the sinner at the great Judgment day. Many things that are supposed to be of no importance are particularly mentioned in the Bible.
SINS OF COMMISSION.
Idle words. “But I say unto you that every idle word that men shall speak, they shall give account thereof in the day of Judgment.” Matt. 12:36.
Foolish thoughts. “The thought of foolishness is sin.” Prov. 24:9.
“He that despiseth his neighbor sinneth.” Prov. 14:21.
“An high look, and a proud heart, and the plowing of the wicked is sin.” Prov. 21:4.
“But if ye have respect to persons ye commit sin.” James 2:9.
“As a mad man who casteth firebrands, arrows, and death, so is the man that deceiveth his neighbor and saith, am not I in sport?” Prov. 26:18, 19.
Paul’s conclusion. “Whatsoever is not of faith is sin.” Rom. 14:23.
SINS OF OMISSION.
“Beware that there be not a thought in thy wicked heart, saying, the seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him naught, and he cry unto the Lord against thee, and it be sin unto thee.” Deut. 15:9.
“Thou shalt not oppress an hired servant that is poor and needy. * At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor and setteth his heart upon it; lest he cry against thee unto the Lord, and it be sin unto thee.” Deut. 24:14, 15.
“Curse ye Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty.” Judg. 5:23.
“Moreover, as for me, God forbid that I should sin against the Lord in ceasing to pray for you; but I will teach you the good and the right way.” 1 Sam. 12:23.
“Wo unto you, Scribes and Pharisees, hypocrites! for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith; these ought ye to have done, and not to leave the other undone.” Matt. 23:23; Heb. 2:1–3.
James’ conclusion. “Therefore to him that knoweth to do good, and doeth it not, to him it is sin.” Chap. 4:17.
These are only examples. The word abounds with testimony on this subject. Our words, actions, and thoughts will tell either for or against us in the day of accounts. How careful we ought to live in view of the strict account we must all give by and by. Nothing short of a complete consecration of all to God; nothing less than an entire sanctification of the will, affections, and purposes to the will of God will answer his just demands upon us. If the idle words, foolish thoughts, vain actions of a single year should be written out before us, what a huge scroll it would be! What a catalogue of sin and folly! We should not want to look at it the second time. The heart would sicken and the head would faint. But it is nevertheless the fact that a faithful record of these things is kept in the archives of Heaven, and nothing will blot it out but the blood of Christ in answer to our prayers and confessions. There is no safety outside the provisions of the gospel, therefore turn ye to the Lord and live.
D. HILDRETH.
The Limit of Peace in Europe.
There has been no considerable disturbance of the peace of Europe since the close of the Franco-German war in 1871, now a little over four years ago—a longer period of exemption from war on the part of all the "great powers" than has come to pass at any time in the last thirty years. It is a striking fact that the existing general peace in Europe of four years and two months is a peace of longer duration than any since the popular upheavals which had their climax in 1848, when there were insurrections and revolutions from the Mediterranean to the Baltic, and from Paris to the countries bordering on Asia. This was the year of the revolt against Louis Phillippe, and of the gallant effort of the Hungarians for independence against the combined forces of Austria and Russia. The latter struggle, during which "Kossuth," "Georgey," and "Magyar" were familiar words on this side of the Atlantic, closed in August, 1849. In four years and one month (September, 1853), Europe saw the beginning of that war in the Crimea, pending which the central figures in the foreign news were "Sebastopol," the "Malakoff," "Alma," "Inkerman," "Balaclava," "Canrobert," "Raglan," "Pelessier," "Mentschikoff," and "Todleben," (the great Russian engineer,) from 1853 until April, 1856. This war engaged Russia, France, England, Turkey, and Sardinia. Next came the "Italian war," in April, 1859, after an interval of about three years, in which combatants were France, Austria, and Sardinia (then beginning to expand into Italy). This made the reading world familiar with "Solferino" and "Magenta," the "glory" coming to a sudden termination with the peace of Villa Franca, in July, 1859. Following this, Europe had a year or two of comparative quiet, but, in 1861, the first mutterings of the "Schleswig-Holstein" war were heard, in the preparations of the gallant little kingdom of Denmark to resist the expected attack of Prussia and Austria, which culminated in actual war, in December, 1863, terminating in August, 1864. In less than two years from that date, the short but deadly war broke out (March 13, 1866) between Austria and allied Prussia and Italy. The central point of "glory" in this war was "Sadowa," or "Konigsgratz," in July, 1866, which, with the subsequent victorious marches of the Prussians in November of the same year, brought peace in November of the same year. Then there was a lull for a period of less than four years, until the early summer of 1870, when the candidature of a young Hohenzollern prince, for the vacant throne of Spain, ultimately led to the tremendous war between France and united Germany, which opened on the 15th day of July of that year. This war was closed by the treaty of peace of February, 1871. Since then a term of four years and two months has elapsed without a war in Europe, involving any two of the great powers—a longer period of general exemption from war than the Continent has enjoyed for thirty years. Of course we throw out of this account the internal strife in Spain, and such casual and distant wars as those of Great Britain, on the coast of Africa, and of the Dutch in Acheen, as not falling in with the line of these operations, just as we throw out the French invasions of Mexico in 1862-5, and the terrible war Great Britain encountered in India in 1857-8.
