Earlier text: EXAMINATION OF T. M. PREBLE'S FIRST-DAY SABBATH“Walk in Wisdom toward them that Are without, Redeeming the Time.” Eph. 4:5.
By D. T. Bourdeau
WISDOM is the right use of knowledge. Prov. 15:2. Mere knowledge is not wisdom. It is beautiful material taken out of the quarry of truth, or fine timber taken out of the forest. Wisdom takes this material or this timber and fits it for, and assigns it a place in, the fine structure, the grand edifice. The difference between wisdom and knowledge is recognized in the special gifts and operations of the Spirit as follows: “But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another, the word of knowledge by the same Spirit.” 1 Cor. 12:7, 8. We understand that the Spirit selects one who is consecrated and has naturally a good memory, and works through him or her in harmony with his or her natural gift, and the result is a supernatural gift of knowledge, and this gift is not to be despised. But this is not all that is requisite: wisdom is necessary and has the pre-eminence. Another faithful member of the church has natural wisdom, and humbly improves on his or her natural gift in adjusting intricate matters in or out of the church. The Spirit works through this member of the church, and the result is a supernatural gift seen in extraordinary manifestations of wisdom. Although we may not all be endowed with natural or supernatural gifts of wisdom and knowledge, yet we may and should all seek to improve in knowledge and wisdom. And the first step in wisdom is to receive help from those who are prepared to help us. This is a humble step; but it is one that acknowledges the right and leads to true exaltation. If we take this step, we shall not be inclined to become exalted because of great achievements in knowledge or great proficiency in wisdom. We are not to walk in wisdom merely with reference to ourselves. Paul commands us to “walk in wisdom toward them that are without.” This has reference not only to our actions, but also, and especially, to our words, as we learn from the very next verse: “Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man.” Grace means favor. In speaking to others, we ought to aim to favor and benefit them, and not have it as our first object to strive for the mastery, or to build up ourselves in any way to the neglect or injury of others. Salt preserves itself and those things to which it is applied; so our words should be pure and have a salutary influence on ourselves and on others. If our speech was always with grace and seasoned with salt, we would never dishonor God and wound his precious cause in speaking angry and impatient words, in fretting and scolding, in censuring those who need our sympathy for having been overcome by some of Satan’s devices, or in encouraging our fellow-creatures in any wrong course. We would never engage in idle or filthy conversation, for which we shall have to render a strict account in the day of Judgment. If we walk in wisdom, we shall let our light so shine before men that they may see our good works and glorify our Father who is in Heaven. The expression “so shine” implies that there is a way in which our light should shine. It should not all shine at once; for the darkened and weakened vision could not bear it. Christ understood this when he said he had many things to tell his disciples, but they could not then bear them. There is an alphabet in present truth. This must be taught first; then the mind can comprehend the deep things of the kingdom. Many err in making no difference in the matter they present, either in talking the truth or in handing out our works. Again, there is danger of being censorious, passing judgment upon those who do not take hold of the truth at once, applying strong scriptures to them in way of self-defense. This is not the best course to pursue. We may not always realize the influences working upon the minds of those whom we are trying to help. They may be differently circumstanced from what we are or ever were, and we may not be in a condition to sympathize with them from our own experience, and we are liable to forget the pit whence we were taken, where the truth found us, what it has done for us, and how long the Lord has borne with us. And if others through weakness make a halt, or backslide, it is not wisdom to twit them of their error. They have been overcome, either by their own weakness or because we or others were not prepared to help them as we should. Such need pity. Their conscience smites them already, and perhaps our own conscience ought to smite us more than it does for our lacks toward them, which may have helped them materially to backslide. How careful then we ought to approach such, confessing our own wrongs if necessary. They may be tempted to regret that they ever heard the truth, until it was presented to them in a proper manner. Oh! the wisdom we need in this great work. It is not to talk everything, to anybody, and on every occasion. How many have been placed beyond the reach of the truth by such a course! There is a time to keep silence as well as a time to speak. Paul felt the force of these principles when he prefaced the words of our text with a request that his brethren should pray for him, not only that a door of utterance might be open unto him to speak the mystery of Christ; but also that he might make it manifest, as he ought to speak, verses 3, 4. If the great and wise apostle could make such a request, should we not feel to pray for ourselves, that God may give us wisdom? Should we not weigh our words, and, to use the language of the wise man, let our heart teach our mouth, and add learning to our lips? Prov. 16:23. Brethren and sisters, we may be overwhelmed with a sense of our lack of wisdom in the past, and our need of wisdom in the future. It is right that we should realize this. And, thank God, if we heed Paul’s advice, we may redeem the past. Religious Liberty under the Proposed Amendment.
