THE readers of the REVIEW will be glad to learn that the sermon published in No. 17, last volume, entitled “The Alleged Discrepancies of Scripture,” by F. H. Newhall, D. D., has been issued at this Office in tract form for more general distribution. It does not, indeed, undertake to explain all the particular and individual discrepancies which skeptics claim in the Scriptures, but it lays down principles, and fortifies them with sound and logical reasoning, which cover all these particulars. As a brief but comprehensive view of the whole inspired volume, we have never seen its equal, while as a production of literary merit we think it would be difficult to find its superior.
We would like to refresh the mind of the reader by quoting a few paragraphs; but out of a string of pearls, all of which are gems of the first value, one is at a loss to choose. We take two paragraphs at random:
“Certain irregularities in the path of Uranus led some who feebly held the clue of nature to speculate whether the law of gravity at that immense distance operated in all its rigor; but the true astronomer saw mirrored in these perturbations another world, pacing its solitary rounds as the outmost sentinel of the solar system. Nature’s laws are thus often found by the philosophers to be knotted in discrepancies, which, when patiently disentangled, have furnished him threads to guide him through new labyrinths of fact and law. Scripture discrepancies are thus the clues to higher harmonies. The true philosopher does not demand a demonstrated theory of these irregularities in nature. The logical understanding is not troubled by them if a plausible hypothesis of reconciliation can be invented. A reasonable mind, which has satisfied itself on independent evidence as to the essential truth, is content if imagination can suggest any adjustment of exceptional facts. In this respect, we should go to Scripture, as the true philosopher goes to nature.” P. 5.
Another paragraph we quote, respecting the book of Psalms:
“When will our advancing race, in its spiritual development, outgrow the Hebrew psalms? The most advanced Christian of to-day finds these ancient songs and prayers, which burst from the hearts of Hebrew minstrels, prophets, priests, and kings, twenty centuries ago, voicing more perfectly than any other language his profoundest meditations, his sternest struggles, his sublimest joys and aspirations. It is not mere traditional reverence that has bound the Hebrew psalter on the heart of the Christian church. The eternal glow of the wondrous book draws humanity of all ages to its quenchless warmth. Some of these strains drop like angels down to the darkest depths of human agony; and there are others that blow the hurricanes from their trumpets, and clash the thunders from their cymbals, to pour forth the grandest joys a mortal heart can know.” P. 29.
Compare these utterances with the literature of spiritualism. In the third enlarged edition, just issued, of a work by A. J. Davis, entitled “Death and the After Life,” having casually opened to p. 135, we find the following:—
“In the Summer-Land this ‘language of the heart’ is carried to an inconceivable degree of perfection. For instance, suppose you and your brother, or you and your sister, should meet—you who have not met for long, lonely years. If you have outgrown the necessity of external speech, and if you have been taught through the mysterious suggestiveness of pure Music, you then deepen into the language of impersonal and perfect Love. In the higher Spheres such language is alone the medium of communication. It is the language of absolute contact of personal love atmospheres.”
If any one can tell what is meant by the “mysterious suggestiveness of pure Music,” and the “absolute contact of personal love atmospheres,” he must have become deeply imbued with that sentimentalism which Hawthorne describes as a compound of “mist, moonshine, raw potatoes, and saw-dust.”
There is one other leading characteristic of spiritualist writings; that is, blasphemy. A few words from W. F. Jamieson, will serve as an index of the whole. In the Crucible of April 22, 1871, he says:— “A personal God would be a monstrosity.” “All prayer addressed to a supposed Supreme Intelligence is Idolatry. There is not, and cannot be, a Supreme Spirit even.” The God of the Bible he calls—a God of “Jewish manufacture,” and declares that he is “an unmitigated tyrant, a despicable murderer, worse and meaner than a common cut-throat.” And he goes on to state that if a Yankee should ever have the ill-luck to get into his kingdom, he would kick his “alabaster throne” to pieces, shout the battle hymn of the Republic, and sing Yankee Doodle by way of variation, proclaim a presidential election, and put the power into the hands of the people.