Peace in Europe may now be considered as having reached the maximum limit of its average term of duration, since the universal upheaval of 1848. It is, therefore, not without reason that the European world was startled by the warlike utterances of the Berlin journal, which the Prussian Government seems to have repudiated. The peace since 1871 has been characterized by the most gigantic armaments Europe has ever seen on the "peace establishment." The condition of "unrest" and of continual apprehension is so marked as almost to be felt. Nations are suspicious and jealous—most of them fearful that a war is impending—and this is accompanied by a general belief, that, at least one of them would welcome a plausible pretext for a quarrel.—Christian Statesman.
The Inward Christ
THE outward word is good and true,
But inward power alone makes new;
Not even Christ can cleanse from sin,
Unless he comes and works within.
Christ in the heart! If absent there
Thou canst not find him anywhere;
Christ in the heart! O friends, begin,
And build the throne of Christ within.
And know from this that he is thine,
And that thy life is made divine,
When holy love shall have control,
And rule supremely in thy soul.
Help from Heaven.
WHEN man had fallen—broken God's law, and forfeited all claims to life and happiness, and death was to blot out his name forever; from whence was he rescued? Help came from Heaven.
When angels hurried home with the news that a man had sinned, and that the earth was to be filled with a race of rebels covered with sin, pollution, and crime, without the possibility of amelioration, who was it that asked his Father to let him suffer and die to save them? Jesus in Heaven.
When the period had arrived in which God had purposed to carry out the plan of salvation, who was it that took upon himself the form of a servant, and paid such a great price to redeem mankind? Jesus from Heaven.
When man had forgotten the right ways of the Lord, and wandered in the crooked paths of sin, what was given to guide his steps back to the path of life? The book of heaven. Man could not originate such a book as this; for its principles are perfect. Man is imperfect, and cannot originate a thing better than himself.
When I was wandering from the fold of God, covered with sin and shame, justly meriting the wrath of God, who was it that daily followed me, and in tones of love and pity, besought me to return to the Shepherd? An angel from Heaven.
When I am discouraged and sad, filled with doubts and fears, what is it that encourages, strengthens, comforts, yea, melts my heart till the tears freely flow? The Spirit from Heaven.
Sinner, I would direct your attention to this great store-house of love and mercy. The fountain is inexhaustible. Infinite love, mercy, and compassion are the attributes of Him who is gracious and merciful, slow to anger and of great kindness.
Heaven. Did you ever hear of a name more sweet? It is the personification of all that is holy, just, and good. It is the home of angelic hosts, who with meekness, simplicity, and fervent love worship the Most High in the beauty of holiness. And there is the city with its brilliant walls, golden streets, shady walks, fragrant flowers, luscious fruit, and pleasant music. But the sinner's Friend is the crowning attraction of the place. In him we behold all that is lovely, all that is pure, all that is good.
Desponding one, where is your faith? All Heaven is interested for you. All will be done that possibly can be done to save you. Read his promises over again, and believe they are for you. Jesus wants you to become holy and pure so that you can enjoy his presence. The more you live out the religion of Jesus, the more you will love it; the nearer you live to God, the more strength you will have. Look at the world, and then look at Heaven. Behold the contrast! Which will you have? Beware that no man take thy crown. H.
