Earlier text: MORMON MORALITYA PHASE OF LAST-DAY IDOLATRY.
By Milton C. Wilcox
WE can understand to some extent how the unenlightened of past ages could exalt as objects of worship, great warriors, benefactors, or sages. It was idolatry; but it was idolatry almost excusable when compared with the idolatry of our boasted nineteenth century in enlightened America. It is not money worship, great and evil as it is, to which we refer, nor is it the worship of appetite, manifested in the drinking, the tobacco using, the gormandizing, which has cursed the world. We refer to the hero worship which exalts brutality and crime to the sphere of demi-gods. Lawyers lend their powers to defend the most notorious criminals, knowing them to be such; and justice is delayed so long that monstrous transgressions and fearful outrages seem to outlaw, and the criminal is pardoned, or dies a hero. For the sickly sentimentalism and fawning sycophancy now existing, witness the present Sullivan worship. One man proves to have more brute force and is more of a brute than another, and a great part of the whole English world is shouting and singing his praise. And Boston—Boston the Athens of America, the hub of civilization, the home of American art and culture—"goes wild" over the deified brute, John L. Sullivan. He will be welcomed home with flags and banners and music by aesthetic Boston. If she upon reflection should consider that her conduct was in anywise disreputable, she may console herself by her late prosecutions against preachers of the gospel on the Common. Men laugh over how State officials were outwitted and State laws transgressed by prize-fighters and their clique, praise and adore the criminals, pay more for a chance to see the fight than they pay for the religion of Christ for years, faint in their excitement and the heat at the brutal display, and drink themselves drunk after it is over. Whole columns and pages of daily journals are filled with news and remarks upon the cruel exhibition for days before it occurs, journals which would not give one-half column to a prominent religious convention. The whole thing is a mighty educator of the rising generation, and the teaching tends downward. The brutish bull-fights of Spain are preferable to the brutish man-fights of America. It is the above education which leads men and women to condone higher crimes and sympathize with, and make heroes of, the criminals. Mr. P. G. Duffy, police justice of New York City, who, during the past year, "sent to Blackwell's Island some ten or eleven thousand prisoners, their terms of imprisonment averaging from five days to twelve months," says in the Independent of June 27:— "Then, again, a man caught red-handed as a murderer, perhaps who had committed other murders, through some technicality, some artifice, some quibble, will, when at last he is sentenced to be hanged, or 'electrified,' have a number of sympathizers who never knew him before, but who will visit him in his cell, give him consolation, pour lavender water on his head, lament very much his prospective taking off, and sign a large petition to the Governor, saying how sorry they are the man has to expiate his crime on the gallows or in the electric chain." As an instance of the truth of the above allegation, take the following editorial from the San Francisco Examiner of July 1:— "The Charleston dispatches inform us that 'Dr. McDow is the hero of the hour. His parlors are crowded by people offering their congratulations.' The procession of congratulating citizens includes ladies and probably clergymen. The popular ideas of South Carolina civilization evidently needs revision. It is commonly supposed that to secure the honor of a Charleston 'ovation' a man must kill somebody deficient in popularity. Dr. McDow murdered a man universally and justly beloved. Plainly it is the mere effusion of blood, regardless of the character of the person whose veins supply it, that wins approval in Charleston. Until the publication of the impending twenty-four volumes of the Century dictionary, the language will be too poor to describe the Charlestonian homage that awaits the man who shall kill Dr. McDow." But Boston and Charleston are no worse than many other cities. The same thing has been manifested again and again even in our agricultural districts. All these indications of the times, and many more which all may see if they will, have been predicted in the "sure word of prophecy":— "For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness. None calleth for justice, nor any pleadeth for truth; they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity." "For our transgressions are multiplied before thee, and our sins testify against us; for our transgressions are with us; and as for our iniquities, we know them. . . . And judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter." Isa. 59:3, 4, 12, 14. And this terrible pen picture of the prophet, of which the above quotation is only a small part, applies at a time when "the Redeemer shall come to Zion" (Verse 20), when he shall "put on the garments of vengeance," and will "repay fury to his adversaries, recompense to his enemies," "according to their deeds." Verses 17, 18; Rev. 22:12. Paul speaks of the same sins among men of the last days: "Boasters," "blasphemers," "without natural affection," "fierce," "lovers of pleasure more than lovers of God." 2 Tim. 3:1-4. These brutal exhibitions of trained bullies may be called displays of the "manly art," sympathy for the hardened criminals may be termed "love for the erring," "mercy," etc., but both are but manifestations of the carnal heart which hates the justice and purity of God's law and delights in iniquity. These feverish excitements and palliations of crime are Satan's agencies in preparing men to turn from the last warning message, which God in his mercy is giving to the world. They are agencies which are fitting men for the great delusions of the last days and the sure destruction which awaits just beyond. 2 Thess. 2:8-12. May God help the honest in heart to heed the sure light of prophecy. 2 Peter 1:19. M. C. W. DESTRUCTION NOT CONVERSION.