Between these extremes of soft and simpering silliness, and heart-chilling, blood-curdling blasphemy, the spiritual philosophy vibrates. It turns aside from this track only to excuse, advocate, and defend, the most shameless licentiousness in men and women. How persons still claiming any of the nobler attributes of humanity can turn aside from the pure teachings and sublime utterances of God’s word, to revel in such stuff as this, can be accounted for only on the ground that they are the mesmerized tools of demoniac power.
We earnestly exhort the people to use every means to guard themselves against the influence of this work of the enemy, to shun its corruptions, and escape its terrible doom. Everything which has a tendency to increase in our hearts a love for God’s sacred word, will, so far, help in this direction. To this end the little work under notice, has been issued, and for the same reason we recommend believers everywhere to read and circulate it. U. S.
Illinois Camp-Meeting.
By Dudley Marvin Canright; W. H. Littlejohn
FRIDAY morning, June 9, we arrived on the camp-ground at Northville, Ill. All were sorry that Bro. and sister White could not be with us; yet we hoped the Lord would meet with us, and own our meeting. The brethren had taken extra pains this year in fitting up the camp-ground, and they succeeded well. We are glad to see taste and order manifest in everything that is done for the Lord’s cause. We believe the Lord is pleased with this, if we do not carry it too far, and come to glory in it.
This Conference is small; hence the attendance was not large, about eighty to one hundred Sabbath-keepers being present. Many in the northern part of the State will attend the Wis. camp-meeting. We found the meeting in progress under the care of Brn. Andrews and Stewart. We took hold and helped them the best we could. With the exception of Sunday, when there were from one thousand to fifteen hundred persons present, there was not a large attendance from without; so our preaching was mostly practical. The word seemed to be readily received. Our prayer-meetings were good and profitable. The business of the Conference was transacted with perfect harmony, and showed an encouraging condition of things. About $650.00 were readily subscribed for the Health Institute and Publishing Association. Others in the State will probably raise the sum to one thousand. The preaching brethren have used great economy in their expenses, and God has blessed their labors. A goodly number have been brought into the truth. We think the friends of the cause in Illinois have reason for encouragement. They should make a greater effort to liberally and promptly keep up their Systematic Benevolence funds, as they are much needed at present.
Sabbath afternoon, a large number came forward to seek the Lord. Among them were many who had never made a profession before, some of whom had been infidels till the present truth reached them. The Spirit of God was present, and many were melted to tears.
Monday morning, we went a few rods to Fox river where Bro. R. F. Andrews baptized seventeen souls. Scarcely ever has it been our privilege to witness so lovely a baptism. The weather was fine; it was a delightful place; it was our parting meeting; the Spirit of God was present, and our hearts were united in love. At the close of the baptism we all knelt together on the bank of the river and poured out thanksgiving and prayer to our blessed Lord for the blessings we had enjoyed while on that sacred camp-ground. Such privileges as these are green spots in the memory of weary pilgrims while toiling hard for eternal rest. Their memory always cheers us and encourages us to struggle on for the heavenly land.
As we were not to attend the Laporte camp-meeting, it gave us one week for rest; so we came on to the Wisconsin camp-ground at Milton Junction. Here all quiet and alone we now have our tent pitched under the trees on the bank of Clear Lake where we intend to spend a week in recreation and study. Nothing could be more acceptable to us just at present. We hope not only to enjoy it, but to profit by it.
D. M. CANRIGHT,
W. H. LITTLEJOHN.
Milton Junction, Wis., June 14.
The Wearing of Gold.
By S. N. Haskell
We present the following translations of 1 Pet. 3:3: “Nor let your ornament be that outward ornament of plaited hair with braided gold or of costly raiment.”—Wakefield. “Whose adorning let it not be the outward one of braiding the hair; and of wearing golden ornaments, or of putting on of apparel.”—Am. Bible Union. “Whose decoration let it not be that external one of braiding the hair, and of putting on of gold chains, or of wearing apparel.”—Emphatic Diaglott. “Whose ornament let it not be the external (ornament) of braided hair, and of putting on of chains of gold, or of clothing.”—Sawyer.
