p. 391 | Signs of the Times, Vol. 10, No. 25. (6/26/1884)

Self-Made Poverty.

By Charles Haddon Spurgeon

I WOULD not say hard words against poverty; wherever it comes it is bitter to all; but you will mark, as you notice carefully, that, while a few are poor because of unavoidable circumstances, a very large mass of the poverty of London is the sheer and clear result of profuseness, want of forethought, idleness, and, worst of all, drunkenness. Ah, that drunkenness! that is the master evil. If drink could be got rid of, we might be sure of conquering the devil himself. The drunkenness created by the infernal liquor dens which plague-spot the whole of this huge city is appalling. No, I did not speak in haste or let slip a hasty word; many of the drink-houses are nothing less than infernal; in some respects they are worse, for hell has its uses as a divine protest against sin, but as for the gin palace, there is nothing to be said in its favor.

The vices of the age cause three-fourths of the poverty. If we could look at the homes to-night, the wretched homes where women will tremble at the sound of their husband’s foot as he comes home, where little children will crouch down with fear, upon their little heap of straw, because the human brute who calls himself “a man” will come reeling home from the place where he has been indulging his appetites—if you could look at such a sight and remember it will be seen ten thousand times over to-night, I think you will say, “God help us by all means to save some.” Let the great ax be laid at the root of this deadly upas tree, and to work constantly with it till the huge trunk of the poison tree begins to rock to and fro, and we get it down, and London be saved from the wretchedness and misery which now drips from every bough.—C. H. Spurgeon.

“High License” a Delusion and a Snare.

An old farmer in the Evangelist says that the higher the license, the greater the amount of liquor that must be sold to make the business profitable, and extraordinary fascinations must be displayed to draw custom. The more money invested in the trade, the more respectable will it appear in a community, and therefore the more dangerous. The higher the license for the manufacture and sale of liquor, the greater the number of illicit distilleries and dram-shops. But, says one, the licensed vender will aid in enforcing the law, so that he may have a monopoly of the business. That is a mistaken notion. We thought so twenty-five years ago in Genesee County; but the liquor-sellers said, “The more rills, the bigger stream; the little shops are feeders to the big ones;” and they hindered and opposed the enforcement of the law in every way possible. Once admit license, and we surrender the whole question. Nay, good friends, high license is the devil’s last card, and will only work delay and ruin to the temperance cause.

Cigarette Smoking and Middle Ear Disease

Cigarette smoking is most injurious, because the smoke is so often blown through the nose, and at the same time enters the eustachian tube. The tobacco smoke is laden with fine particles, which gain access to the middle ear and irritate its lining membrane. While this does not admit of actual demonstration, it is rendered highly probable by the fact that disturbances of the taste and smell are unquestionably produced in this manner, and are frequently observed in habitual smokers. The long continuance of such an irritation gives rise to a chronic inflammation of the middle ear. The characteristic want of sensibility in the mucous membrane of the throat and nose of smokers who suffer from chronic angina is due to the benumbing influence of tobacco.

Honored by Promoting a Good Cause

By London Christian

Those in exalted and influential positions are never more honored than when promoting a good cause.—London Christian.

The Money Value of Religion.

By Editor

AN old-time saying makes it as impossible "to apply logarithms to religion" as to compute the value of the marriage tie in dollars and cents. The saying must have arisen when religion was considered far above the standard of mere worldliness. It is not so now. A religion which is calculated to separate one from the world, to interfere with one's selfish, worldly interests, is not the religion to meet with much favor in this age.

Not long since a person was relating, with much apparent satisfaction, that neighbor B. was about to sever his connection with the M. E. Church, and to unite with the Friends, or Quakers. We inquired the reason. It was given: The Methodists had raised the "quarterage" too high; and as the Friends have no paid ministry, there would be no quarterly collections for the support of the minister with them.

It was a rare thing for Methodists to desert their old standard and go to the Quakers, and our curiosity was excited to learn more of this case; so the conversation proceeded.

What is the amount of the quarterage Mr. B. has to pay?

Ten dollars a year.

Is this uniform? Has each one to pay that amount, or is it rated according to the means of the members?

According to their circumstances. That is the sum asked of him.

And what are his circumstances? Has he a home?

Yes, he has a very good farm.

