Earlier text: Tithes and OfferingsFaith and Works.
By Uriah Smith
THE apostle says that faith is manifested by works. It is a modern anomaly that works are a denial of faith. The world has for a long time been troubled about our works. They could get along very well with our faith, if we would only allow it to remain a dead faith unseconded by works, or if we would in some way deny it. Nothing would suit them better than to have us deny our faith; for then they could set their consciences at rest. And they are so anxious for this that they seem to be blessed with more than a microscopic eyesight for discovering inconsistencies in our course, and even take our works to be a denial of that faith, of which the apostle says that they are the only valid evidence. When the first small wooden building, with its three limited rooms, was erected in this place, for our printing office, it excited not much notice or comment. When that was moved back, and upon its site was erected the first brick building with its seven capacious rooms, the cry began to be raised that we could not believe the end to be very near, or we should not put up such a building as that. A substantial and comfortable church building was erected. Oh! you can't believe the end is very near. You are expecting to stay here some time yet. A Health Institute was established. Certainly you would not undertake such enterprises as that if you believed what you preach. Two more office buildings, of the same capacity as the first brick building, were completed. Surely, now you are making calculation to stay in this world a long time. This does not look much like the end coming very soon. And now a large and thoroughly-built school building is erected. This puts the climax upon all our denials of faith. Certainly you are making calculations for many years, and cannot believe that the end is anywhere near at hand. These ideas seem to pass very current with the world as correct reasoning and sound conclusions; and even some of the brethren are troubled by them. It may be well therefore to inquire what our faith is, and what course of action would be in accordance therewith. We profess to believe that the burden of the work of proclaiming to the world the last message of mercy is committed to our hands. How much is involved in this? This world, though small in comparison with other worlds, is nevertheless to human beings quite a large place. Though three-fourths of it are under water, there is still a vast expanse of territory left. Its inhabitants are numbered by the hundreds of millions. How much labor will it take to convey instruction on the present truth to all of these who are entitled to receive it? How many men will be wanted? What kind of men? The world's talent will be arrayed against the truth. Somebody must be prepared to meet it. How many books will be required? How many thousand tons of periodicals? How much means to carry on the work? Can it be done without concerted action? without organized effort? Can it be accomplished by individual or short-sighted labors that are calculated only for the day? The demands for men and matter and means now everywhere arising and pressing upon us, begin to show a little of what will be needed. But let us suppose that no provision had been made sufficient for even the present demand. Suppose that for fear of denying our faith, we had been content to remain in the small wooden office, with only a hand press, capable of turning off, of both books and papers, five or six thousand impressions per week, instead of a hundred thousand as now, where should we have been? and what would have been the prospect before us? Then might the objector have had good grounds to accuse us of denying our faith; for if we believed we had a great work to accomplish, we should have made some provisions for it. It has been often explained that the advantages of the school are not to be confined to a course of study of two, three, or four years before we begin to see the fruits. In three, six, nine months, or a year, its effects will begin to be cheeringly apparent, or we greatly misjudge. That this provision for good is so far accomplished is a matter of joy. This preparation of the needed facilities in education, in health reform, and in the work of publishing, are the most faith-inspiring features this cause has ever been able to show. What more will be needed, we perhaps do not now clearly see. We only know that this work is the cause of God, and it will be accomplished. It cannot go back. The omnipotent hand of the God and Christ of our blessed hope is behind it. We know that that cause which represents in the earth the closing truths of the word of God, and the finishing of the work of salvation among men, is no sham and slip-shod affair, and will not be done in a corner. There are thousands of localities to be lightened with its presence, which do not yet so much as know of its existence. There are thousands of men to be raised up for the work of the harvest. There are tons of books to be produced. There are hundreds of thousands of dollars to be expended. Perhaps our present facilities must be doubled or quadrupled. Of all the causes in all the earth, that which demands the best of first-class facilities, and the most thorough and well-appointed means, is the cause of God. And it must and will have them. Let us not suffer our hands to be crippled with the unnatural impression that we are denying our faith by adopting the only available means of carrying it out. U. S. Astounding Assertions.