The spirit of decorating these poor, vile bodies with ear-rings, finger-rings, gold chains around the neck with some locket attached, gold pencil, watch, or something else of the kind, is such that one might think gold to be the god of this nation. In all public conveyances (in the cities especially) gold, or something to imitate gold, is worn almost universally. Yet this nation is a nation of professedly Christian people, who claim to take the Bible as their rule of faith and practice. To suit such, the scripture should read, Whose adorning let it be the wearing of gold in “rings,” “chains,” “bracelets,” costly apparel, &c. See 1 Tim. 2:9, 10, and Isa. 3:16–25. But why do not Christian men and women see the sin of wearing these ornaments? For the same reason that they do not realize the sin of Sabbath-breaking. Sin is viewed from too low a standpoint; wrong is weighed in the balance of popular opinion, hence it is sin to be out of fashion. The prophet describes these times as follows: “Judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter. Yea, truth faileth; and he that departeth from evil, maketh himself a prey; and the Lord saw it, and it displeased him.” Isa. 59:14, 15.
We are a judgment-bound people, and until this is realized, and the word of God is regarded a living reality, and its prohibitions, warnings, and requirements, are taken to mean what they say, we never can be fitted for the society of angels in the kingdom of glory. If you would know how these things are looked upon by God, read what his Spirit has said concerning them. Here they are presented as they will appear at the Judgment of the great day. It is in this scale that actions will be weighed. Character is to be examined in the light of all God’s word has enjoined.
Look at the great pattern, Jesus, who had his sacred brow pierced with a crown of thorns. See him dressed in an old purple robe by those wicked men who mockingly bowed the knee before him, and tauntingly said, “Hail, king of the Jews!” Then look at his professed followers shunning the cross, because of the contumely that is heaped upon those that have Christian principle enough to live out the sacred truths of the gospel. Where is that Christian integrity of character which can stand in evil times unsullied from the contaminating influence of fashionable sins? The following is from 2 Esdras 16: “The more they deck their cities, their houses, their possessions, and their own persons, the more I will be angry with them, saith the Lord.” S. N. HASKELL.
How to Meet our Pledges to the Cause.
By D. T. Bourdeau
In order to meet our pledges to the cause, we must realize that we have made them to God, and that in paying them we have to do with the Being to whom we owe all we are and all we possess, and who holds us accountable; and that all things are naked and open to him. The trouble with many is, that in making and paying their pledges, their minds are not raised to God. They make the cause of God a common thing; hence they pledge but little, and are slack in paying what they promise.
To be prompt in paying our vows to God, we should cultivate strict honesty in all our business deal. If we are dishonest, penurious, and slack with man, we will be so with God. But as God is first, he should be loved supremely, and should be served first. We are naturally inclined to attend to our own wants first, and sometimes, ere we are aware, we are where we cannot render unto God the things that are his, because we have robbed him of his just due; we have appropriated to our own selfish purposes that which belonged to another. God's money was by us, and we took the liberty of using it for ourselves. It ought to have been doing something in his cause. Will he not demand it of us with usury?
We should plan for God as well as for ourselves. To meet their payments in worldly matters, men will economize and move systematically. When means come in, they will say, “I shall apply it thus and so, and for no other purpose must I touch that?” And thus should we economize and plan for the Lord.
We often hear people talk of “laying up for a rainy day.” Now this is right if it is not carried too far. And why not follow the same rule in laboring for the Lord? There are seasons when means come in more easily than at other seasons. Is it not then, that we should think of the Lord, and set apart what we need, to pay our pledges to sustain his cause?
If Christ were on earth and should come to us destitute and calling for help, it seems to us that we should tell him readily to turn in with us that we might relieve him. But we have the privilege of rendering him this assistance in the person of his followers—in meeting the wants of his cause. He comes to us weekly through the plan of Systematic Benevolence. Shall we turn away from him, and give him a cold shoulder? He comes to us through the various calls to help in the different branches of the cause. Shall we be indifferent to his voice? God forbid.
What we want is, to exercise more faith and have the cause nearer our hearts; to realize that as we sacrifice to sustain it, we are laying up treasure in Heaven; that as we sow, so shall we reap; that what men hoard up here without blessing others with, will not amount to much in the burning day. Oh! the sad and galling thought that will then come upon those who have bent all their energies in a worldly direction! Let us awake to a sense of our duty, do what we do as unto the Lord, and make a wise appropriation of the means he has given us, whether it be much or little, that we may finally have the satisfaction of meeting our treasure in Heaven.