Is it improved, and is he out of debt? Pretty well improved. He has a good house, and is clear from debt.

Look at this case. Here is a man who has been blessed with health and prosperity, a family, and a comfortable home for them, with an abundance of the comforts of life. And more, far more than all, he believes that in the infinite mercy of God he has been permitted to receive a personal, saving interest in the death and intercessions of the Son of the Most High, who came down from Heaven and suffered and died to rescue him from eternal perdition. He professes that by divine favor, entirely unmerited, he is blessed with a hope compared to which all the riches of this earth are but dross and vanity. He also professes to believe that there are people around him, everywhere, even aggregating hundreds of millions, who have no interest in that great salvation and are going down to eternal damnation. Yet to acknowledge God in these mercies both temporal and spiritual, and to aid in setting forth the love of the Redeemer, and his claims to our love and obedience, to his fellow mortals, he is not willing to give ten dollars a year!

For the greatest selfishness, the most unblushing hypocrisy, commend us to the worldly professor of religion. The non-professing worldling will generally refuse to receive long-continued favors without rendering some equivalent, but some professed Christians have no compunctions on that score. "Get all, and keep all," seems to be their motto.

It is related that Robert Burns was once with a party of men on the bank of a river, when one fell into the water. Another man, seeing the first in danger of drowning, plunged in and saved his life at the risk of his own. The rescued man, a man of considerable wealth, wished to reward his rescuer for what he had done, and from his well-filled wallet offered him a sixpence. While all others cried out against such meanness, Burns said, "Let him alone; he knows what his life is worth better than you do!" He judged that it was not worth more than a sixpence to save the life of such a man.

Estimating on this basis, we may be able to justify the course of these close-dealing ones. Why should a man be required to pay ten dollars in behalf of his religion, if it is not worth ten dollars. Of all things a man ever possessed, a worthless religion is the very poorest. A man of large earthly possessions, who is a professed follower of Jesus, who gives scantily and grudgingly to the cause of the blessed Redeemer, has great reason to fear that his religion will never make any return for his outlay.

A new bonnet or a little extra finery for the wife or daughter, will amount to as much as such professors will do for the cause of Christ in a whole year; yet they talk of having given up the world for the Saviour, of having a hope that is worth more to them than all beside. The only wonder is that they are able to persuade themselves that they are honest; and that they mean what they say. Worldlings look on and deride, and say that Christianity is a delusion. Is it any marvel? A worldly, selfish professor does more harm to the cause of Christ than an open infidel! How much searching of heart it takes for a man to understand himself.

Nature of the Law.

By Ellet Joseph Waggoner

LAST week we considered Christ's words, "If thou wilt enter into life, keep the commandments," and found that the law of God—the ten commandments spoken on mount Sinai—are the commandments referred to. In harmony with this, we have the words of Christ through the beloved disciple: "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Rev. 22:14. We now want to examine this law, in order to learn its character.

First we quote the words of David: "The law of the Lord is perfect, converting the soul." Ps. 19:7. A perfect law, if kept, will form a perfect character. If a man has a perfect character, he is a perfect man, and that is all that God requires of any of us; all that he can require of any one. Paul also adds his testimony to that of David, and says that "the law is holy, and the commandment holy, and just, and good." Rom. 7:12. And this also agrees with the words of Nehemiah, that the Lord, on Mount Sinai, gave "true laws [laws of truth, margin], good statutes and commandments."

This idea of the perfection of the ten commandments is more fully expressed by David in Ps. 119:172: "My tongue shall speak of thy word; for all thy commandments are righteousness." They are not simply good; they are righteousness itself. We remember that Moses said of these commandments, "they shall be in thine heart," and that we should talk of them at all times. But it is as true of a man now as when Solomon wrote, that "as he thinketh in his heart, so is he." Prov. 23:7. Therefore if a man continually meditates upon a law that is perfect righteousness, he can but become righteous.

David says that the commandments are righteousness, but the Lord, through the prophet Isaiah, gives us a still deeper insight into their perfection: "Lift up your eyes to the heavens, and look upon the earth beneath; for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner; but my salvation shall be forever, and my righteousness shall not be abolished." Isa. 51:6.