IN a recent article in the Congregationalist on "Future Christianity," Prof. Austin Phelps says:— "The conversion of the world to Christ is a prophecy and an enterprise. We are prone to rest in the prophecy, and to lag in the enterprise. At present it languishes, not for the want of resources, not for the want of faith in the issue, but for the want of character, consecrated and concentrated in its achievement." It may be true, as the professor says, that the conversion of the world is an enterprise, but the statement that it is a prophecy lacks confirmation. The texts usually relied upon to prove this point, which, however, is generally assumed rather than attempted to be proved, certainly do not justify the claim. True, the world is to be given to Christ, but not in the sense of being converted. Says the Father to the Son: "Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." Ps. 2:7-9. This is not, however, a promise of conversion but of destruction. And the work is not to be accomplished by the preaching of the gospel, but after the mystery of God—the work of redemption—shall have been finished. When Christ leaves the mediatorial throne and puts on the garments of vengeance,—when he pleads with all nations, not with his Spirit but by fire and sword, and destroys the wicked with the spirit of his mouth, and consumes them with the brightness of his coming, then it is that the world will be given to him. (Lesson 5, August 3, 1889.) 1. WHAT does God require of all?
"He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" Micah 6:8. 2. What is of more value than burnt-offerings and sacrifices?
"And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbor as himself, is more than all whole burnt-offerings and sacrifices." Mark 12:33. 3. What called forth these words?
"And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? And Jesus answered him, The first of all the commandments is, Hear, O Israel; the Lord our God is one Lord; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength; this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these." Verses 28-31. 4. Because the scribe discerned these principles, what did the Saviour say to him?
"And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question." Verse 34. 5. What sacrifice must be the foundation of all other sacrifices?
"The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise." Ps. 51:17. 6. In whose heart has God promised to dwell?
"For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." Isa. 57:15. 7. How will such a heart be affected by God's word?
"For all those things hath mine hand made, and all those things have been, saith the Lord; but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word." Isa. 66:2. 8. How does the prophet speak of those who cannot discern the sacredness of divine things?
"He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog's neck; he that offereth an oblation, as if he offered swine's blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear; but they did evil before mine eyes, and chose that in which I delighted not." Verses 3, 4. 9. Can these things be in the heart and not be seen in the life?
"Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them." Matt. 7:16-20. 10. What did David say when he saw the judgment of God upon the people on account of his sin?
"And David spake unto the Lord when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly; but these sheep, what have they done? let thine hand, I pray thee, be against me, and against my father's house." 2 Sam. 24:17. 11. What response did God make to his repentance?
"And Gad came that day to David, and said unto him, Go up, rear an altar unto the Lord in the threshingfloor of Araunah the Jebusite." Verse 18. 12. With what reception did David meet when he went to make his sacrifice?
"And Araunah looked, and saw the king and his servants coming on toward him; and Araunah went out, and bowed himself before the king on his face upon the ground. And Araunah said, Wherefore is my Lord the king come to his servant? And David said, To buy the threshingfloor of thee, to build an altar unto the Lord, that the plague may be stayed from the people. And Araunah said unto David, Let my Lord the king take and offer up what seemeth good unto him; behold, here be oxen for burnt sacrifice, and threshing instruments and other instruments of the oxen for wood. All these things did Araunah, as a king, give unto the king. And Araunah said unto the king, The Lord thy God accept thee." Verses 20-23. 13. Did David accept this offer?