D. T. BOURDEAU.
Remedy for Covetousness.
By John Nevins Andrews
THOSE who are troubled with a strong desire for riches, need not go to ruin if they will regard the counsel of the Scriptures. Let such persons devote their income to the cause of God. It is possible for them to do as much good thus, as business men as they could do as ministers of Christ if they were called to that work. If they have more capital than is needed for their business, let them use a portion of this also in the work of God. Men need not die of covetousness, when, by heeding the admonitions of the Bible, they may entirely escape the danger. We may make our weakest points our strongest ones, by the help of God. We are solemnly admonished to take heed and beware of covetousness. We can do this by transferring our treasures to the world to come. There is no danger of our loving that world too well.
J. N. A.
Practical Preaching.
By B. F. Cottrell
It is sometimes suggested that we preach too much upon the prophecies, and not enough upon practical subjects. As near as I can ascertain what people mean by a practical sermon, it is to take some text as a motto on which to found an exhortation and so exhort the people. This is very well. Still I do not know anything more practical than the third angel’s message. To show from the prophecies and their fulfillment what is present truth and present duty, I deem to be the most practical preaching that can be. To point out the dangers of the present perilous times, and show a way of escape, is the practical preaching most needed at the present time. The people need enlightening on these thrilling themes, and there are but few that devote themselves to giving this light, which is food in due season, to the people. To give the needed light and exhort all to walk in it, is most practical and most needed. If God has called me, it is to preach present truth and present duty. May God speed on the work, and save his people. B. F. Cottrell.
Appropriations for the Current Year.
The following is the official statement of the appropriations made during the third session of the Forty-first Congress, for the year ending June 30, 1872: For the pay of invalid and other persons, $20,050,000; for the military academy, $316,269; for the consular and diplomatic service, $1,466,134; for legislative, executive, and judicial expenses, $19,508,409; for sundry civil expenses, including half a million unexpected balances re-appropriated, $24,141,773; deficiencies for fiscal year ending June 30, 1870, and 1871, and for former years and for other purposes, $11,263,131; and for half-yearly appropriations, for expenses of collecting the revenue from Customs, $2,750,000, making the total Deficiency bill $14,013,131; for the army, $27,719,580; for the navy, $19,832,317; for public works, $4,407,500; for Indian Department, $5,112,240; for Post-office Department, $26,032,868; for fortifications, $1,627,500; miscellaneous, $1,261,208; total, $174,488,962.
Devotion to Our Father's Business
The pleasure of ease, the pressures of business, the struggles of ambition, the dalliances of love, must never interfere with our devotion to our Father's business; nor ease, nor merchandise, nor ambition, nor love, save as they harmonize with God's great life-plan for us. Everything with cheerful, earnest reference to that.
Labors in Missouri.
By H. C. Blanchard
MAY 10, started for Seneca, Newton Co., Mo., to hold meetings. Continued there until the 19th. Held nine meetings, baptized two, and one more joined the number. Some others were about decided to keep the Sabbath. The only opposition I had to contend with was the stay-away policy. And surely this is one of Satan’s strongholds; for he knows if the people come in range of the truth, it will have its effect upon them.
MAY 19, commenced meetings about twenty miles north-east of Seneca. Held six meetings with good results. We first presented the 7th of Daniel, then the law of God and Sabbath. When I called for all who believed that the Bible required us to keep the first day, commonly called Sunday, but one arose, and evidently he did not understand himself, as he subsequently voted on the other side. I was then interrupted by a doctor in the congregation who said I had no right to test the people in that manner; said I would go away and claim them all on my side; that nine-tenths of the audience believed the first day was the Sabbath, and that I had not stated the question fairly. Said he did not believe in a positive command for Sunday, but an example. I then requested all to rise who believed the Scriptures taught by command or example that the first day should be kept. Not one arose. Then I requested all that believed the Bible taught us by command and example to keep the seventh day, to rise. Most of the congregation arose; some raising their hands at the windows. One Disciple preacher arose; but time will tell where the good seed has fallen.
Shall hold more meetings there, commencing June 23, Providence permitting.
The good work is still going on at Avilla. Several now have started with us, mostly youth and children of Sabbath-keepers. I still desire the prayers of the faithful in Christ. H. C. BLANCHARD. Avilla, Mo.