By C. O. TAYLOR
It is very true that from the earliest existence of the life of Jesus on this earth, there was hatred in the heart of some toward him. They might not have known it at first. They might not have intended him any harm, when first they heard his name. Yet he had not left his mother’s arms, before a cruel decree went forth calling for his blood to be spilt. At the first, Judas might not have thought that he would be the betrayer of Jesus. It might have been very far from him to think he would ever be the leader of a band of soldiers to the quiet, retired place of his Master, and there with a kiss of deceit, betray him into the hands of wicked men. He had no thought that these steps would lead to the condemning of Jesus; and only saw it and repented when it was too late. As the noble form and bearing of the Son of God stood before Pilate, who was caused to marvel greatly at the steady deportment of one so fully in his power, because he answered not a word to the many false charges against him, the thought was probably very distant from his mind that he would ever sentence him to the death of the cross. When the nation of the Jews first heard the fame of Him who spoke as never man spake, who wrought miracles as none before him had ever done, they might not have thought that they would ever say, “Let him be crucified.” Knowing he was one of their nation, they would be inclined to look favorably upon him. Had it been told them that the time would come that they would desire that a murderer, one that they knew to be such, should be released unto them, they would have been very apt to say, “Thinkest thou that we are dogs, to do such things?” Such, and many others are the thoughts that passed through my mind as I read the article headed, “Religious Liberty under the Proposed Christian Amendment.” How little we know of the future, unless guided by the wise counsel of God, as revealed in his word. His eyes are upon the earth beholding the works of men. Knowing what men would do, he has foretold the same, for the good of all that will be benefited. Church Singing and Musical Interludes
BISHOP WHITE said that he was convinced that no one circumstance impedes singing in our churches so much as the great diversity of tunes. Interludes between the verses of the hymns are very objectionable. The voice does not require them; the sense of what is being sung is broken by them; the devotional feeling aroused is checked, and the body becomes fatigued. It seems like an imposition to get a person on his feet for devout praise, and then have the organ consume the time by its pranks. If Jesus lives, can I be sad?
I know he loves me, and am glad.
Though all the world were dead to me,
Enough, O Christ, if I have thee! He feeds me, comforts, and defends,
And when he comes, his angel sends
To bear me whither he is gone,
For of his own he loseth none. No more to fear or grief I bow,
God and the angels love me now;
The joys prepared for me to-day
Drive fear and mourning far away. Strong Champion! For this comfort see
The whole world brings her thanks to thee;
And once we too shall raise above
More sweet and loud the song we love. There ought to be no sweeter hour in the day than that in which comes the morning meal and the family worship. Yet it is sorrowful to see what sometimes passes for the latter. A chapter of the Bible hurried through, a rambling, stereotype prayer mumbled over, and the participants rush off to the work which they have been meanwhile thinking about, and which they enjoy a great deal better. The exercise is wrapped in fog, instead of being crowned with Heaven’s light. It is a mistake to suppose that fluency or education are specially needed in conducting family worship. It wants a heart most of all. Let there not be a single petition that is not born of real desire—even if the prayer be not two minutes long. Blessed be the home where the spirit of song dwells and adds its charm to the morning worship. The exercise need not be long, but it should not be crowded. Break up the formality; carry all the soul-life you have into it; and its savor shall not go through the day alone, but among all the home memories none shall be stronger to hold the grown-up children to the faith of their fathers.—Christian at Work. Getting Rid of Bad Habits.