If any reader fails to connect this verse with Ps. 119:172, and thus learn what the righteousness that shall not be abolished is, he can satisfy himself that it is the law of God, by reading the next verse: "Hearken unto me ye that know righteousness, the people in whose heart is my law." Isa. 51:7. Now that we see that the commandments are God's righteousness, it needs no argument to convince us that they cannot be abolished. Abolish the righteousness of God! It would be equivalent to abolishing God himself. The thing is an impossibility.

It is not, however, to the fact that God's law cannot be abolished, that we wish to call your especial attention, but that it is God's righteousness. God is all righteousness—perfection—and therefore the law must be a transcript of his character. God wanted man to be like himself, righteous, but how could poor, fallen man know what righteousness is? He must needs have a perfect guide to direct his actions. God could not associate with men, and thus teach them what is righteousness, for they could not stand even his voice, much less the sight of his person. So he wrote out a description of his character, in words suited to the comprehension of human beings, and committed it to us. Christ tells us that the ten commandments hang from the great principle of love, and God is love. By studying them and obeying them we become like them, or what is the same thing, like God. We write this with all reverence. We would not be understood that any human being can approach the perfection of God in any particular; but God himself says, "Be ye holy, for I am holy;" and Christ says, "Be ye therefore perfect, even as your Father which is in Heaven is perfect." Matt. 5:48. We are to become sinless and pure, and even then God in his goodness will be infinitely above us.

But some one may say, "I do not see anything about the ten commandments worthy to be called a transcript of God's character. It seems like degrading God to say that they are his righteousness." That simply shows that you have not meditated upon them sufficiently to become acquainted with them. Paul says that the law is spiritual, and spiritual things are only spiritually discerned. "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him." We see beauty only in that which we love; and Paul says that the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." Rom. 8:7. But when the carnal mind has been subdued, and the man has yielded to the requirement of the law, he can exclaim with Paul, "I delight in the law of God after the inward man;" Rom. 7:22; or with David, "O how love I thy law! it is my meditation all the day." Ps. 119:97.

The better acquainted we become with God's law, the greater it appears to us. David thought much on the law, and he said, "I have seen an end of all perfection; but thy commandment is exceeding broad." Ps. 119:96. It is so broad that it covers every act that any rational creature can perform, and every thought that the mind of man can conceive. For Bible proof of this we read: "For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." Heb. 4:12. There is no sin either of word, deed, or thought, which the law of God will not search out and condemn. How necessary, then, that we make it our constant study. As we do not wish to cherish sin, and thus fail of eternal life, we must understand in all cases just what sin is; and to this end let us never cease to pray with the psalmist: "Open thou mine eyes, that I may behold wondrous things out of thy law."

Transformation by Renewing Your Mind

"BE not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God." Rom. 12:2.

"The Seventh Day Is the Sabbath."

By Ellet Joseph Waggoner

A CARD lately received from Mendocino County, Cal., informs us that the writer was somewhat disturbed by reading what the Signs has to say on the Sabbath question, but that after searching the Scriptures, and reading Baptist publications (especially the latter), he is satisfied that we are wrong. The writer also promises to send us two papers containing a sermon on the subject of the Sabbath, which he wishes us to read with care, looking up the references, and thinks that it will convince us of our error.

The papers have come, and prove to be copies of the Tennessee Baptist, the sermon being by a Dr. E. Daniel, a Presbyterian minister, of Memphis, Tenn. We thank our unknown friend for his kindly interest in our welfare, but we are obliged to say that after reading the sermon we are not convinced that we are wrong. The little tract, "Seven Reasons for Sunday-keeping Examined," published at this office, takes up all the Scripture texts referred to in the article, and many more. There are, however, in the sermon, some good things, which serve to counterbalance the errors. We quote a few of them:—