WHEN my work in Prussia was finished, I hastened my return to Switzerland. Bro. Ertzenberger kindly accompanied me to Cologne to aid me in setting out, and then returned to enter upon a course of lectures at Hilden. As we separated we commended each other to the blessing of God, which can alone give us success in his work. From Cologne my route was up the west bank of the Rhine to Mayence, where I crossed to the east side and made my way direct to Basel by way of Darmstadt and Carlsruhe. From Mayence to Carlsruhe my only companion in the compartment of the car which I occupied was an officer of the Prussian army. He saw that I had some difficulty in talking with the conductor and volunteered to aid me, saying that he understood a little English. I thought it a favorable time to learn something concerning the bearing of military affairs upon our own people, as he seemed interested to talk with an American, and very free to give me any information. In answer to my questions, he gave a very interesting account of the discipline in the Prussian army.
The military authorities consider it of great consequence that a soldier should have some education; for his officer is often compelled to depend upon his judgment as to what he has seen, and to accept his statements, which are often of little value unless he has ability to calculate. He said that when the officers find an ignorant soldier, the government takes the case in hand and traces it out till they ascertain where this man was brought up, and then they punish that village or city for allowing a young man to grow up among them in ignorance. If ignorance makes a man unfit to serve as a common soldier in the Prussian army, is it no detriment to Christ's soldiers, who have to act in matters of infinitely greater consequence?
I asked this officer if they ever had cases of persons who thought it not right to bear arms. He said that they had quite a number of such cases. I asked him what they did with such persons, whether they shot them, or whipped them, or inflicted violence upon them in any way. He said that they did none of these things, but either imprisoned them, or made them work upon the fortifications or in the hospitals. I thought it important to learn this, as the discipline of the Prussian army is well known to be very severe, and as war is liable to break out at any time.
After he had spoken much concerning military matters, he said he would like to know for what purpose I had come to Europe. This was just the question I wished him to ask. I told him that I had come to Europe for the purpose of showing the people that the coming of Christ in the clouds of heaven is now very near at hand; and also that I might call their attention to the fact that they are breaking the fourth commandment of the law of God in not hallowing the day of the Creator's rest. I proceeded to give my reasons, very briefly indeed, but with some degree of distinctness, and as he had invited me to speak he had the courtesy to listen. He said these things were all new to him. I promised him some books, and have fulfilled the promise as far as my supply would admit.
In reporting our meeting at Hilden, I omitted to mention that a Baptist lady, who had formerly lived in Wirtemberg, said that during the past twenty-five years some thousands of people in that part of Germany have embraced the faith of the near advent of Christ. The lady herself is one of the number. I regret to add, however, that these people have adopted the idea that they must remove to Palestine, and that many have actually gone thither. This lady did not adopt this view, and I think others did not also.
When I reached Basel, I called again on the printer of whom I have spoken, and had an interesting interview with him and his family. Basel is a beautiful city on the frontiers of Germany and Switzerland, and near to France. I have a great desire to hold meetings in this city. And now, having returned to Switzerland, my constant prayer is that the work of God may here begin to advance in a powerful manner.
J. N. A.
La Condre, Neuchatel, Swisse.
Incidents at the Tent.
By D. M. Canright
A STRIKING illustration of bigotry, and the power of priests over their followers, has just come under my observation. A young couple came to our tent about one week and were greatly pleased. They were very grateful for the light they received upon the Bible and the prophecies, and they invited us to board with them.
But their minister, learning of this, visited them, told them that they were being deceived, that they were not able to judge on such matters, and warned them to stay away from the tent. They never came again. I talked with them about it, but the young man said, “I am a Methodist, and I shall never leave that church though hell stands before me.” He would stick to the church though it took him to hell! Poor, deluded soul! His love is not a love for God, and truth, and right, but for his church and party. Thousands of such are everywhere found.