Meetings in Santa Rosa and Surrounding California Churches
By John Norton Loughborough
California.
Since our excellent State Meeting, I have held meetings at Santa Rosa, Stony Point, and Sebastapol, and have spent a few days with the friends in Healdsburg, trying to prepare to enter again into a new field. The interest awakened in Santa Rosa by the State Meeting, I followed up with thirteen discourses. One of these was in reply to a discourse by a Baptist elder on the Sabbath question. His arguments generally were similar to those usually presented, and need not be given here.
His main reliance, however, seemed to be “a new discovery” he had made “in the Greek.” He “did not know just what it would prove to be.” His “discovery” was first-day. In reply, we claimed that he was mistaken, and that the same Greek word in the New Testament which stands for Sabbath is used for Sabbath, and that according to the testimony of Robinson, Greenfield, Liddell, and Scott, and other lexicons, Sabbaton, when following a numeral as first, second, third, &c., meant week; while it stood without these numerals when designed to express the Sabbath. It was not first-day then that stood for Sabbaton, but the term week; and, if the Elder’s position was true, he could make by the Greek any day a Sabbath as well as he could the first-day, because to express the second day of the week they would use the term Sabbaton for week, the same as when speaking of the first day of the week. If he traced his discovery back to its origin, he would learn that in ancient times the same mode of expression existed among the Greeks, even before Christ’s first advent, which would carry his first-day Sabbath back farther than he designed.
We claimed that a week originated from the idea of six days of labor and a day of rest. So, while the seventh day was the Sabbath, in counting their time, it would be “one of the Sabbath,” first-day toward the Sabbath; “Two of the Sabbath,” or second day toward the Sabbath; but when it came to the seventh day it was the Sabbath. By this mode of numbering their days, they would call the Sabbath to mind even in calling the name of any day of the week. We made a reference to a statement in Mr. Horne’s Introduction to the study of the Scriptures, which I will insert here. He copies the calendar from Michaelis’ Introduction to the New Testament:
“Seven nights and days constitute a WEEK; six of these were appropriated to labor and the ordinary purposes of life, and the seventh day or Sabbath was appointed by God to be observed as a day of rest, because that on it he had rested from all his work which he had created and made. Gen. 2:3. This division of time was universally observed by the descendants of Noah; and some eminent critics have conjectured that it was lost during the bondage of the Israelites in Egypt, but was revived and enacted by Moses agreeably to the divine command. This conjecture derives some weight from the word Sabbat or Sabbata, denoting a week among the Syrians, Arabians, Christian Persians, and Ethiopians, as in the following ancient Syriac calendar, expressed in Hebrew characters [This Mr. Horne gives in Hebrew characters, with translation as follows; but we omit the Hebrew for want of letters]:”
“One of the Sabbath, or week, Sunday; Two of the Sabbath, Monday; Three of the Sabbath, Tuesday; Four of the Sabbath, Wednesday; Five of the Sabbath, Thursday; Eve of the Sabbath, Friday; The Sabbath, Saturday.”
“The high antiquity of this calendar is evinced by the use of the cardinal numbers, one, two, three, etc., instead of the ordinals, first, second, third, etc., following the Hebrew idiom: as in the account of the creation, where we read in the original, ‘one day, two day, three day,’ etc., where the Septuagint retains it in the first, calling it the hemera mia. It is remarkable that all the evangelists follow the Syriac calendar, both in the Sabbata used for ‘a week,’ and also in retaining the cardinal number mia Sabbaton, ‘one of the week’ to express the day of the resurrection. (Matt. 28:1; Mark 16:2; Luke 24:1; John 20:1.) Afterwards Mark adopts the usual phrase, prote Sabbato, ‘the first of the week’ (Mark 16:9), where he uses the singular Sabbato for a week, and so does Luke, as nesteuo dis to Sabbato, ‘I fast twice in the week’ (Luke 18:12).”—Horne’s Int. Vol. ii, p. 73.
So, instead of “one of the Sabbath” being a new form of expression, used by the apostles, as the Elder hinted, to show that the first day was sacred, it is an expression borrowed from the Septuagint and Syriac mode of expression, as old at least as three hundred years B. C.