"And the king said unto Araunah, Nay; but I will surely buy it of thee at a price; neither will I offer burnt-offerings unto the Lord my God of that which doth cost me nothing. So David bought the threshingfloor and the oxen for fifty shekels of silver." Verse 24. 14. Did God accept David's offering?
"And David built there an altar unto the Lord, and offered burnt-offerings and peace-offerings. So the Lord was intreated for the land, and the plague was stayed from Israel." Verse 25. 15. What important lesson is drawn from this?
16. What did David do after he was forbidden to build the temple?
"Now I have prepared with all my might for the house of my God the gold for things to be made of gold, and the silver for things of silver, and the brass for things of brass, the iron for things of iron, and wood for things of wood; onyx stones, and stones to be set, glistening stones, and of divers colors, and all manner of precious stones, and marble stones in abundance." 1 Chron. 29:2. 17. What did he ask of the others?
"And who then is willing to consecrate his service this day unto the Lord?" Verse 5, last clause. 18. What effect did this have on the leading men in Israel?
"Then the chief of the fathers and princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the king's work, offered willingly." Verse 6. 19. How did the people show their interest?
"And they with whom precious stones were found gave them to the treasure of the house of the Lord, by the hand of Jehiel the Gershonite." Verse 8. 20. How were they affected by this move?
"Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the Lord; and David the king also rejoiced with great joy." Verse 9. 21. Whom did David acknowledge as the real owner of all the gifts which they had made?
"But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee. For we are strangers before thee, and sojourners, as were all our fathers; our days on the earth are as a shadow, and there is none abiding. O Lord our God, all this store that we have prepared to build thee an house for thine holy name cometh of thine hand, and is all thine own." Verses 14-16. 22. What was the design of God's providence in bringing about circumstances where means were required of the people to build God's house?442"I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things; and now have I seen with joy thy people, which are present here, to offer willingly unto thee." Verse 17.
23. Does our work see the same spirit in the heart toward the wants of the cause at the present time? NOTES.
By Milton Charles Wilcox
GOD requires of all "to do justly, and to love mercy, and to walk humbly with thy God." This is one of the comprehensive sayings of Holy Writ; it includes all duty. To do justly is to be just, and means straight, or close, upright, honest; equitable in the distribution of justice. It is also defined by Webster as meaning, "Righteous, living in exact conformity to the divine will. True to promises." It embraces all duty, that of keeping God's commandments—the rule of justice. Eccl. 12:13. But we cannot ourselves do this; and as God requires this, and his requirements are not unjust, he will through Christ pardon all past sins, give us a new heart, and so bring us by his grace into conformity to the divine will. Our strength is nothing; power is of God. MERCY, says Webster, is "that benevolence, mildness, or tenderness of heart which disposes a person to overlook injuries, or to treat an offender better than he deserves; the disposition that tempers justice, and induces an injured person to forgive trespasses and injuries, and to forbear punishment or to inflict less than law or justice will warrant. It implies benevolence, tenderness, mildness, pity or compassion, and clemency, but exercised only toward offenders. Clemency and bounty; charity or the duties of charity, and benevolence." This definition is given thus full in order that the fullness of mercy may be comprehended. It is difficult for selfish, sinful man to forgive an injury. None can really do it unless he himself has received mercy. But Christians, those who have tasted the mercy of God through Christ, ought to be able to exercise it toward others. A realization of God's wondrous mercy to them will help them to forgive; there is no better way. "Forbearing one another, and forgiving one another, if any man have a quarrel [cause of complaint] against any; even as Christ forgave you, so also do ye." Col. 3:13; Eph. 4:32. "Remember thy follies, thy sins, and thy crimes;
How vast is that infinite debt!