Last evening the southern Methodist minister was at our meeting. I gave him liberty to speak, and among other things, he said that the Jews kept the Sabbath to commemorate their deliverance from Egypt. It so happened that a learned Jewish Rabbi and his lady were present, and to this assertion they both shook their heads and said, “No, no.” I then asked the Rabbi to give us their views of the Sabbath. He spoke very earnestly in favor of the Lord’s Sabbath, telling the congregation that it was an entirely wrong idea that it originated with Moses, but that it was as old as creation, and was kept by Adam and the patriarchs, and that its design was to commemorate creation. We keep the passover, said he, to commemorate our deliverance from Egypt, but he who breaks the Sabbath denies the Creator, the only true God.
This, of course, did not help the minister very much. I asked the Rabbi if there was any difference between the ten commandments and the other laws of the Old Testament. He said, “Oh, yes. The ten commandments are the foundation of everything. They are eternal and apply to all nations, while many of the other laws of Moses applied only to the Jews while in the land of Canaan.”
These statements strengthened our cause very much in the minds of the people.
D. M. CANRIGHT.
"Feet Washing."
By David C. Long
I AM very much edified with the manner in which the writer of the article on "Feet Washing" in Sabbath Recorder, No. 16, Vol. 31, discloses the mind and probable design of Christ in performing upon his disciples a service, which for impressiveness could not be excelled. The exordium or prefatory remarks show deep research and divine conclusions, "in epitome," the whole gospel of Christ; in which Christ teaches in effect and practice every Christian virtue. But "that he does not teach feet washing as an ordinance, simply as a duty effecting our relations with each other," is foreign to the conclusions we are led to by endeavoring to understand the mind of Christ in this solemn service. I do not wish to enter upon a criticism, but would simply ask leave briefly to give my reasons, through the Recorder, for believing feet washing to be a binding church ordinance. My first reason is, because it stands inseparably connected with the universally conceded institution called by Paul the Lord's Supper. Performed at the same time, in the same solemn way, without any previous notice to his disciples of either, having the deepest and most heart-searching object in view that could be brought to bear upon the human feelings, and clothed with similar imperative language, or if any difference, more obligatory as to feet washing than the eating and drinking the emblems of his commoration. Of the bread and wine Christ says, "Take eat, this is my body;" "Drink ye all of it." Matt. 26:26, 27; Mark 14:22, 23. "This do in remembrance of me." Luke 22:19. "Take eat, this do in remembrance of me," &c., 1 Cor. 11:24-26. Of feet washing he says, "If I wash thee not thou hast no part with me." "He that is washed needeth not, save to wash his feet." "If I, then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet." "I have given you an example that ye should do as I have done to you." John 13:8, 10, 14, 15.
From a fair and impartial consideration of the above quotations, and others bearing on the manner and design of each of the above services, I fail to be able to see a literal duty in the one and a shadow in the other. In the controversy between Christ and Peter, we have two facts undeniably established. Refusing to allow Christ to wash his feet cuts off his share or part with Christ unconditionally. And the other is that the feet only must be washed of those that are washed [baptized]. "For thus it becometh us to fulfill all righteousness." Christ does not say, "You twelve who are all washed need not," &c. But he says, "He that is washed," &c. The same as when he said, "He that doeth the will of my Father," &c. The pronoun "he" has for its antecedent the whole human family who will accept the offered salvation. And after explaining this singular service of feet washing, he says, "If I . . . have done this humble service to you, ye ought also to do it to one another . . . . for I have given you an example." All this was done and said when the minds of the disciples were filled to overflowing with the wonder-working power of the acts and words of Christ. They had met with their Lord to celebrate the Passover. He had rode in triumph into Jerusalem and declared that the hour was come when the Son of man must be glorified. A voice from heaven having come saying, I have both glorified it and will glorify it again, he made it as plain to them as language could do it, that he was going to leave them, to suffer, to die, to rise again, to go to his Father, to send the Comforter, and gave them the promise that they could eventually be with him again in the glory of his Father.