As the result, thus far apparent, of our meetings in Santa Rosa, six have taken their stand to serve the Lord. Four of these were baptized and united with the Santa Rosa church. The meeting seemed to be a source of courage and strength to the Santa Rosa church. We thank God for the evident progress that has been made by some in that church the last year, and we hope for greater results. If all take hold to exemplify their profession by strict conformity to God’s word, avoiding the fashions and follies of the world; and in trying to avoid slothfulness in business, are careful not to be “overcharged” with the cares of this life—if all thus move, with God’s blessing, the Santa Rosa church may stand as a beacon light in the cause of truth on this coast. As it is a central point in location, may its members so live that it may be a central point in truth, and a model church in piety. To become thus, we must make God’s cause of more consequence than everything else.
At Stony Point, we spent a Sabbath; found that those who had taken their stand upon the truth were firm, although some of them are subjected to severe trials in consequence of their determination to serve the Lord. God will help those who trust in him. Trials cause us to see our own weakness. Paul said, “When I am weak, then am I strong.”
At Sebastapol, the promised discourse on the Sabbath question was given, which consisted mainly of very positive statements, which, if they had been backed up by proof, would have told mightily on the Sunday question.
1. “It was the design of Christ to change the Sabbath from the seventh to the first day of the week.” No proof was read to show that it was so designed, and it reminded me some of the man who on another occasion told his congregation that he was going to tell them what was the secret will of God.
2. It was claimed that “if it was Christ’s design to change the Sabbath, he would shape matters in such a way as to lead to the change.” Here reference was made to John 20, about the resurrection on the first day of the week, and the day of Pentecost; and the statement was made that if we would read our Bibles, we would see that the day of Pentecost was the seventh Lord’s day after Christ’s resurrection. I tried to read it carefully before replying, and saw clearly, according to instructions given to the Jews for finding the day of Pentecost (Lev. 23:15), that the day before the day of Pentecost was the Sabbath, and that there must needs be seven Sabbaths from the time of “the first fruits” (Christ, 1 Cor. 15) to the day of Pentecost.
The Elder told us that if we would read the New Testament we would find instructions all the way through to keep the first day of the week as the Lord’s day; and that even “Paul told the Corinthians to ‘lay by’ on the first day of the week.” We were exhorted faithfully that while preparing for the Lord’s coming, we should not “be found with an ax on our shoulders or our hands in the wash tub on God’s holy Sabbath.” Some reference was made to the necessity of a civil law upon the subject, and I certainly concluded when the Elder closed that the Lord had no law for keeping the first day of the week, and perhaps this is deemed a necessity for human legislation; but let us be careful to know God’s living laws, and not make human enactments to conflict with them. Strange indeed that men should deem it such a sin to keep God’s fourth commandment as plainly expressed, if thereby we do not conform to custom’s law made by humans. This same Elder asked a brother who had lately renounced infidelity to obey God: “Bro. ——, do you keep Saturday?” “Yes, sir.” “Why, Bro. ——, that man has accomplished your eternal ruin.”
The discourse in Sebastapol, I replied to some ten days since, before a good audience. The Lord gave liberty, and I trust that this effort will not be entirely fruitless.
At Healdsburg, I was surprised to hear of the novel manner in which a “great revival” in progress there for some two months had terminated. The last evening of the meeting it was stated that Eld. —— had been with them some time, laboring, and had not received much for his services, and that he had a spicy lecture to give the next evening on “Young America,” or California. All were invited to attend the mirth-provoking entertainment, and pay their quarter to raise means to pay the Elder. Of course it is none of my business, only it seemed to me nothing like the old ways of closing up revivals, leaving a solemn impress of grace on the heart, instead of mirth and pleasure-seeking. And it seems as though men who have been turned from sin to holiness, ought to love the cause enough to pay a reasonable sum for the support of the laborer, instead of calling in everybody for a time of glee, to raise the money. But Paul said in the last days men would be lovers of pleasure more than lovers of God.
I do not speak of these things as against the cause of true religion, or to discourage many who would do right; but the tendency of things in the world around us, shows the necessity for all to take heed lest this world, with its cares, pleasures, and follies, draw us away from God. May God help us.
J. N. LOUGHBOROUGH.
Healdsburg, May 31, 1871.
Report of Meetings.