Yet Mercy hath seven by seventy times
Been swift to forgive and forget." MERCY is not only forgiving, but benevolent. It is forgiving because it is benevolent. In fact, forgiveness and benevolence is the same principle differently applied. Forgiveness is applied to wrongs or injuries done us. Forgive means "to give." When we forgive an individual we really give to him, or place to his credit, good in the place of the evil he has done; at the very least we do not hold against him the wrong he has done. We really give good to him who has no claims upon us. Benevolence is "a disposition to do good; kindness, charitableness; the love of mankind, accompanied with a desire to promote their happiness; an act of kindness." (Webster.) Beneficence is the fruit of benevolence. Beneficence pertains to the act, benevolence to the will. It is that which delights in doing for the happiness and welfare of others who have no obligation upon us. Mercy exercised toward an offender is forgiveness; exercised toward our fellows to whom we are not indebted, is beneficence. Therefore, if we love mercy, we will delight in doing for others, labor for their good, sacrifice and deny self for their salvation. And yet we are under obligation to all. Paul said that he was "debtor both to the Greeks and to the Barbarians." Rom. 1:14 Why was he a debtor? Because Christ had purchased Paul; he was Christ's servant; he was also Christ's co-laborer; and as such he owed his whole life to the service of Christ; and the service of Christ is laboring for the salvation of precious souls. All Christians have been bought with the same price, for the same purpose (1 Peter 2:9); all are therefore under the same obligation. If, therefore, we do justly, and love mercy, we will be faithful commandment keepers through our Lord Jesus Christ, and true, liberal laborers for souls, tender and compassionate to all. Anything else would be proof of ingratitude toward God who had done so much for us. BUT in order to learn these lessons of justice and mercy, we must walk humbly before God; or, as the margin reads, "humble thyself to walk with thy God." To be humble is to have "a low opinion of one's self, and a deep sense of unworthiness in the sight of God." God dwells with the humble and contrite, not to cast down or destroy, but to revive, that is, give life. Isa. 57:15. He who humbles himself shall be exalted, but he who exalteth himself shall be abased. Luke 18:14. God regards those who are humble. He can teach them; for they honor his holy word. Isa. 66:2. And he who is truly humble, and trusts in God, knows the peace which the world cannot give. THE germ and substance of the lesson is contained in the first text. The others but expand and draw it out. May every one so study these precious truths that they may appreciate God's goodness, and be as willing to consecrate themselves to his service as was David of old. 1 Chron. 29:14-16. Notes on the International Lesson.
By J. W. Scoles
ISRAEL ASKING FOR A KING.
WHEN we stop to consider the surroundings of the children of Israel at this time, we can readily see some reasons which would cause them to desire a king. The war-like nations of Canaan were still in the land, and were oppressing them to an unwarranted degree. Samuel was not a warrior, but a man of peace; therefore the Hebrews naturally reasoned among themselves that in order for them to successfully meet and overcome these foes, they must have a ruler who would go out to battle with them, and employ the same tactics used by their enemies. That God designed to eventually bring his people to the point where a king could be given to them appears quite probable; but it is also evident that the king, instead of being a tyrannical monarch, ruling with absolute power as did the kings of other nations, would have been chosen with the entire sanction of God, and would probably have represented the Messianic office of Christ. THE underlying and principal reason, however, for this action on the part of the Israelites, was their pride. They said, "Make us a king to judge us like all the nations." Verse 5. This was the real secret. They desired to walk after the ways of the nations around them. This was the cause of numberless instances of apostasy among them afterward. And this spirit is just as liable to prove a snare to the feet of God's people to-day. "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." 1 John 2:15. IN their eagerness and zeal to accomplish their object, the people did not stop to consider matters as carefully as they might have done. Doubtless few of them thought that in rejecting the services of Samuel they were thereby rejecting the Lord. But it was so. And perhaps we can at this point see the beginning of the gradual withdrawal of the Spirit of God from them, which went on until they were finally left entirely to their own devices, and the counsel of the Lord departed from them forever. MORE than one hundred years before this, the Jews had listened to the evil counsel of Abimelech and had made him king over them. His reign, however, was of short duration and ended so disastrously that no further efforts were made in this direction until the events referred to in the present lesson. By wrongfully clamoring for a king at this time, they were, in their pride and willfulness, depriving themselves of greater blessings than they could possibly hope to receive thereby. If we, in similar manner, persist in desiring things which God is not yet ready to bestow upon us, we likewise may shut away from ourselves the influences which would result in vastly better and more far-reaching benefits to our souls. The Missionary.