By Uriah Smith
In the Review of Nov. 24, we offered a few brief comments upon some of the positions and admissions of Clark Braden, as set forth by him in the Christian Standard of Sept. 26, 1874. In the same article there are some further declarations too astounding to be passed over unnoticed. He takes the ground, which a few before him have also been reckless enough to take, that the record of Gen. 2: 2, 3, is not, like that which precedes and follows, a record of what took place at creation, but is a record thrown in out of its chronological order, of what took place twenty-five hundred years afterward. What is the object of this forced and unnatural construction? Simply to avoid the acknowledgment that the seventh day was set apart at creation. If the day was there set apart, it must be admitted that the language of Gen. 2: 2, 3, would be a consistent narrative of that fact, and the very language in which it would naturally be recorded. And have we any intimation either in the narrative itself, or in any subsequent portion of the Bible, that the narrative thus suddenly and abruptly changes from the events of creation week, to events which took place 2500 years afterward? Not a syllable. But to admit the Sabbath instituted at creation, would be to admit that it is now binding in its original form; and that will never do. Hence this groundless assumption, this wicked perversion of the sacred record, to get around it. Mr. B. says: “We have not one particle of evidence that Adam knew aught of the facts of creation, or that his descendants knew anything of them until revealed by the inspired Moses 2500 years after creation, when he wrote the book of Genesis.” What an ignorant set the first members of the human family must have been! So it seems God created man and set him adrift without a scrap of knowledge in his empty cranium! Braden would probably agree with Beecher that the antediluvians were great overgrown, overaged, slow-molded, ignorant boobies. It makes no difference, we suppose, that God held personal converse with the pair he had created, and instructed them in regard to their position, their dominion, their future duty, and their means of sustenance. Adam didn’t learn anything, probably, from having the beasts brought before him to name; didn’t know where they came from, nor where he came from, and didn’t know enough to care or inquire; didn’t learn anything from the creation of Eve, although he called her bone of his bone, and flesh of his flesh; and they probably didn’t learn anything, either of them, from what God told them, in the sad experience of the fall, when he reminded Adam that he was created from the dust of the earth, and told him that he should go back to dust again. Shame on such teaching that would make the crowning production of God’s fair creation, a mere piece of animated stupidity! And his descendants did not know the facts of creation, says Mr. B. Yet Jude says that Enoch the seventh from Adam knew about the plan of salvation, and the coming of the Lord to Judgment at the end of the world; and he prophesied of these things: and yet, we are asked to believe that he didn’t know anything of the facts of creation and the Sabbath! Oh, no! Here is another assertion about equal to the one just noticed: “Then how does any one know that God sanctified the seventh day at creation? This is assumed; for the account in Genesis does not say so. God is now resting from creation; and we are living in God’s seventh day, or rest, or Sabbath.” This view is not new; but it is none the less foolish because a learned man repeats it. Moses wrote that God, whether at creation, or 2500 years afterward, blessed and sanctified the seventh day because that in it he had rested. The day was ended and his rest was finished before he blessed it. But Mr. B. says that we are still “in God’s seventh day;” so the seventh day is not yet finished, and of course not yet sanctified and blessed. So on Mr. B.’s own showing Moses in that record anticipated more than 2500 years, yes, even more than six thousand. Shall we believe the record? or shall we tell Moses to stand back; for Mr. Braden, with his superior wisdom, has the floor. Once more we quote: “Again: God may have hallowed the seventh day at creation, and not have revealed to man that he had so hallowed it, nor have then commanded him to observe it, nor for a long time afterward.” To hallow or sanctify means to set apart to a sacred or religious use. And the Sabbath was thus set apart for man, not for God; for God does not require the Sabbath. And were it not for the irreverence of the expression, we might retort that perhaps Eld. B. is right, and God, after setting apart the Sabbath for man’s use, forgot to tell him for 2500 years anything about it. What exegetical depravity may we look for next? Nehemiah 9:12-15, is not passed over by Mr. B. On this passage he says: “Here it is explicitly declared that God made known to the Hebrews the Sabbath at Sinai, or that he gave it to them with the rest of the law of Moses, given during the journey in the wilderness.” The testimony of Nehemiah has respect to what was done at Sinai. But this does not mean first bringing the Sabbath to their knowledge;197 for Ex. 16, says that they knew and observed it, a month at least, before they came to Sinai. Meetings at Locle, Switzerland.