By John Lindsey; S. A. H. Lindsey
MAY 11, we filled our appointment at Knoxville, Penn. About one year ago, we providentially met the friends who invited us here. We found a little company of first-day Adventists, among whom we scattered such books as The Law and the Gospel, God's Memorial, Which Day do you Keep? and Why? &c. We received from them an urgent invitation to visit them again. May 13 and 14, we met with the church at Farmington. Our meetings here were excellent. May God bless this people, and increase their faith and courage.
From here we went to Hornby, N. Y. We found the friends there strong in the truth, although the enemy had been putting forth extra efforts to destroy the work.
May 19, commenced meetings at Catlin. Continued till the 21st. We enjoyed freedom and the blessing of the Lord. These friends at Catlin have been thinking of erecting a meeting-house; and we most sincerely hope they will do so.
Evening of the 21st, we spoke to a large congregation in the Universalist church at Beaver Dam. We enjoyed excellent liberty while we endeavored to impress the mind with the value of the word of the Lord and the benefits to be derived from a careful study of its sacred pages. We trust a good impression was left. May 27, we met with the friends at Alba, Penn., and found them firm in the truth, though some of them were not quite so free from the cares of this life as we would be glad to see them. May the Lord prosper them, and relieve them from embarrassment in his own time.
May 28, we held two meetings on the Armenian Mountain. A few here are keeping the Sabbath, and it seems to be a good field of labor.
May 30, we gave one discourse at the Miller school-house in the town of Lawrenceville, Penn. The people here desire a course of lectures. We gave them some tracts, and then left for another appointment at Wood-hull, the 31st. At this place, we spoke to a crowded house on the third angel's message. A deep interest was manifested among the7first-day Adventists. They wished to hear more. They already had a little light on the life and death question, signs of the times, and the second advent of the Saviour; but farther than these, the prophecies were a mystery to them. We also spoke the evening of June 1, on the two covenants, dwelling largely on the new one. Our hearts are drawn out toward this people. There is an anxiety to hear a course of lectures. If the tent could go there, properly managed, we have no doubt but great good might be accomplished.
JOHN LINDSEY,
S. A. H. LINDSEY.
Ulysses, Penn., June 6, 1871.
“THY WILL BE DONE.”
By Emily Seaver
Thy will be done, oh! words too hard
For lips to form, of stammering clay,
Only a power divine can teach
Only a child-like heart can say—
It must be done—as breaks the surf
Upon the rock, and leaves no flaw,
So our wild hopes and wishes beat;
Beat vainly, on the perfect law.
And yet there is a bitter joy,
To feel they are unconquered still,
And rushing back they surge and soar
Through the dark caverns of the will.
Saviour, thine is the might divine
To tame those waves, and hush their roar,
Till, willing slaves, they gently lay
Their treasures on the eternal shore.
Only beneath thy blood-stained cross
Can the wild inward warfare cease,
But they who kneel there and resign
Their all to thee, find perfect peace.
For oh! no joy of hopes fulfilled,
Of answering love, of honor won
For our proud hearts can equal this,
To learn to say, Thy will be done.
—Emily Seaver.
Quarterly Meeting at Allegan.
By Joseph Bates
THE quarterly meeting for Allegan Co., held in Allegan, Sabbath and first-day, June 3 and 4, was interesting and encouraging. The Lord blessed and strengthened his people. Brethren and sisters from Leighton, Douglas, Otsego, and a large representation from Monterey, were present. Bro. H. M. Kenyon gave four stirring discourses. Bro. Sterling from Otsego took part in our meetings.
In our business meeting we resolved that we would strive for a more perfect union in the absorbing work of the third angel; that we would labor to discharge all our duty in carrying out the plan of Systematic Benevolence, camp-meetings, Sabbath-schools, and memorializing the sufferings and death of our coming Lord and Saviour.
JOSEPH BATES.
Monterey, June 6, 1871.
Michigan: Meetings in Jackson and Parma
By J. H. Waggoner
Michigan.
By request, I attended the monthly meeting in Jackson, April 1. Several were present who were at the first meeting I ever held in Jackson, in 1853. As I discoursed on our past experience and present hope and prospects, from 2 Pet. 1:12, we all felt that the blessing of the Lord was with us.