All these things were a feast to the soul, but foreign to the body. They must be humbled; if words could not do it, acts must be brought to service. Their hearts must be cleansed from foreign leaven before they were prepared for the next service in order; the desire to be great in the world must be purged out, that pure love could flow in. All this was absolutely necessary for them then, and I fear we are no better, and consequently need the same thorough cleansing. Mark well the language of Christ on this solemn occasion. Man speaks but to recant. Christ's words are spirit and truth; consequently the law of God. My next reason is because that in its service, according to the example given, it strikes pride—the mother of all harlots—at the very foundation. It is like Stephen Girard carrying the package home for the poor tailor of Philadelphia for fifty cents. I am not deterred from obeying it from the fact that John only of the evangelists embodies it in detail in his gospel. His modesty allowed all honors to all the others; and what they did not do, he, after waiting suitably, then supplies; introduces some facts which they omit, and enlarges upon others which they briefly mention. Paul could discriminate between feet washing for outward cleansing and washing the saint's feet. 1 Tim. 5:10.
If the requisite quality for the widow was only an act to be done in common as an act of love and mercy to her fellow-creatures, why does Paul say saint's feet. Saint in Scripture is a term applied to persons in course of preparation for eternal life, by way of distinction from the people generally. All other duties requisite that pertained to her fellow-creatures could and must be done indiscriminately to all deserving, alike. Do not, brethren, allow yourselves to apply "saint" or "sanctification" to all things alike, or the cause of our seventh-day Sabbath will suffer. And finally, my last reason is, because it is virtually embodied among the "all things whatsoever I have commanded you." Matt. 28:20. This charge is as broad and as long as the gospel, and narrows down our will unto the will of God; its obedience makes us servants, and "the servant is not greater than his Lord." The Lord did it, and said, "I have given you an example that ye should do as I have done to you." By omitting it, our faith is simply the result of theological reasoning, which is never free from doubts. But by doing and observing feet washing as an ordinance, removes all doubt and settles the conscience, that we try to imitate him in obedience.—DAVID C. LONG, in Sabbath Recorder.
Health Department.
By John Harvey Kellogg
“Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.” 3 John 2.
Light and Digestion.
VERY intimate relations exist between the sun and digestion. Digestion and assimilation become weak and imperfect if the man or animal is not daily exposed to the direct rays of the sun. Mr. P., one of our merchants, came to see me about his stomach. Dyspepsia was written all over his face, was shown in his movements, and heard in his voice. The conversation between us was essentially the following:—
“Doctor, if you will excuse a street vulgarity, I am ‘played out.’ I can’t digest, I can’t work, I have lost my courage, I fear I must stop.”
“Tell me about your diet.”
“If you will excuse me, I know that it is all right. I have studied the subject, and I know my food is all right.”
“How about your exercise?”
“I have a little gymnasium in my store, and exercise an hour or two every day. I sometimes tire myself out with these exercises.”
“How about your sleep?”
“Why, Doctor, I go to bed every night with the chickens. At any rate, I am always in bed by nine o'clock, and I rise by six o'clock in the morning, take a bath, a plain breakfast, and go to my counting-room. Once in the forenoon and once in the afternoon, I exercise in my gymnasium half an hour or so, but I am getting worse all the time. Is n't it curious? My wife thinks I must have a cancer in the stomach. Nothing seems to help me. I live the most physiological life, but my digestion grows worse and worse.”215“About your counting-room; is that light? is it sunny?”
“No, that is one nuisance we have in our store. The store is every way pleasant, only that the counting-room is so dark we have to use gas nearly all the time.”
“That's it, Mr. P., that explains your cancer.”
“Of course you do n't mean that; but I suppose it would be better if the counting-room was sunny.”
“Why, Mr. P., no plant or animal can digest in the dark. Try it. Plant a potato in your cellar. Now watch it carefully. If there is a little light the potato will sprout and try to grow. But surround it with the best manure, water it, do the best you can for it, only keep it in the dark, it cannot digest and grow. See how slender and pale it is. Now open a window in another part of the cellar and notice how the poor, hungry thing will stretch that way. Or give the stalk a little twist and see how it will lie down. It has no strength to raise itself again. No matter how much of the best food and drink you give it, it can't digest. The process of digestion, the great function of assimilation, can't go on without sunshine. Why, sir, with your excellent habits, if your counting-room were in a flood of sunlight, you would be better in a week, and well in a month. Mr. P., did you ever go into the country late in the summer? Of course you have been. Well, did you never notice where grain is growing in orchards that the part under the trees is smaller than that outside and away from the trees? The land is actually richer there. For years the leaves have fallen and decayed, but notwithstanding this, the wheat is only half sized and never fills well. Now what is the difficulty? The sun shines upon it more or less. Yes, that is true, but that under the trees does not receive as much sunshine as that away from them. That which is thus partly in the shade can't digest so well. Why, sir, if you will move your counting-room up-stairs, in front, and stand where the sun can have a chance at you, even though it is only three or four hours a day, you will begin to digest your food better within three days.