I once heard a minister say, “Suppose some cold morning you should go into a neighbor’s house and find him busy at work on his windows—scratching away, and should ask what he was up to, and he should reply: ‘Why, I am trying to remove the frost; but as fast as I get it off one square, it comes on another;’ would you not say, ‘Why, man, let your windows alone, and kindle your fire, and the frost will soon come off.’ And have you not seen people who try to break off their bad habits one after another without avail? Well, they are like the man who tried to scratch the frost from his windows. Let the fire of love to God and man, kindled at the altar of prayer, burn in their hearts, and the bad habits will soon melt away.” The Ice-bound Whalemen in the Arctic Seas.
The country was recently startled by the tidings that more than a score of whaleships had been abandoned in the far north, to the crushing ice, the men escaping by vessels outside the crystal barrier, and reaching their homes. What a struggle was there in the hearts of the brave captains, before the fortunes in those ships were given to the frost and storms of the wintry ocean! But the claims of humanity and home made the duty clear; left no choice between life and death. It is thus in regard to the sinner’s salvation. God uses the motive of fear, because obligation to him, and duty to others, have the great underlying question of destiny. The whalemen, while looking in thought homeward, and considering their relations to those whom they served, were compelled to come back to the simple fact of death with their floating treasures, or life without them. There was no cowardly fear in their calm yet earnest decision and action. And so God covers with obligations to him and the world, in every sinner’s case, the stern, unchanging question of a home in Heaven, or the “second death.” Jesus sent through all time the tremendous interrogation, “What shall a man give in exchange for his soul?” Refusing to answer, or waiting for a “convenient season,” souls are every hour sinking in a shoreless deep, where no green thing is seen, and no friendly voice is heard forever! Who, if lost, can complain of the patient Lord of all, when he was entreated and warned not to trifle with eternal doom, in the declaration, “All that a man hath will he give for his life.”—Am. Messenger. A CORRESPONDENT thus describes the mode of making New Year's calls in New York City:— New Year's day is a favorite season for calls in the city. This year the calls were kept up as usual. The “style” of a New York New Year's call is this. From two to six young men hire a coach, and early in the morning commence their rounds. They pay a visit to every house where they enjoy an acquaintance, and in many cases where the acquaintance is extremely limited. At each house it is supposed that a side-table contains plenty of intoxicating drinks. At the residences of the wealthy, it is champagne and high-priced wines and brandies. A glass is drank, a “happy New Year” is wished, and off go the visitors to the next house. Some young men boast that they make twenty, thirty, or forty calls. At each place they drink something. Imagine a young man not in the habit of imbibing, going through the trial of that number of glasses of champagne, wine, brandy, and egg-nogg, and you can imagine the condition in which many found themselves at night on New Year's day. It may be surmised that they were, in many instances, beastly intoxicated, and not to draw too fine a point of it, such was the case. REV. MR. HENDRIX, when visiting the patients in a Canadian hospital, a number of years since, discovered, therein, a man who appeared to be perfectly demented, but otherwise in good health. Inquiring into the cause of his malady, he was informed that it was occasioned by a depression of the skull upon the brain, by a blow from the falling limb of a tree. Procuring surgical aid, Mr. Hendrix caused the depressed skull to be raised to its natural position, when the patient uttered the concluding word of a sentence that he had begun to address his son, with whom, fourteen years before, he was splitting rails under the tree where he received the injury that deprived him of his senses:—“Put in the ____ wedge.” This I think, is a remarkable example of suspended thought. For fourteen years he had lived perfectly unconscious of the loss of a moment of time. But he ate, drank, slept, awoke, and moved about; but how? Simply as a machine. Like the clock, the human mechanism had been wound up, or set in motion, and must run its allotted time, though a part of its complicated machinery, unessential to its longevity, should cease to move. The hunger, and the act of supplying its demands, were but a part of the natural movements of the intricate machine. Adversity Purifies the Good, but Hardens the Bad Heart
ADVERSITY purifies the good, but hardens the bad, heart. Life Through Christ.