By John Nevins Andrews
I HAVE already reported our first general business meeting in this country. This meeting was somewhat informal, and was devoted to a free interchange of thought relative to the situation of the cause, and the work before us to be done. At its close the brethren decided to come together again in two weeks, and they fixed the place at Locle. Last Sabbath and first-day this meeting was held. Our meeting on the Sabbath was made up of the friends at Locle, of whom there is quite a company, and a few from other places. I spoke three times on the three messages of Rev. 14. On first-day we had a good attendance of brethren from their several places, and the day was given to business pertaining to the work before us. Bro. Albert Vuilleumier was chosen chairman, and Bro. Jules E. Dietchy, secretary. A committee of three was chosen to take the oversight of the work for the ensuing year. The members of this committee are Albert Vuilleumier, Louis Shield, and J. N. Andrews. The urgent necessity for publications was considered, and it was voted to raise 2000 francs to commence the work of publishing. Of this sum 1800 francs were raised at once, and others not present will more than make up the remainder. It is not expected at this time to print any tracts except such as have been already translated in America, or which may soon be translated there. The brethren decided also that when they have printed an edition of tracts, they will not claim them for distribution for what they now give, but will cheerfully pay a fair price for them in order to keep good their funds for publication. The fund was entrusted to the care of the committee. At Basel there is a printer who carries on quite a large business who is somewhat interested in our work. We can probably get work done by him to good advantage. It is the day of small things with us here at present, but we do not despise them. The providence of God is at work for us, and we mean to keep as near to it as possible. The brethren are of good courage, and ready to do all that is in their power. The Gospel Preached in All the World.
By Dudley Marvin Canright
As a sign of the end of the world, Christ foretold that the gospel would be preached in all the world to all nations. Matt. 24: 1–3, 14. This sign is now accomplished. “All the principal heathen countries of the world are now penetrated by the missionaries of Christ, who have put into operation the highest and strongest kind of spiritual influences. At this moment, over China, Japan, Persia, Hindoo-stan, Turkey, East, South, West and North Africa, Madagascar, Greenland, and the hundreds of Pacific isles, are 31,000 Christian laborers, toiling diligently to represent unto sorrowful men the beauty of Christ’s love. In these lands, schools, colleges, and theological seminaries, have been established, wherein Christian education is given to 600,000 youths of both sexes. Outside the bounds of Christendom there are now established 4,000 centers of Christian teaching and living; 2,500 Christian congregations have been established; 273,000 persons are now members of the Christian church; and populations numbering in all 1,350,000 have adopted the Christian name. In India and Burmah alone are 7,480 missionaries, native preachers and catechists; nearly 3,000 stations and out-stations; 70,857 communicants. “The Baptists have made the Karems of Burmah a Christian people; the American Board has done the same for the Sandwich Islands; the Moravians for Greenland; the Wesleyans for the Feejee and Friendly Isles; and the English Independents for Madagascar.” No direct religious results from missions? What mean those large and flourishing Christian churches, born out of the very abysses of heathenism, in Australia, British America, Siberia, the Sandwich Islands, Northern Turkey, Persia, China, Madagascar, South Africa, Liberia, Sierra Leone, and the Islands of the Pacific?—Christian Union. So the signs of the end are thickening around us. May we be ready. D. M. CANRIGHT. “Profaned the Holiness of the Lord.”