By E. M. Morrison
PURSUANT to a recommendation of the General Conference, and a vote of the Pacific Press Publishing Company, in company with my wife, I left San Francisco May 5, 1889, for Auckland, New Zealand, to spend two years in the interests of the book and canvassing work in Australasia. As the vessel, the Alameda, cut loose from the wharf, and the faces of dear friends gradually disappeared from view, we began to realize that we were indeed leaving home.443 The sea was very rough the first few days of our voyage; few were seen on deck, and fewer at the tables. The fourth day the sea became smooth, and we had a delightful voyage to Honolulu. On Sunday, the 12th, very early in the morning, land was reported in sight; all rushed on deck. The bold cliff called Diamond Head, the top of an old crater, 761 feet high, was plainly visible. We sailed along the shore for a time, and were delighted at seeing groves of coconut trees whose graceful, towering tops give a tropical look to any scenery. During the time which elapsed after reaching the dock before we were able to land, we were amused at a crowd of natives of every age, who gathered on the wharf. The women as a rule are tall, very dark in color, all dressed in flowing cotton garments, called by them, holokus. They all wear straw hats with broad, bright ribbons round them, and all have untidy masses of black locks streaming down to their waists. Some of the men were fine-looking fellows. They wore blue and white trousers, bright colored shirts with buttons the size of a shilling, and plenty of them, and very small straw hats. Their feet were either bare or clad in high riding-boots, with immense Mexican spurs jingling as they walked; the more noise a native can make with his spurs the finer man he thinks himself. On landing we were greeted by Brother and Sister Burgess, who took us in their carriage to their home. After a rest, they drove us through the city. Our ride about the town showed it to be quite as pretty in the interior as it appeared from the harbor. Nearly all the streets were shaded by rows of trees on either side, and the verandas of the houses were overgrown with Mexican creepers, honeysuckles, and passion-flowers in the richest profusion. The hedges of scarlet geranium and coleus were wonderful to look upon, and the air was scented with heliotrope and roses of every hue. The climate of Honolulu is of extraordinary mildness, the extreme range of temperature being only from fifty-five to eighty-five degrees, making it one of the most equable of known climates. We called upon most of our brethren in Honolulu and made their acquaintance. The day passed pleasantly and we were loth to return to the boat, having had only eight hours to stay on shore. At 8 o'clock P. M. the vessel moved on her way, and we were soon out of sight of land. The weather was pleasant for the most part of the journey across the tropics. As we drew near Tutuila, one of the Samoan group of islands, the sea became very rough, and for two days and nights it rained incessantly. The vessel was not able to land, but was met by a smaller boat, and exchanged passengers and mail. We were much disappointed, for we were very desirous to see the natives and the tropical foliage. On the morning of the 26th (Sunday), we quietly entered the harbor of Auckland at 9 o'clock A. M. We bade adieu to our friends on the boat, and found our way to Brother Edward Hare's. We were much pleased to meet Elders Daniells and Israel at Brother Hare's; they were greatly surprised to see us, not having heard we were to come to this place. They had been holding a series of meetings previous to the organization of a Colonial Conference, a Tract and Missionary Society, and a Sabbath-school Association. As the business meetings began on the day of our arrival, we took no time for rest, but entered into the spirit of the work and really forgot that we were feeling so worn over twenty-one days of sea life. We were soon made to feel at home by the kindness and love of the brethren here. The importance of having a Conference was ably presented by Elders Daniells and Israel, after which an organization was completed with a membership of two hundred, and two hundred dollars in the treasury. The great need of a Tract and Missionary Society was also presented, and an organization secured with a membership of one hundred and forty, with about six hundred and fifty dollars belonging to the Society. Several meetings were held in the interest of the Sabbath-school work, which resulted in the organization of an Association of two hundred and sixty members. We were much impressed with the oneness of mind manifested on the part of the delegates, and also on the part of the other members in attendance. All felt that difficulties which had hindered the progress of the work in the past would be obviated, and that a systematic management of the work would result in the more rapid spread of the Third Angel's Message in the Colony. It was certainly in the order of God that we arrived here at this important time, as we have been able to accomplish in a fortnight what we expected would take months. It was decided to locate the Tract Depository at Wellington, it being the most central place, and a good field for future labor. The prospects look bright for the rapid spread of the work here in New Zealand. Meetings closed the sixth of June, and we took our departure with Elders Daniells and Israel for Napier, 400 miles south of here. Although we are far away from our native land, we feel of good courage to press on in the work. The cause is God's, and the same spirit which has moved the hearts of our people in America is at work here. Those who have received the truth seem as one family, and extend to us a warm welcome. We crave the prayers of our people that our labors may be blessed of God. TASMANIA.