By Editor
The question of life alone through Christ, and the utter destruction of the finally lost, is producing a daily-increasing agitation in the theological world. Whoever has access to the religious papers of the land, will be aware of this from the frequency with which this question comes to the surface. And the doctrine that there is no eternal life out of Christ, and that consequently the punishment of the wicked is not to be eternal misery, is now able to present an array of adherents so strong in numbers, so cultivated in intellect, and so correct at heart, that many of its opponents are changing their base of operations toward it, and, leaving their first position that it could be easily stamped out, and should be at once so disposed of, are now taking steps looking not only to a toleration of its existence, but to a compromise with its claims. Such indications do us good. We like to chronicle them. They are so far concessions to the truth; and the truth we rejoice to see prosper in any degree. Our sympathies are entirely with it; and with the heartiest God-speed we follow it always and everywhere. The N. Y. Independent of Feb. 15, 1872, has an article on this subject containing some declarations or admissions which are worthy of note. From a position previously taken by the Independent on this question, the Chicago Advance dissented, which called out its present article. The position of the Independent, in its own language is, “that the fellowship of the churches may safely be extended to persons who do not believe in eternal punishment, provided they hold, with entire and cordial faith, the essential truths of the Evangelical system.” A proposition that the churches should even fellowship those who deny eternal misery, is more than we ever expected to see; and the declaration that a belief in eternal punishment is not among the “essential truths of the Evangelical system,” is equally beyond what we had ever dared to hope in this direction. The Advance holds that a disbelief in eternal punishment should be a bar to church fellowship; to which the Independent replies: “We had supposed that there was coming to be a pretty general agreement among intelligent Christians of all denominations that doctrinal tests should be sparingly applied to candidates for church membership.” The Advance further says:— “If we find a person rejecting what we believe to be a fundamental and clearly-expressed truth among the doctrines which Christ taught, he will not seem to us to be a genuine follower of the Master.” To which the Independent again responds:— “This appears to us a harsh judgment. It cannot be denied that multitudes of earnest and believing men in all the ages have doubted whether Christ taught this doctrine.” This is a good admission of the important fact that there has been in “all ages” an earnest protest on the part of “multitudes,” against the idea that Christ or his disciples taught such an idea as eternal torture. The Independent continues:— “There are many persons whom we could not refuse to recognize as ‘genuine followers of the Master,’ who differ with the editor of the Advance, and with ourselves, in their explanation of the teachings of the New Testament on this subject. We are sorry for the difference; but when in all other respects they prove themselves to be true and faithful Christian disciples, we do not find ourselves at liberty to refuse them admission to our churches. The position taken by the Standard (Baptist) of Chicago, upon this question, to which reference is made in our ‘Religious Intelligence,’ is one which the majority of Christians will regard as perfectly safe and tenable.” The paragraph to which reference is here made, reads as follows:— “The Chicago Standard has a correspondent who wants to know what should be done with a candidate for admission to the church, who in all other respects is sound and acceptable, but who hesitates to accept the doctrine of eternal punishment. The Standard sensibly quotes Paul’s advice: ‘Him that is weak in the faith receive ye, but not to doubtful disputations’; and adds: ‘We think the apostle’s rule has respect to precisely such a case.’” These quotations show to some extent how the question is working in this country. In Germany the article from which we quote states that this test is not applied, and that even in England there is coming to be a degree of tolerance in regard to this matter which did not formerly exist. It then introduces the following “extract from a letter written by a well-informed and rigidly orthodox correspondent to the Christian Era, of Boston,” to show how the case stands in that country:— “The whole question of future punishment was recently discussed in The Christian World, published in London. The orthodox view was defended by Dr. Angus, Baptist; the universal restoration theory, by a recognized Independent minister; and the ultimate annihilation of the lost, by the pastor of a Union church, himself a Baptist. My own conviction is, that many Independent and Baptist ministers in the United Kingdom have ceased to preach or to believe in the eternal misery of the lost; and have adopted chiefly the annihilation theory, in fewer instances the doctrine of universal restoration. About two years since, the Rev. W. Miall, of Dalston, London, a Baptist minister of recognized standing, and whose name still appears in our Baptist Handbook, published a work in defense of the universal restoration of the wicked.” This correspondent would not be likely to overstate the matter; and hence we may safely count