By J. H. WAGGONER
EVERY word of the Bible has a meaning; and as “whatsoever things were written aforetime were written for our learning,” and “all Scripture is given by inspiration of God, and is profitable,” we must believe the meaning of every text may be learned if we diligently, prayerfully, and humbly seek for it. All admit that one of the best methods of learning the sense of the Scripture is to compare one part with another. In this manner the Bible is its own interpreter. While it should be our endeavor to avoid unnecessary inferences and forced conclusions, we should consider it not merely a privilege, but a duty, to learn what is taught in the sacred word. In reading the prophecy of Malachi recently, my attention was attracted to the expression at the head of this article, and my mind for some time was filled with thoughts of ascertaining what this can mean. First, we consider the connection. What is the nature of the reproof given in this chapter? It speaks much of their disregard of the law; thus, “The law of truth was in his mouth;” verse 6; “For the priest’s lips should keep knowledge, and they should seek the law at his mouth;” verse 7; “Ye have caused many to stumble at the law;” verse 8; “Ye have been partial in the law.” Verse 9. From this connection, from our knowledge of the importance of the law of God as the instrument by which sin is known, as containing the whole duty of man, and being the rule of the final judgment, we might reasonably conclude that this profaning the holiness of the Lord has a close relation to their stumbling at the law, or their being “partial in the law.” We know the law itself is holy; it is a rule of holiness. But this does not seem to be sufficiently definite to answer to the text. Applied to the law the word holy is descriptive; but holiness is a substantive. Now it is true that there is something in the law which is called holiness; something, too, at which many are caused to stumble in the law, in regard to which many show themselves “partial in the law.” For if men confess that the whole law is perpetually binding; that all is holy; that as a whole it is the great moral rule by which man shall be judged; and yet select a certain part and heap reproach upon it, say that it was only “Jewish” and not fitted for the service of Christians, we must say they manifest wonderful partiality in the law. But this is exactly what is now done in respect to the law and to the fourth commandment. It is also true that the Sabbath of the fourth commandment—the despised seventh-day Sabbath of the Lord, over which so many are caused to stumble—is, by the Lord himself, called holiness; not holy, merely, but holiness. In Ex. 31:15, the words spoken to Moses by Jehovah are as follows: “Six days may work be done; but in the seventh is the Sabbath of rest, holiness to the Lord.” The margin is literal according to the original. Also Ex. 35:2. “Six days shall work be done, but on the seventh day there shall be to you holiness, a Sabbath of rest to the Lord.” The same idea is contained in Ex. 16:23. This seems to offer a solution of the text; one in harmony with the context, and not dependent on any forced conclusion, but based on the direct declaration of Jehovah. As the Sabbath of the Lord is holiness, and God is dishonored by its profanation, how careful should we be in its observance. A strict observance of the Sabbath often brings the displeasure of formalists; laxity in this respect they prefer, because it is more in unison with their own spirit of disobedience. Our work, our pleasure, and our words, should be shut out from the Sabbath—“the holy of the Lord.” Isa. 58:13, 14. The words of our mouth and the meditation of our heart should be acceptable in the sight of Jehovah. Ps. 19:14. Short of this our service is formal, and we are lukewarm. Zeal in the cause and worship of God is indispensable. Without this we shall be spewed out of the mouth of the faithful and true Witness. Brain or Stomach; Which?