"The Sabbath was not for the Mosaic, or Jewish dispensation only, because the Sabbath law was not originally given to Moses; but the institution runs parallel with the history of the human race from the beginning of time. Proof of this proposition is found in the Old Testament, of course. At the end of the week of creation, God blessed the seventh day and sanctified it. Marriage and the Sabbath are the two divinely ordained institutions which we can trace backward to Eden. . . . At the gathering of manna we read, 'To-morrow is the rest of the holy Sabbath unto the Lord. Bake that ye will bake to-day, and seethe that ye will seethe, and that which remaineth over lay up for you to be kept until the morning.' And Moses said, 'Eat that to-day; for to-day is a Sabbath to the Lord. Six days shall ye gather it, but on the seventh, which is the Sabbath, there shall be none.' Let it be remembered that this gathering of the manna here referred to was before the Israelites had come to Mount Sinai, and consequently before the typical law was given. How, then, can the Sabbath be of merely a positive and ceremonial nature, to be abrogated as a part of the ceremonial law, when we find its origin in Eden, traces of its observance through all the patriarchal dispensations, and indisputable evidence of its existence before the Israelites had ever received their ceremonial law? Is not the conclusion irresistible, that it was given originally to the whole race in Eden, and as it did not begin with the Sinaitic positive enactments, so it did not end with them at the coming of Christ?"

That is good, and now beside it we want to place one more quotation from the same sermon:—

"The Sabbath, in its essence, as already defined, is not a part of the ceremonial law, because it is found in the heart of the moral law. It is one of the ten commandments. It belongs to the great decalogue. Whoever may sweep away one of those grand moral precepts, binding all men, as men, Jew or Gentile alike, may sweep away them all. But these words are written on the rock, and while time endures, they shall abide."

The reader may ask, If the Dr. believes that which he has written, as quoted above, how can he agree for first-day observance? We will let him speak:—

"The substance of the Sabbath may be defined as this: The setting apart of one day in seven for purposes of rest and of religious worship. This is substantially all that is to be included as essential in a definition of the Sabbath. All else concerning it, as, for example, which day is to be observed, is matter of positive enactment, and may be changed, and has been changed."

Here we disagree with him, but no more so than he does with himself. He has said above that the Sabbath originated in Eden, together with marriage. In the record of creation what do we read? That God blessed the Sabbath institution? Not at all. "And God blessed the seventh day, and sanctified it." Gen. 2:3. It was the day that was sanctified and blest.

Again we come to the gathering of the manna. The Doctor says that this was before the typical, ceremonial law was given. Very good. Now what does Moses say? "To-morrow is the rest of the holy Sabbath;" "on the seventh, which is the Sabbath, there shall be none." Here we find that the day is the prominent thing; yet it is claimed that the matter of which day is to be observed is ceremonial. We submit to the intelligent reader that if the typical law was not yet given, then there can be nothing typical about the day.

Once more; it is said that the Sabbath cannot be done away, like ceremonial ordinances, because it is a part of the decalogue,—enshrined in the heart of the moral law. We agree. Now let us read a portion of the commandment. "Remember the Sabbath-day [literally, the day of the Sabbath], to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; IN IT thou shalt not do any work." Here we find the day of the Sabbath clearly specified in the moral law. If the Sabbath is not ceremonial, but is enduring as the rock, because it is found in the heart of the moral law, then the day of the Sabbath must be unchangeable, because that is found there also. Nay, more; if the keeping of a definite day be not necessary to the observance of the true Sabbath,—if that part of the commandment is ceremonial, and has been changed,—then we have no moral precept for Sabbath observance at all; for that being taken out, nothing is left. Will our friends please try to read the fourth commandment, leaving out that part which refers to a definite day? They would have to omit the first clause, for that says, "Remember the Sabbath day." The next clause would likewise have to be omitted, for the words, "six days shalt thou labor," are simply introductory to the definite statement that "the seventh day is the Sabbath of the Lord thy God." The next two words, "in it," clearly show that something definite has been mentioned; they must therefore be dropped. The whole of the latter part of the commandment is simply historical and explanatory, telling why God gave such a precept. Leaving out, then, all of the commandment which enjoins the observance of a specified day, we have this much left: "Thou shalt not do any work." This would be indefinite enough for anybody.

Let us try this "indefinite" argument on the first commandment. The Lord says: "Thou shalt have no other gods before me." Why may we not say: "Man is a worshiping being; he must have some object of adoration. This commandment recognizes that fact, in providing a deity. The act of reverential worship is all that is essential; all else, as, for example, the specific object to be worshiped, is a matter of positive enactment, and may be changed." This reasoning is exactly parallel to that which we so often hear concerning the fourth commandment; yet the man who should act upon it would be called a heathen. Now will some one tell us the exact difference between ignoring the Creator entirely by setting up some god in his stead, and refusing obedience to plainly worded commandments, and especially that one of all the rest by which we recognize his creative power? The Saviour says, "Why call ye me Lord, Lord, and do not the things which I say?" Let every one who calls upon the name of the Lord remember that Christ and the Father are one, and then consider that question as addressed directly to him. It will do to meditate upon.