on the statement that “many Independent and Baptist ministers in the United Kingdom have ceased to preach or believe in the eternal misery of the lost,” as one which does not go any beyond the truth. The Independent is opposed to this doctrine, though proposing to fellowship its believers, and thinks that if “let severely alone” it will “run to seed after a little,” and that this would be the best method of dealing with it. If every one would let it alone, and no person agitate the question, perhaps this would be the result. But there are many friends of the doctrine, because they are friends of the Bible, and are sensitive for the honor of God and his word, who have taken hold of the subject and will not let it rest till they see thoroughly established in the land a religious belief, from which the foul blot of a doctrine so unscriptural and God-dishonoring as eternal misery is entirely expunged. And now its opponents can elect which of two things they will do: They can let it alone; they can stand by and see these views promulgated and the doctrine spread; with which we shall be well pleased; for we court no controversy merely as such: or they can engage in open and active opposition; which will be better still for the doctrine; for agitation will certainly scatter the brands of truth, as persecution drove the disciples of Christ from Jerusalem and thus spread all over the land the very doctrine which it wished to destroy. It seems almost superfluous to multiply testimony as to the fearful condition of manners and morals in our great cities. Facts are facts, and they are now pretty generally known and acknowledged. In view of them, very few now have the hardihood to dilate very largely on the claim, urged more strongly in former years than now, of the increase of virtue and the improvement of the race. T. DeWitt Talmage in a sermon recently delivered in Brooklyn Tabernacle, bore the following testimony, in which he very properly connects the iniquities of our day with the judgments of God which are sure to overtake them speedily. He said:— “It seems as if modern society were hastening back toward the days of Herculaneum and Pompeii, which sculptured their vileness on pillar and temple-wall, until nothing but the lava of a burning mountain could hide the immensity of the crime. “At what time the Lord God shall begin to purge our cities I know not, nor whether it shall be by flood, or by fire, or by hurricane; but I do not believe the Holy God will stand it much longer. I think that the thunderbolts of his indignation are hissing hot, and that when he rises up to scourge these crimes, against which he hath uttered more bitter curses than against any other, the fate of Sodom and Gomorrah will be found to have been more tolerable than that of our modern cities, which knew better, but showed disposition to do worse.” In the same discourse he spoke of the lawlessness now so alarmingly prevalent in the land as follows:— “We are, in our cities, on the march toward that state of barbarism where every man is judge, jury, and executive officer—a state of society in which that man has the supremacy who has sharpest knife, and strongest arm, and stealthiest revenge, and quickest spring.” When these things culminate in the calamities of the great day, as they will soon do, as surely as the word of God is true, will not some of those who have thus plainly spoken, stand speechless before their own testimony? “Can ye not discern the signs of the times?” The Fast Days in Burlington, Mich.
By James White
THE meetings of the church of Burlington on the appointed days of prayer were the best that I have ever known in that place. As we all tried to humble ourselves before God the blessing of his Spirit was with us, and the result was union with one another, an increased love of the present truth, and a stronger desire to work in his cause. Almost every young person connected with the families in the church made a start for the kingdom, some of them manifesting a very deep interest and strong determination. A series of prayer meetings from house to house has followed, which continue with increasing interest. The members of this church are looking up with more hopeful feelings than they have had for a long time; perhaps more than ever before. And to all it seems apparent that, when a church has been laboring under darkness and discouragements for a long time, it is not possible to settle up each particular difficulty, and this need not be looked for as necessary before they can arise and take hold of the work of the Lord. We might about as well try to live our lives all over again. But if we all humble ourselves together, mutually confess our errors of the past, and try to unite our hearts in the work, the Spirit of God will meet us in the effort, and his work will be revived among us. However much I may have failed to help them in the past, my heart has ever been deeply interested in the welfare of this church, and I rejoice with them for the blessing which they are now receiving. “The set time to favor Zion” has assuredly come. May the Lord bestow his grace, that we may all walk carefully before him, that our hearts may be prepared for the work which is before us. Evidences are thickening all around us that the time of trouble is fast approaching. I find the conviction settling strong on many minds that the coming of the Lord draws very near. I hope I may be able so to realize it that I may join with God’s children in the work of humiliation and preparation for that great event. Preaching and Teaching.