By John Harvey Kellogg
Every few weeks the announcement is made to the world that another great scholar or statesman has fallen a victim to overwork; and the occasion is improved by a certain class of phlegmatic, leisure-loving people, to declaim against the dangers of severe mental labor. The young men in college are solemnly warned against overstudy, if they are at all anxious to avoid premature death. The poor fellows, if at all susceptible of intimidation, are greatly terrified lest “conic sections” and “differential calculus” will “stretch” their bumps of calculation and so lead to softening of the brain. It would seem to us much more sensible and opportune to give to these students, and to all mental workers, the warning, Do not overwork your stomach, than to be continually raising such an outcry against severe taxation of the mental organs. We more than suspect, and upon just grounds, that, if the whole truth were known, it would be found that a large majority of the so-called martyrs to overwork were, really, victims of a gluttonous appetite. But we would not wish to detract in the least degree from the honor justly bestowed upon such men. Indeed, we may say that in one sense they were killed by excessive mental labors, although this was an indirect cause, and need not have thus operated; for if a man keeps his stomach healthy, he need not entertain any apprehensions concerning the ability of his brain to safely perform all the labor it is capable of doing. The brain receives one-fifth of the whole blood supply of the body; and its structure and vital activities are such that it is of all the organs of the body the least liable to be the seat of primary disease. It is only when it is not properly nourished that the brain manifests evidences of impairment of function. Men who are said to break down from excessive brain labor, find that their stomachs fail first. In no class of persons are the evil consequences of overeating, and other dietetic transgressions, more apparent than among people of literary or other intellectual pursuits. The reason of this is easily discerned. The mental worker and the man whose labor is wholly physical sit down together at the same table, partake of the same kinds of food, and consume equal quantities of nutriment. Both eat more than their absolute wants require, and both are obliged to spend the same amount of force in digesting that which is required to supply the waste of the tissues and disposing of the superfluous amount. This the laboring man can very readily do, for he has a reserve force sufficient to meet the exigency. But the mental worker is not so fortunate; he daily utilizes the full amount of his powers, and so he is obliged to suffer the damage arising from overloading his stomach. It may be queried, Why has not the mental worker as much reserve force as the man whose labor is of a manual or physical character? The labor of the latter is far less exhausting than that of the former. Eminent physiologists tell us that three hours’ severe, consecutive mental work is as exhausting to the system as ten hours of ordinary physical labor. A mental worker who labors ten hours, then, has really done three times as much work as the man who has engaged in manual labor during the same period. In other words, mental labor exhausts the body, that is, wears out tissue three times as fast as physical labor. It must be apparent, from the foregoing, that a mental worker actually requires a larger quantity of food than an individual whose labor is purely physical. This is quite the opposite of the general opinion of people with reference to this point. It seems to be a very prevalent notion that people whose labor is mostly with their brains, require a very small amount of nourishment, and that they should not eat what is termed hearty food. This is another of the many popular fallacies which has not the slightest foundation in fact. It may be said, however, that a man whose labor is wholly of a mental character, although his actual wants are greater, cannot safely partake of so much food as a man whose labor is of an opposite character. The reasons of this have already been given. The conclusion of the whole matter is that if a man will treat his stomach properly, he can use his brain to its utmost capacity without injury. When a person has an unusually severe mental task to perform, he should limit the quantity of food taken to the minimum amount sufficient to satisfy hunger. It is better to fall a little short of the amount requisite to maintain the full weight of the body than to exceed it. We would not be considered as in any way recommending the old “starvation system,” which figured quite largely in the writings of some of the earlier reformers. Abstinence is an excellent remedy in some cases; but it may be carried to an extreme, and sometimes has been. It is better, on the whole, to eat a trifle more than is absolutely required to supply the waste of the tissues than to fall short of that amount as a general habit. We imagine, however, that there are very few places, outside of boarding schools, where there is any need of the latter caution. Brain work is healthy. Severe brain labor is salutary to the intellectual powers. It disciplines and strengthens them. When a man of necessity performs an excessive amount of intellectual labor, a few days of quiet and rest will restore him; but if, instead, he indulges in a midnight “clam bake,” with stewed lobster and tripe, he does himself a tenfold greater injury. He has damaged the very fountain of his life forces, and thus entailed a certain amount of deterioration upon every vital organ of his body. Too much wine, too much ham and eggs, too much stuffed turkey, too much general dissipation, and too little muscular exercise are the agencies which kill so many students, and not too much study as we are so often told.