E. J. W.

The Foundation of Spiritualism.

By Ellet Joseph Waggoner

MR. SAVAGE, a Unitarian minister of Boston, preached a sermon a short time ago on "Immortality from the Stand-point of the Modern World," in which he took occasion to speak of Spiritualism as follows:—

"There is nothing in it out of accord with the faith of those who already believe in continued existence. That our friends, if they still live and love us, should want us to know it, is only what we should expect."

That this statement is true, we do not see how anybody can deny. And this is why we do not regard it as a matter of indifference how we believe concerning the state of the dead. We say that no one who believes that man is conscious in death—that his thoughts instead of perishing when his breath goes forth (Ps. 146:4), are more clear and active than ever, has any warrant whatever that he will not become a Spiritualist. Let us see: Spiritualism, pure and simple, is a belief that the spirits of the departed may communicate with their living friends, and may even appear to them. The mass of mankind believe that the essential part of man never dies, but that what is called death simply releases it from its prison house. They believe that it is in Heaven, and conscious of what is passing in this world. Indeed, we have heard more than one "orthodox" minister preach that the spirits of our departed friends hover around us and protect and comfort us by their influence.

Now we ask, What is lacking to make such ones real Spiritualists? Nothing, but to see and converse with one bearing every feature of a departed friend, having the same tone of voice, and who can recall incidents known only to that dead friend. This has been done to a certain extent, and will be done on a vastly more extended scale.

"But how would you account for such a thing?" We read that Satan is able to transform himself into an angel of light, and this being so, it does not surprise us to hear of his personating a human being. The Bible warns us against wonders that will deceive, if it were possible, the very elect, pointing out that which we have said, that a large portion of the world is in danger of being drawn into Spiritualism. The "elect" will not be deceived simply because they are grounded on Bible truth. So long as a man takes the Bible as it reads on the subject of the state of the dead, he cannot become a Spiritualist. When he holds to the popular theory, he has no safeguard against that terrible delusion. E. J. W.

A Want Not Gratified.

By Ellet Joseph Waggoner

IN an article in the Christian at Work, on "Baptism and the 'Teaching,'" by Rev. F. Oxnard, we find the following:—

"We are perfectly willing to concede that there is no authority in the New Testament for infant baptism. We would like to bring immersionists to admit that there is no authority for the exclusive use of immersion in baptism. We suggest, therefore, that to insist that the word used in the Septuagint for immerse must always be thus used in a Christian ordinance, is open to very reasonable and grave objections, and is not in accordance with the ultimate authority, the New Testament. To insist that a word from classic Greek, used to express a non-sacred act, and similar words in the New Testament, used to express a sacred act, have always the same meaning, is to allow authors who lived hundreds of years before the Christian era to settle the mode of baptism."

We admire the frankness of the author, as manifested in the above quotation. That the New Testament contains no authority for infant baptism, there can be no doubt. Few theologians claim that it does. We have no doubt, moreover, that he, in common with many others, "would like to bring immersionists to admit that there is no authority for the exclusive use of immersion for baptism;" but we can assure him that he can never do it unless

he brings to bear some more weighty argument than that contained in his "suggestion." He claims that to insist that words from classic Greek must have the same meaning when used in the New Testament, is to allow heathen authors to settle the mode of baptism. By this, the reader will clearly see that it is admitted that if we should give them the same signification, immersion would be a settled fact. That is, the words as used by classical authors, signify immersion.

Now is it true that if they are used in the New Testament in the same sense, those authors have determined the meaning of the Christian ordinance? By no means. Christ determined that himself. How? By using in the Christian commission, a term which was in common use, and universally understood to mean immersion. He determined what the ceremony should be, and then described it in language which his hearers could understand. It was for this reason that he was not obliged to make a lengthy explanation as to what he meant by baptism; the name carried the idea. If he had coined a new word to express the act, or if he had used the same word, with a different meaning from that which it ordinarily had, it would have been necessary to define it, so that his followers might not be misled; but this he did not do. Therefore we must insist that the word in the New Testament has the same meaning that it does anywhere else. And there is no more reason for saying that this allows authors who lived hundreds of years before the Christian era to settle the mode of baptism, than there is for saying that they settled the mode of celebrating Christ's sacrifice, because Christ, in instituting the Lord's Supper, used the same words for eating and drinking that had been used by them to denote these acts.