By Roswell F. Cottrell
The distinction between them is easily understood. Preaching is the announcement or proclamation of facts—things done or being done—as the heralding of some good news or glad tidings to the people. Teaching is the setting forth in order things that are written. The two are combined in the gospel ministry. We do not say that the school teacher preaches grammar, when he merely takes the standard authors on that subject, and explains their sense to his pupils. We say he teaches grammar. But if he has some new system which he wishes to introduce, to which he is calling the attention of students, we might say he is preaching a new theory of grammar. If his theory is really an advancement toward perfection in the science, he is the bearer of good news. Said the Saviour, “Go ye into all the world, and preach the gospel to every creature.” That is, tell the glad tidings that the great scheme of salvation is being wrought out, that the promised Messiah has come, and that he has made the great offering for sin; and so God’s promises are being fulfilled. The apostles were sent out as messengers, and they had some news to tell, and that news was “present truth.” This was what made their teaching efficacious. Their teaching was the purest of ethics, the soundest of morality; but their preaching of present truth was what added the motive power. Progress in the promised work of redemption—promises fulfilled and fulfilling—was the glad tidings that electrified the people, and moved them out to action. Well, the great work of the Lord for the salvation of our race is moving onward to its completion; the promised work is still being done; and the minister of Jesus Christ has still something to do, in the way of preaching, as well as teaching. There is a message of present truth to preach; and the proclamation will give force to the teaching of the commandments of God, the only true principles of morality. I would make no invidious comparisons between ourselves and others. But the question has been asked by S. D. Baptists, why we were more successful in winning men to the Sabbath than they. The answer is easy. There is a message of present truth for the present time; and we are trying to preach it. The motive power is in this. They may teach the commandments as well as we. They can convince men’s judgments that they ought to keep the Sabbath, if they can gain their attention. But God has a preaching for this generation; and until they unite with us in preaching it, they will lack the motive power which God has provided in prophecy for this very time. Come, brethren, unite with us in preaching present truth, that is, the present fulfillments of prophecy, which constitute the signs of our times; not the least of which is the proclamation of the message of Rev. 14: 9–12. Can you not see that this message is now due? And if it is due, it is already in the world; for the Lord is not slack concerning his promises. We cannot say that his pledges are overdue and not paid. You tolerate both sides on the immortality question; therefore our views on that need not be a bar. It is true, you cannot preach this third message, unless you acknowledge the first and the second as already announced, and recognize the leading features of the past and present Advent movement to be a fulfillment of prophecy, and consequently from Heaven and not of85 men. We believe it to be from Heaven; and this supports our vitality, the little we have, keeps us partly awake, in this drowsy portion of the night, and gives to our efforts whatever vigor and efficiency they have. But we return from this digression to our subject. In these days, when a discourse is given on moral duties it is called preaching, practical preaching. But when the subject is the fulfillment of prophecy and the signs of the times, it is called lecturing on the prophecies. We prefer to have the terms exchanged. Let the people be lectured on moral duties, while we preach to them the present fulfillments of prophecy, proclaiming the glad tidings that God is fulfilling his word. This is the kind of preaching that causes the people to see that God lives, and that he has not forgotten his word of promise. The first apostles were model preachers. It is safe to follow them in our manner of discourse. We will therefore close this writing by an examination of Paul’s discourse at Antioch in Pisidia, recorded in Acts 13: 16–41. 