—J. H. K. in Health Reformer. “WHAT and if ye shall see the Son of man ascend up where he was before.” Light is wanted on this text. Evidently it refers to the ascension of Jesus—his return to the Father in Heaven. The word “ascend” is not elsewhere used to describe a resurrection. The difficulty is in referring it to Jesus as the Son of man. In all the Scripture this title denotes a human being, one born of woman, one of the order or race of mankind. So then we are there taught that the “Son of man should return to Heaven, where he [the Son of man] was before,” i. e., before he came down from Heaven! Was the Son of man (Mary’s son) in Heaven before he was born? Was he a Son of man in his pre-existent state? Charles Beecher, in his “Redeemer and Redeemed,” says he was. I cannot believe it. Had it read the “Son of God,” &c., it would have been plain. But how can this be true of the Son of man? Ans. We see no difficulty. Christ, after he appeared upon the earth in our nature, took the title of the Son of man in addition to the one he already had, of the Son of God. But he was the same being that he was before he came down from Heaven. And his using his latter title of Son of man, in connection with a reference to his position before he came down to earth, does not prove that he was the Son of man at that time. To illustrate: If U. S. Grant was about to visit the spot where Lee surrendered, the announcement would doubtless, or at least might very properly, be put in some such form as this: “President Grant is about to visit the spot where he (President Grant) received the surrender of Lee.” But this would not imply that he was then president. He has since become so; and now this title is used fully and properly even in referring to scenes that transpired in his life before he became president. Awake to Duty.
By R. F. Cottrell
The solemn truths which pertain to our times are enough, it would seem, to cause all who have the evidences of them, to cut loose from the present world and prepare for the future. Those who believe, cannot be satisfied unless they can feel assured that they are living for the world to come, and are in a state of acceptance before God through our Lord Jesus Christ. One cannot believe, and have a full realizing sense of the truth without feeling a strong desire to be right with God, and to do all in his power for the salvation of others. The inquiry of the heart will be, Lord, what wilt thou have me to do? Those who have no anxiety to help forward the cause and be instrumental in saving men, cannot have a true sense of the truth and duty. The great work of this last and most fearfully solemn message, and the little time in which it is to be done, furnish motives to stir the heart and arouse to action, if anything can. All should feel an ardent desire to do something; and all that will, may. The way is open for those who will, to take a part in the work of God. And may all who profess faith show it by their works. It will not be regretted, a little in the future, that we labored and sacrificed in the cause; but the regrets will be that such opportunities of doing good to our fellow-men were not improved. Now we can do something in the cause of human salvation. In a little time from this we cannot. Let us be stirred to action, diligent and persevering, while it is called to-day. Image of the Beast.
By Dudley Marvin Canright
The Christian Union makes these just reflections as to the tendency of the Constitutional Amendment party:— “The writer in the Christian Statesman is himself in far closer affinity with Romish pretensions and dogmas than with Protestantism, and is far more likely to go over to the Catholic church, or enter into alliance with it, than any rationalist, secularist, or skeptic in all the world. In truth, the scheme of government advocated by writers of his class harmonizes far more nearly with popery and its assumptions than with the liberty which is the essence of Protestantism.” This witness is true, and this fact indicates where the image to the beast will come from. The Work of Eld. Wm. M. Jones.
By John Nevins Andrews
Eld. Jones is laboring earnestly to advance the cause of the Sabbath in Great Britain and Ireland. By the aid of friends in Scotland and Ireland he has advertised extensively in the papers to find those who are interested in the ancient Sabbath of the Bible. He has thus found Sabbath-keepers in several places, and a considerable number who do not observe it who are interested in the subject. He cannot however accomplish what he has undertaken without changing the form of his work. He therefore contemplates issuing a small sheet in behalf of the Bible Sabbath, as often as he shall be able. I think there are Sabbath-keepers in America who would esteem it a privilege to aid Bro. Jones in this work. If he publishes such a sheet it will be worth the patronage of those who love the Sabbath of the Lord. But he cannot do what he would without aid. I call attention to his work. When the first number of his sheet is published I may wish to notice it again. The address of Eld. Jones is 15 Mill Yard, Goodman's Fields, London, Eng. Neuchatel, Switzerland, Nov. 19. Preparing for War.