E. J. W.

Eleven Years of Sunday-School Attendance

By Editor

The superintendent of a Baptist Sunday-school in Sterling, Ill., reports a boy in his school who will next month complete his eleventh year of continuous attendance at Sunday-school. In eleven years he has not missed a session. For the encouragement of others, we will state that the boy walks three miles to school. And yet we have heard that it often rains in Illinois, and that it sometimes snows very hard.

A Gentile Speaks.

By Uriah Smith

A LETTER has recently been received, in which the writer said, “Show me where a Gentile is commanded to keep the Sabbath, and I will keep it.” Our friend thus puts himself down as a Gentile; he claims the title, and he wants a command addressed to that class as such, as he evidently intends to remain a Gentile.

We have to inform him that if he persists in remaining a Gentile, it will make very little difference with him whether he keeps the Sabbath or not. Paul describes his condition in Eph. 2:11, 12: “Wherefore remember, that ye being in time past Gentiles in the flesh, who are called uncircumcision by that which is called the circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel; and strangers from the covenants of promise, having no hope, and without God in the world.”

If you are a Gentile, such is your condition; and without Christ, without God in the world, and having no hope, what matters it whether you keep the Sabbath or not? The first thing for you to do is to get out of this condition, and that speedily. Leave your Gentile citizenship, and join yourself to the “commonwealth of Israel;” become an “Israelite indeed, in whom there is no guile,” John 1:47, a “Jew inwardly,” Rom. 2:29, a child “of promise” “counted for the seed,” Rom. 9:7, 8, a member of the body of Christ, and so “Abraham's seed” and an “heir according to the promise,” Gal. 3:29, an ingrafted branch into the stock of the tame olive, Rom. 11:17-24. Then you will be no longer a Gentile, but a member of the commonwealth of Israel.

Coming to this position, you will be no longer at a loss for a commandment for the Sabbath; and more than that, you will be at no loss for a disposition to keep it; for the carnal mind, which is not subject to the law, will have given place to the spiritual mind, which delights in it, and you will esteem the Sabbath a delight, the holy of the Lord and honorable.

But to return, the quotation given above reveals the radical misapprehension that exists in many minds. Why should any one take so superficial a view of this subject as to suppose that because God, for the time being, made the descendants of Abraham the depositaries of his law, it thereby became the property of that people alone, binding upon no one else? We might with more propriety say that God was their God alone; for he styles himself “the God of Israel,” and says that he brought them out of Egypt “to be their God;” but he never says that he gave them the law to be their law.

With just as much consistency one might say, “Show me where a Gentile is commanded not to steal, and I will not steal.” The command for this and for the Sabbath also, is found in the decalogue, binding on all the world, whatever their name or nation. See also the promise to the sons of the stranger, in the last days, who will keep the Sabbath, Isa. 56:6. But they must “join themselves unto the Lord,” to become partakers of the promises. This is the testimony of the Scriptures everywhere. If a man would have Christ and God, and a good hope, and a share in the promises, he must cease to be a Gentile, and join himself to Israel. U. S.

The Missionary.

By Stephen N. Haskell

Pennsylvania Camp-Meeting.

WE arrived at Emporium, Pa., Thursday, June 12. The camp-ground was situated about one half mile from the village, on a level plat of ground containing about four acres, at the foot of a range of the Alleghany Mountains. About two acres were occupied by the tents, which were so close together there was no passing between them except at certain prepared places. The 60x100 feet pavilion for preaching, and the book-stand, like the ancient tabernacle, were surrounded by the people. The meetings had commenced the night before we arrived.

The attendance was not large, as the efforts to spread the truth in this part of the country commenced only about one year ago. There were, however, about 200 of our brethren present. Unity and love prevailed among our friends, and an anxious desire was manifested, as elsewhere, to see the cause of truth go forward.