1. The apostle states, in the first place, a few facts in the past history of Israel, of God’s dealing with them, from the time they dwelt in Egypt, to the days of David, to whom he renewed the promise made to the more ancient fathers, that the promised Saviour should be of his seed. 2. He states the facts that had transpired recently; that the promised Son of David had come, preceded by his harbinger, John the Baptist, and that they who dwelt at Jerusalem, not knowing him, nor the voices of the prophets, which had spoken of him, had fulfilled them in condemning him; that he had died in fulfillment of prophecy, and that God had raised him from the dead. And having thus briefly stated the truth then present, he continues, “And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled to us their children, in that he hath raised up Jesus again.” This was the good news, the present truth. 3. He then confirms his claims by an appeal to the Scriptures, showing that David prophesied of the resurrection of Christ. His argument is perfectly logical. The major premise or general proposition implied is, that harmonious fulfillment of prophecy is the true fulfillment. The minor premise or particular proposition is, that in Jesus the different predictions all harmonize—all the specifications are harmoniously fulfilled in him. The conclusion which necessarily follows is, That Jesus is the Christ, the promised Saviour. This is just the way that we arrive at present truth in our own day. 4. Having proved that Jesus is the Christ, he preaches through him the forgiveness of sins. 5. He concludes his discourse with a cautionary exhortation as follows: “Beware therefore, lest that come upon you, which is spoken of in the prophets: Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.” And with the same caution to the reader, not to let the Lord work in fulfillment of prophecy, in our own day, and he not believe it, though fully declared and proclaimed, I leave the subject.
R. F. COTTRELL. The Organization of Tract Societies.
By John Nevins Andrews
THAT this is a work of vital importance to the prosperity of the cause of truth I cannot doubt. Its design is to secure united, systematic effort to circulate books, papers, pamphlets, and tracts in every part of the harvest field. There are but few to go out as public laborers, while the most urgent need exists for a multitude of faithful men to give themselves to this work. We have just engaged in a solemn fast that God would be pleased to raise up more laborers for the great harvest. One way in which this prayer will be answered will be to give every member of the church an opportunity to work for him. And all who love our Lord in sincerity, or who feel for those who are perishing in their sins, will rejoice that it is in their power to work for God even in a very humble manner. In the organization of tract societies it is designed to bring in every true-hearted commandment keeper as a worker for God. It does not matter that there are many who cannot give the strength of argument for the truths which they sacredly cherish. These truths have all been carefully written out, and we have tracts and pamphlets adapted to all classes of the people. Now what is wanted is that with meekness of wisdom these publications be placed in the hands of our fellow men wherever they can be induced to read. It may be some cross to call on each of your neighbors and invite them to read a tract. Yet this is an honorable work, and one that has led many to keep the commandments of God. Nor should it be our neighbors merely, but we should seek opportunity to place tracts in the hands of all with whom we have opportunity to converse upon the truth. It is not necessary to argue and contend. Indeed if we wish to benefit men it is best as far as possible, to refrain from every thing of the kind. Respectfully state to them your deep conviction of the importance of the subject, and invite them to read a candid and convincing argument upon it. You will not often be repulsed if you act thus. And it will always be well to preserve the name of the person to whom you give a tract, and the name of the tract, so that you can give to that person another tract such as may be naturally called for after reading the first. Now the organization of the tract societies is for the purpose of putting it in the power of each person to do this work, and of securing the united action of all who love the Saviour. Certainly it promises great results. It will enable every one to preach by putting the best printed discourses which we have into the hands of our fellow men everywhere. Our people will take hold of the work, for its great importance is apparent to all. We regard it as in the special providence of God that the subject has been brought out by those who have already put it to a practical test. Steps will be taken as fast as possible to organize such a society in each State Conference. The work is one everywhere. Every State Conference must have a share in it. But as the way opens for such organization in each Conference let all our friends take hold as one man and with the whole heart. J. N. A.