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Review and Herald, Vol. 52, No. 10.

THE PERSONALITY OF GOD
Earlier text: THE PERSONALITY OF GOD

RICHES

By George Harris

What proverbs we have on the subject of money. “Money is power,” “money makes the mare go,” “money is the root of all evil,” and so forth, and so on, each one of which contains a mine of truth.
Money is not only power, materially and physically, but it is power influentially. “A money man” is the envy and delight of all persons, however intellectual or however degraded they may be.
“I wish I had his money,” says the young, stout, hearty, able-bodied man, as he sees the millionaire pass him in the street, not thinking, or, at all events, not caring for the sinew and enterprise that he himself possesses, to build up fortune, fame, and influence. And thus, in wishing, the manly fellow devotes so much valuable time to castle-building that too little is left to working, and old age slips upon him ere he is aware, and finds him still wishing for the riches of the more industrious than himself, and envying their estate.
“I wish I had his money,” sigh the healthy young maiden and her lover, never pausing to draw a comparison between their several fortunes.
The rich man’s money looms up like a beautiful cloud before them, hiding innumerable cares and anxieties from which these young people are free; keeping out of sight those bodily ills which luxury breeds, and all the horrors of ennui and satiety—the fear of death that wealth fosters, the jealousy of life and love from which it is inseparable.
Let none wish for unearned gold. The sweat by which it is gathered is only the sweat by which it is preserved for enjoyment; for in too literal a sense is it true that “it is easier for a camel to pass through the eye of a needle than for the rich man to enter into the kingdom of Heaven.”
Wish for no man’s money. The health and strength, and freshness, and sweet sleep of youth are yours. Young love by day and night encircles you. Hearts unsoiled by the deep sin of covetousness beat fondly with your own. None, ghoul-like, listen for the death-tick in your chamber; your shoes have value in men’s eyes only when you tread in them. The smile no wealth can purchase greets you, living; and tears that rarely drop on rosewood coffins will fall from pitying eyes for you, dying.
Be wise in being content with competency. You have enough to eat, to drink, and to wear. Then you have all that the rich man has. John Jacob Astor used to say, with all his wealth, that he got for his immense labors and responsibilities only a good bed to sleep on, good clothes to wear, and sufficient to eat and drink. Who that will work gets less?
Perhaps, envious young reader, the millionaire’s raiment is more costly than yours, and he fares more sumptuously. But what of that? God loves him none the more—nay, less, if he abuses his wealth by too sumptuous living. His life is shortened, his pains and aches increased, his extravagance punished by sorrows and despairs.
If you have not as much money as the rich man, nature is still as good to you in all her glory as to him; her hills and valleys, fields and flowers, rocks and streams, and her holiest places, know no desecration in the step of poverty, but welcome ever to their wealth of beauty rich and poor alike.
Be content! Labor and be strong in the best of what you have, wasting no happy opportunities in idle wishes for things that burden those who own them, and which would not bless you, if you possessed them, so much as the gifts already bestowed by a Wisdom that never errs.
Being content, the poorest man is rich, while he who counts his millions has little joy if he be otherwise.
There is a jewel which no Indian mine can buy, No chemic art can counterfeit; It makes men rich in greatest poverty, Makes winter wine, turns wooden cups to gold, The homely whistle to sweet music’s strain; Seldom it comes, to few from Heaven sent, That much in little—all in naught—content! —George Harris.

THE COURAGE TO LIVE.

We need not preach the courage to die—that is common enough—but the courage to live; to be honest in spite of poverty and neglect; to be true though all is dark except where God shines in; to be faithful, though heavens fall, and hearts break, and friendships turn to gall. Yes; we must teach men to dare to be unpopular, to be misapprehended, to be ahead of the times, to follow the voice of God though it leads into the wilderness, to tell the devil to his very face that he lies, and also to give him his dues—an act which requires the supremest courage at times.
I wouldn’t give a farthing for the triumphant faith of the death-hour, unless it comes from that triumphant faith that makes our life full of noblest daring, that is ready to fling aside honor, wealth, the praise of friends, rather than impair for one moment the soul’s integrity. Oh, for such a courage,—the courage to think, to act, to tell harsh truths, to overthrow splendid falsehoods, to disown sweet lies, and to banish tenderest associations rather than check in the least the free movements of the sovereign soul. We all must die with more or less equanimity, but we cannot live in the full splendor of our being except by courage and determined exertion.—The Guide.