By Dudley Marvin Canright
ALL the European nations are wasting their strength, their wealth, and their manhood, in maintaining larger armies than they can afford without impairing their reproductive forces. Germany is sacrificing the future of the German nation to gratify Bismarck’s inordinate military ambition.—San Francisco Post, Nov. 11. It is evident from the complexion of yesterday’s telegraphic dispatches that our planet is not in the pacific condition which would indicate the speedy advent of a millennium. From every quarter of the globe come rumors of wars, or of warlike preparation.—San Francisco Chronicle, Nov. 18. At my last report I was returning from the Ohio Camp-meeting, and on account of my wife's sickness I was detained at home about three weeks. Then I started to visit the brethren in Hardin Co., in this State. Met with the brethren at Springville on my way on the evening of Nov. 3. Found them strong in the Lord and encouraged to go on. Made arrangements to organize a T. and M. Society. I came by the way of Danville to take my children to the deaf and dumb asylum. At the request of the superintendent I hung up my prophetic chart and talked to those that could hear for about half an hour, and the superintendent, Mr. Jacobs, then explained it in sign language to the mutes. It was interesting to see the little fellows receive it. Came to Locust Grove on the 8th inst. Found the brethren and sisters all in good spirits; but the Disciples were carrying on a protracted meeting, and we thought best to defer our meeting until theirs was over. Meanwhile I went to Glendale Station, and gave a few lectures. Prejudice is very strong there. Sabbath and Sunday, Nov. 14 and 15, was a good time for the church at Locust Grove. I think we all felt that it was one of the best meetings we ever enjoyed. Oh! how good the Lord is in giving us such showers of blessings. Praise his holy name. Sunday afternoon we organized, or rather perfected the organization of, the T. & M. Society, raising funds to the amount of $24.00, and also arranged s. s. amounting to $35.00. This has been increased some since. Through tracts sent here by our brethren in Hardin Co., the way is opened for lectures. I have given five discourses with increasing interest, though the nights are dark and frequently rainy. There are brighter hopes for Kentucky. I feel like giving myself wholly to the cause of God. My P. O. address for the present will be, Catalpha, Hart Co., Ky. Lovest Thou Me?
By Mary Martin
They had dined by the sea of Galilee with Him who “was risen from the dead.” The ardent, impetuous Peter and loving John were there, and Jesus asked Peter this brief, but very comprehensive, question, “Lovest thou me?” After receiving such proof of superior power and love, a less sanguine person might have answered as did he: “Yea, Lord; thou knowest that I love thee.” Then comes the test of love: “He saith unto him, Feed my lambs.” Again was the question repeated, eliciting the same reply, followed by the same injunction, “Feed my sheep.” “He saith unto him the third time . . . Lovest thou me?” and Peter answered, “Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.” After all these protestations of love we would naturally expect to see Peter trying to find out what was this work given by the Master, and the best method of performing it; but alas for the weakness of human nature! “Peter, turning about, seeth the disciple whom Jesus loved following; . . . saith to Jesus, Lord, and what shall this man do?” How pointed the rebuke, reminding him of his own duty. “What is that to thee? follow thou me.” Not only to ardent Peter, centuries ago, as he sat by the deep blue Galilee, comes the test of love, but you and I if attentive listeners may hear the Saviour’s question, “Lovest thou me?” while to each is given work to do as proof of the love we profess to have. “Feed my lambs.” Along life’s dusky pathway, where dark shadows fall, hidden in mountain gorges, panting with heat and thirst on the sandy plain, or shivering in the drenching autumn rain, scattered here and there, are the little lambs plaintively moaning. Who will come to the rescue? Where are the hearts and homes to welcome and receive them? See how they tremble with fear. Rude hands have dealt out the scanty pittance, or with unfeeling hearts “passed by on the other side.” Who for the sake of Him who “carried the lambs in his bosom” will invite the homeless and uncared-for to find shelter in their arms of love? Across