A number who were there had not fully understood the argument on the Sabbath around the world, and by their invitation, I spoke on that subject in the afternoon. I endeavored to simplify and illustrate the facts, and all expressed great satisfaction with the light developed on this point.
Sunday, April 2, I attended meeting in Parma. Mr. Collins, the Presbyterian minister, had appointed to preach on the Sabbath, and gave a special invitation to our friends to hear him. I took notes of his discourse, but the meeting-houses of the place were closed against a review of it.
The monthly meeting for Jackson Co., was held in Parma, May 6. This I also attended. I think it was a meeting of encouragement to all. Sunday, the 7th, I replied to the sermon of Mr. Collins in the Hall. The Hall was filled, and good attention was given, and I trust a good impression was made.
As the discussion of this subject has been kept up in Parma by the resident ministers, it was thought best that I attend the June monthly meeting, and speak further on the Sabbath in Parma. But being called to attend a funeral in St. Charles, at that time, I could not go to Parma.
The funeral was Friday, June 2. On Sabbath and first-day I also preached there. The church in St. Charles have been somewhat discouraged. Having had some trials among themselves, and no preaching for a long time, they seemed to think their lot rather hard. This feeling is natural, and they are not the only ones that indulge it. But they are taking hold of their difficulties and trying to settle them among themselves—the proper way—and I thought I saw evidences of a better state of feeling before I left.
The weather was exceedingly warm, but by prudent care I passed through this labor feeling quite well, compared with months past. I desire to praise God for his great goodness. J. H. Waggoner.
Church in Genoa Quarterly Meeting Report
By A. Carpenter
Genoa.
The church in Genoa met in quarterly meeting the first Sabbath in May. Bro. Byington was present with us. After giving a good discourse, warning us not to be engaged in the affairs of life so that we should not discern the signs of the times, the ordinances were celebrated. All present seemed to manifest a strong determination to go forward in the message. First-day morning, he met with the friends at the usual place of worship, and addressed a good congregation on the importance of obeying the truth presented here by Bro. Littlejohn. Nearly all seemed to be convinced of their duty.
A. Carpenter.
Report from Bro. Lawrence.
By R. J. Lawrence
My last report was from St. Clair, May 15. Bro. Gurney and myself found a good home with warm friends of the truth. I gave five discourses in their district school-house which seemed to awaken a good interest to hear, and it was thought some would obey the truth. First-day, the 21st, I went ten miles to Smith’s Creek; preached in the forenoon, after which I baptized two. I spoke again in the evening, with great liberty, to a full house. The people manifested a good interest to hear more. The 23d, we went twelve miles north-east to Kenochee where an appointment had been sent, but it did not reach them. We had appointments circulated. In the meantime, Bro. Lamson and Wakeling came from Brockway Center where they had stirred up an interest and some opposition, so that the school-house had been closed against them. After consultation, it was decided that Bro. Gurney should go to Port Huron, and telegraph for the tent, and Bro. Lamson and Wakeling return to Brockway Center, and I remain there to fill my two appointments Wednesday and Thursday evenings.
Friday, I came to Memphis, and Bro. Gurney went to Brockway Center to assist Bro. Lamson. Sabbath, I spoke to the church in Memphis. First-day I filled an appointment four miles north for sister Roads, and also two miles west of that in the evening. She was a first-day Adventist then, but is now keeping the Sabbath. Tuesday, I came to Brockway Center. I found that the tent had not yet arrived; and that Bro. Lamson had been out to Greenwood, a distance of five miles, where was a first-day Adventist church of eleven members. He spoke on the subject of the Sabbath, and ten of these persons are keeping it.
Not hearing from the tent Wednesday, Bro. Gurney started Thursday morning for Port Huron to see if there was any word from it. He found it there and returned with it on Friday in time to pitch it, but not to seat it before the Sabbath. The evening after the Sabbath, and Sunday morning, we arranged seats for about three hundred. This is a small village of about two hundred inhabitants. The people turn out well, and some are much interested. We have had fourteen meetings in the tent. On last Friday some brethren and sisters came from Memphis to spend the Sabbath and first-day with us. This added somewhat to the interest of the meeting, especially on the Sabbath. We are in good spirits, and are trying under God to do all we can to advance the truth.