“Have you ever noticed that the only grapes that become perfectly ripe and sweet, the only peaches that take on those beautiful red cheeks, and offer that luscious sweetness, are those that are on the outside, entirely uncovered by the leaves, and perfectly exposed to the sun? God's laws are the same in the animal world. It is just as true that the only girls with red cheeks and sweet breaths, the only girls who become fully ripe and sweet, are those who baptize themselves freely in God's glorious sunshine. Do n't you see a good many pale girls in your store, girls with bloodless, half-baked sort of faces, whose walking, whose voices, whose whole expression are devoid of spirit and force? Those girls are in the green state. Look at their lips and cheeks; they are not half ripe. Send them out into the country, let them throw away their parasols, put on their little jockey hats, and live out in the sunshine three months, and I would give more for one of them in any work requiring soul and spirit than for a dozen of those pale things that live in the shade. A pale woman! She makes a very good ghost, but not much of a woman.”
—From Talks about People's Stomachs.
Both Sides.
A MAN in his carriage was riding along,
A gaily dressed wife by his side;
In satin and laces she looked like a queen,
And he like a king in his pride.
A wood-sawyer stood on the street as they passed;
The carriage and couple he eyed;
And said as he worked with his saw on a log,
"I wish I was rich and could ride."
The man in the carriage remarked to his wife,
"One thing I would give if I could—
I'd give my wealth for the strength and the health
Of the man there sawing the wood."
A pretty young maid, with a bundle of work,
Whose face, as the morning was fair,
Went tripping along with a smile of delight,
While humming a love-breathing air.
She looked on the carriage; the lady she saw,
Arrayed in apparel so fine,
And said in a whisper, "I wish from my heart
Those satins and laces were mine."
The lady looked out on the maid with her work
So fair in her calico dress,
And said, "I'd relinquish position and wealth,
Her beauty and youth to possess."
Thus it is in the world, whatever our lot,
Our minds and our time we employ
In longing and sighing for what we have not,
Ungrateful for what we enjoy.
—Sel.
The Tent at Stockton.
By Dudley Marvin Canright
WE have now held meetings just two weeks, and the interest is better, and the attendance much larger than at any previous time. Our audience, from 150 to 300 regular attendance, is not large for this place. I sell from one to four dollars' worth of books every day. Have several callers every day, and many invitations to visit.
Strangers from all parts of the State, and of the world, for that matter, drop in, hear a sermon or two, load up with books, and go on their way. This is the great advantage of working in a large city like this. Scores, and even hundreds drop in and hear a few sermons and go everywhere, carrying the impressions and some of our books with them.
One man became deeply interested, but had to leave for the mountains to herd sheep all summer. He bought the history of the Sabbath. Another man ten miles away says he shall keep the Sabbath. It is court week and some are attending our tent from different parts of the county. Half a dozen have already decided to obey the truth.
So we thank God and take courage. We have the peace and blessing of God in our hearts, and rejoice daily in the blessed hope. Bro. Howard makes a good tent master, and is a great help to me.
D. M. CANRIGHT.
Stockton, May 6, 1875.
Meetings in Vallejo.
By J. H. Waggoner
THESE meetings commenced according to appointment, Sabbath evening, May 7. I had suffered a severe attack of cold the day before, which was relieved by thorough bathing, by which I was so weakened that it seemed almost impossible to get to Vallejo. But I went trusting, and the Lord blessed me, and my weakness passed away almost entirely when I commenced speaking.
The attendance was not large; few were out beside the believers, except Sunday night. But the interest was good with all who attended. And I trust some good was done. All the brethren and sisters seemed greatly to be refreshed and encouraged. There had been no preaching there for about eight months but they keep up their meetings, and are strong in the faith of the third angel's message. I enjoyed much freedom in speaking to them. J. H. WAGGONER.