the tranquil waters and fertile plains, down through the long lapse of years, re-echo the Shepherd’s words, “Feed my sheep.” Wolves have been at work, and the sheep are scattered; many lying mangled and helpless, with their meek eyes upturned, asking for help. You who are strong of heart and hand, watching for golden opportunities, here find your life-work. He who “gave his life for the sheep” keenly feels their sufferings, and if they are neglected will one day say, “Inasmuch as ye did it not to one of the least of these, ye did it not to me.” We have not mistaken the voice. It is surely His who “spake as never man spake”; and we see the blood-bought objects of his love and care, on dizzy heights, in slippery places, with danger and death around and beneath them. It may be only a little word that is needed by some, and for the bruised and bleeding, the tender ministrations that thoughtful, loving hearts and ready, willing hands might proffer. But the skies are sunny, and life in the valleys so pleasant, its surroundings so congenial to our taste, that the mantle of indifference is wrapped around us, or our sympathy being aroused we look around until we see some one else, and then inquire, as did Peter, “Lord, and what shall this man do?” Here is work just suited to their capacity, and we are anxious that they should be performing it. We are so fearful that some one will not make use of their ten talents that we carefully wrap our one talent in a napkin, lay it aside, and then spend the time allotted for its improvement in diligently searching for ways in which others may use their larger number. Oh, how we need the mind which was in Christ to do his Father’s will without hesitating and trying to find a substitute. Then should we eagerly listen for the Master’s voice, and gladly do his bidding. If others have ten talents where we have only one, he knows it, and we need not fear he will make a mistake in assigning to each his labor, or leave any unemployed. While from every direction we hear the cry, “Come over and help us” we may rest assured there will be work suited to the capacity of each. We need not stand idle. Many are wanted but to carry cups of cold water, and the test of Peter’s love will be the test of ours to the end of time—to prove by works the love we profess to have. “Lovest thou me?” “Feed my lambs.” “Feed my sheep:” that (though addressed particularly to the elders, it will be true of all who are faithful) “when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” THE BLESSEDNESS OF TRUST.
Yea, welcome grief in every form,—
Of biting blast, of whelming storm;
The streams that would an ocean fill,
Or slow, continuous, wearing rill;
Or trouble's flail, or sorrow's mill;
A thorny path up rocky hill;
Or desert sands to scorch the feet,
Where torrid suns in fervor beat;
Or barren, drear, and sunless plains,
Where gloomy winter monarch reigns. Up rocky hills sweet arbors are,
And not a flaming sword to bar;
And shineth, still, though still afar,
Hope's blessed, bright, benignant star.
Hot deserts their oases have;
And, crossed, the pleasant splash of wave
And sound of brooks, and warbling grove,
Shall lift the pilgrim's heart above. The true man saith, though die I must,
Till death I'll keep a beaming trust,
Though every plan should fall in dust,
And choicest treasures yield to rust.
Night brings the day, grief bringeth bliss;
And never that but cometh this.
Peace follows war, thorns speak the rose;
Fatigue foreruns a sweet repose;
And he who toils nor sighs for rest
With respite from his work is blest.
Or is this doctrine of true saints,
That he who hath but patient plaints,
And interludes his woe with songs,
To royal race and home belongs;
And crowned, shall come in little time
To thrones, and feast, and heavenly chime;
And gain within the earthly clime,
A joy above all hope and rhyme! Ohio: Meetings at Colton School-House
By H. A. St. John
During the month of November, I have been engaged in holding a series of meetings in the school-house in Colton, a small station on the R. R. in Henry County. Four ministers of different orders occupy the house regularly, two of them each Sunday, which, to some extent, abridged my opportunities to reach the people. But the Lord has blessed my feeble effort. About ten adults are trying to walk in the light of the last message. Among this number is the elder and deacon of the Winebrenarian church. This little company will meet regularly on the holy Sabbath for prayer and Bible-class.