By George C. Tenney
ON May 20 I sailed from Melbourne to Launceston, Tasmania, on a long-anticipated visit to the brethren in that Colony. Not many years ago this island was known as Van Diemen's Land, in honor of the Dutch admiral who sent out the ships by which the discovery of the island was made in the year 1842. This honor has more lately been transferred to the navigator Tasman, who was the actual discoverer. The island lies directly south of Australia, the intervening water, Bass Straits, being about 150 miles wide in its narrowest point. The distance from Melbourne to Launceston is nearly 300 miles, each of these cities being situated about forty miles from the open ocean. Launceston is in the northern part, and Hobart in the south, and the distance between them is 130 miles by land. Tasmania is not thickly settled, it contains 26,000 square miles and about 140,000 inhabitants. The face of the country is hilly and mountainous. It is well wooded with gum trees. Its valleys are fertile, and adapted to fruit and grazing. Its climate will, I believe, compare favorably with any in the world. The air is pure and healthful, and the extremes of heat and cold are never experienced. It is a very near approach to an equable temperate climate for the entire year. But one thing seems to prevent the raising of all kinds of fruit except the tropical varieties, in their greatest perfection, and this is a liability of late and early frosts. Beautiful scenery abounds, especially upon the coast, which are bold and rocky. On the introduction of the truth in Australia, some of the light reached the heart of Brother G. Foster, who afterward removed to Hobart, where, after careful study he began to observe the Sabbath, and in this was joined by his own and another family. They began requesting help, and in February of 1888, Brethren Israel and Baker went to Hobart with their tent. As a result of their first meeting a church of about twenty members was formed, and this has been increased to nearly sixty. Brother David Steed, one of the number, received license at our Conference, and after arranging his affairs, left his situation to go out with the message. Last February he began meetings in Bismarck, a rural settlement composed mostly of Germans, with some Danes. They received the truth with their characteristic suspicion and caution, and were opposed at every step they took by their ministers. At various points it seemed as if the entire flock would turn and flee from the truth; but gradually conviction fastened upon them, and about forty adult people have received the truth in the love of it. On my visit to them I reached Bismarck just in time to listen to a discourse by the Baptist minister in opposition to our work. It was a weak attempt at no-law-ism mingled with slander and abuse. The speaker was not aware of my presence, I think, for he made many most untruthful statements about our labors and the work in America. He did not censure those who taught those doctrines in Tasmania, for they knew nothing of the real nature of the schemes they were working at. It was a system of bondage, and he knew all about it, for he was in communication direct with those who told him all about it. Mrs. White is getting very rich, and our people are most unhappy and discontented, etc., etc. It is not necessary that I should quote further. All will be able to finish the chapter and recognize its source. I spent three days with this company and left them rejoicing in the light of the truth. Returning to Hobart I was eight days with the church, visiting and holding meetings. These were seasons of refreshing. They have received the whole truth and rejoice in it. The last Sunday the brethren came down from Bismarck, and nineteen were baptized in the beautiful bay. These included three from Hobart. Others were prevented by illness from coming forward at this time. Brother Foster, who is the elder of the church in Hobart, hopes soon to arrange to devote his time to the work of proclaiming the message. He has had considerable experience in ministering the word before embracing the truth. Among the brethren at Bismarck is a young man who has preached very acceptably for the Methodists for some time. He speaks German well. I returned from this visit feeling that God is good, and very much encouraged in the work. It is probable that Brother Steed will remove to Victoria soon and engage in the work here. Many who have embraced the truth in these Colonies have friends in the old countries for whom they are laboring and praying, and God will doubtless make this a means for reaching many souls in Great Britain. SINCERITY NOT SUFFICIENT.
THE sentiment that it matters not what a man believes, so that he is sincere, is as unscriptural as it is absurd. Sincerity in unbelief has no more effect in warding off evil in the spiritual, than in the natural kingdom. If the teachings and persuasions of a reputed chemist should prevail on you to believe that arsenic is harmless, would it therefore be harmless? Could you mix it with your bread, and you and your children eat it without injury to health or life? Oh, no! Neither will the sincerity of your belief save you from the consequence of error in religious faith. Right belief—truth—God's truth, my brethren, is the only foundation on which you can safely rest your hope.—Selected.