The spiritual interest of the meeting was good. On Sabbath about fifty made a special start to serve God. Some of these were those who felt that they had lost the love of God from their hearts, while others started for the first time. Monday afternoon Bible-readings were held and instructions given in the Scriptures, which aroused an interest to study the Scriptures such as we have seldom witnessed. Many saw and felt that the common, superficial way of reading the Scriptures is not the way to draw from them what God designed we should. "Search the Scriptures" does not mean a careless reading of the same.

Resolutions were passed recommending that immediate steps be taken to enter Philadelphia, Pittsburg, Williamsport, and other cities. And notwithstanding this Conference is new and our brethren in quite straitened circumstances, it was the unanimous opinion of the friends of the cause that the sum of $10,000, which they had begun to raise, would be insufficient to accomplish the objects desired. It was, therefore, voted to immediately raise $15,000 instead of $10,000, and about $3,500 was added to the $6,000 already pledged.

Ten were baptized and fifty subscribers were taken for our periodicals. About sixty orders were taken for Vol. 4 "Great Controversy." We are thankful to see such an effort to extend the circulation of this valuable book. The discount given to canvassers enables them to accomplish what has never been accomplished before with any of Sister White's writings. There will not be less than 10,000 copies sold this present summer if the work is as successfully carried forward as it has been started. Elders U. Smith, E. W. Whitney, D. A. Robinson, and myself were the ministers from abroad. Bro. A. R. Henry was present from the Publishing Association at Battle Creek, Mich.

Much interest was taken in the tract and missionary work. The canvass for our periodicals has been carried forward with great vigor during the past year, the canvassers paying their own way by selling books not on present truth. A question raised was whether as much could be earned with our own publications if they were placed in as salable a condition. It was the unanimous sentiment of the canvassers that more could be sold if we had them prepared so they would present the same advantages. Another question was, What class of publications would take the best? The answer was, Such works as "United States in Prophecy" with plates, and "Sketches from the Life of Paul," illustrated. The two different books would enable them to reach all classes. Great interest was manifested to push the work forward.

The meetings closed Tuesday morning. A wonderfully good impression seems to have been left on the citizens of the place, which contains about 2000 inhabitants. One of our brethren had occasion to call on a family in the place, and found the woman in tears. She said, "I wish I knew more about the Bible, and if these things are so." She subscribed for the SIGNS, and procured other reading matter. A similar feeling of interest prevails quite generally in the town. The universal testimony was, Thank God for this good meeting.

S. N. HASKELL.

Northern Missouri Camp-Meeting.

By I. D. Van Horn

THERE was quite a good representation of our people from this part of the State at this meeting, being about one hundred and fifty in all who camped on the ground. The meeting started off well, but the continual threatening of rain kept many residents of the town away. It rained in good earnest the evening after the Sabbath and all day Sunday. About 5 P. M. on Sunday there came up a heavy storm, the wind blowing a gale and the rain and hail coming in torrents. The forty-foot book tent and four of the small tents were blown down, and the large meeting tent was let down just in time to save it. Much of the clothing and bedding of the campers was thoroughly wet, but citizens of the place who resided near the ground, showed great kindness by taking the unfortunate ones to their homes and making them comfortable. We could have no meeting Sunday night, but on Monday morning we righted things up again and resumed the exercises.

The meeting was not what we hoped it would be for the outside world; but the few people from the town who did attend, became much interested. It was a precious season for our own people. We had an excellent meeting on the Sabbath; thirty came forward for prayers, some of whom bore excellent testimony, and some were making a start for the first time. The sweet, melting Spirit of the Lord touched all hearts.

The wants of the cause in the State were presented to the leading brethren present, and after due consideration, in a meeting held Monday morning, $6,440 was pledged in a short time. This, with what was pledged at the Southern camp-meeting, makes above $18,000 of the $20,000 that was voted to be raised in the State. No doubt there are others, who did not attend either of these meetings, who will esteem it a privilege to join their brethren in taking stock in the noble enterprises now being entered upon in the State.

The canvassing, colporter work, city missions, and other

openings for labor, were set before the brethren, and some were strongly impressed with the duty of arranging their home cares so as to give themselves wholly to the work. The calls for labor, the readiness with which our periodicals, tracts, and other reading matter is taken, all shows clearly that the providence of God is far in advance of our work, and demands that many should give themselves to the cause as never before, and carry the truth into every city and town, and through the country everywhere. May God speed on the work, and may we all have a part in it to the end.

I. D. VAN HORN.

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