ITEMS

By R. M. Kilgore

An excellent sacrifice is one in which there is no reserve.
The Father spared not his only Son.
There must be a voluntary sacrifice of self in every Christian, as well as of Christ himself.
Man would be of but little importance, were it not for the immense price paid for him.
If the cost of fine finish and high steeples were given to help the poor, the gospel would win greater victories.
The more a vine bleeds under the pruning-knife, the more beautiful it is, and the more luscious its fruit. The Christian who would share in the glory to be revealed, and reap a rich reward, must suffer with Christ.
If sealing a statement with one's own blood is an evidence that it is true, the putting of people to death for their opinions is an evidence of guilt on the part of their murderers.
He who has the truth can afford to be calm, patient, and reasonable; while he who loves a lie acts a contrary part.
The devil is always zealous in advancing his kingdom; but his servants sometimes go farther than he sends them.
When in God's own providence, the time has come for his work to be done, all the malice of men, the ingenuity of demons, and the engines of hell, cannot prevent its accomplishment.
Death is not the effect of nature, but of sin; therefore it is as much an infringement of nature as is a miracle.
Conscience can no more satisfy the soul without a revelation, than hunger can the body without bread.
All faith is historical. Faith is in advance of knowledge, and all true knowledge is the fruit of faith.
Ignorance, superstition, and religious intolerance, are fit companions, and enjoy one another's society in the cellar; while love, joy, and peace bask in the smiles of the Son, dwelling upon the housetop.
R. M. KILGORE.

FAMINES

The suffering in India caused by the drought is, it appears, not all that that unhappy country has to suffer. A Calcutta dispatch says that the government of Madras has telegraphed for extra famine officers immediately, because of the ravages of locusts. The Statesman tells us that in Morocco, on the African coast, famine is being felt in its most terrible form. Three millions of people are affected by it. The towns are thronged with sick fugitives from the horrors of starvation, while many are unable to reach them, and fall by the way. The crops are a complete failure, and no relief in the way of rain can benefit the starving population for many months. Relief committees are at work in London, Gibraltar, and other towns nearer the scene; England and France have sent grain; the appeal of the London committee is full of touching incidents described by eye-witnesses, among whom are Sir Drummond Hay, the British Minister at the Court of Morocco, and the consul at Mogadore; both have been working in order to solicit aid, and both are superintending relief. Their reports are sadly supplemented by last week's report of the United States Consul at Tangiers to the State Department at Washington; he remarks that the “suffering is terrible, that the cattle are dying by thousands, want of rain being the cause of the distress and famine.”—Religious Intelligencer.

THE NEBRASKA CAMP-MEETING.

By Chas. L. Boyd

Dear Brethren: The time is fast approaching for the third Nebraska camp-meeting to be held. Those who have attended these meetings in the past, and have learned something of their importance, do not need to be urged to be in readiness this year; but, by the blessing of God, though favored with but little ministerial labor, seventy-five, through new church organizations, have been added to your number during the past year. To those dear brethren I want to say, You cannot afford to let this feast of tabernacles pass without sharing in the spiritual repast. You have just reaped a bountiful harvest; now sell some of your first-fruits, and make immediate preparation for this annual gathering of the saints of God.
Do not say, “I will wait till next year, and then be better prepared to attend.” Time will soon close. Very soon “He that shall come will come, and will not tarry.” Bring some of your interested neighbors with you. Do not leave your children at home. Make some sacrifice. Let them see that to be prepared for the soon-coming Saviour is the all-absorbing theme in your mind; they will catch the spirit, and with them you will be blessed and drink of the well of salvation here on earth.
The expense will be but little; you can come with your own teams and bring your own provisions. Come in season. Get your tents pitched so as to have the benefit of the first meeting. This may be the very discourse you most need.
Leave your cares at home, and come prepared to stay till the close of the meeting. It was at the last of the feast that the wine prepared by the divine Master was passed to the guests.
CHAS. L. BOYD.
Ord, Valley Co., Neb., Aug. 14, 1878.

LESSONS FOR BIBLE CLASSES.

By G. H. Bell

LESSON XII.—PAGAN AND PAPAL DOMINION.

QUESTIONS.

1. What period of the world's history is covered by the vision of Dan. 8?
2. For what part of this time was paganism the prevailing religion?
3. At what time did the papal religion gain the ascendancy, and suppress the pagan forms of worship?
4. When was the papacy fully established?
5. How long did it continue to exercise both spiritual and temporal power?
6. What took place at the end of this time?
7. In what year was this?
8. When was another pope placed in power?
9. What may be said of his temporal power since that time?
10. What scripture has thus been fulfilled?
11. How long will the papacy continue?
12. How will it be destroyed?
13. What do we mean by “pagan Rome”?
14. What by papal Rome?
15. In the vision of Dan. 2 is there any distinction made between pagan and papal Rome?
16. What distinction is made in the seventh chapter?
17. What does the little horn itself denote?
18. How is pagan Rome represented in Rev. 12?
19. How is papal Rome represented in Rev. 13?
20. How are the pagan religion and forms of worship represented in Dan. 8: 11-13?
21. What may be said of the word “sacrifice” as found in this passage?
22. In the same passage, what term is applied to the papacy?
23. How is the suppression of the pagan forms of worship represented?

SYNOPSIS.

The vision of the eighth chapter covers that period of the world's history embraced by the kingdoms of Medo-Persia, Grecia, and Rome.
Paganism was the prevailing religion during the reign of Medo-Persia, of Grecia, and of Rome till A. D. 508. At this time the papacy gained the ascendancy, and pagan forms of worship were suppressed. In A. D. 538 the papacy was fully established, and continued to exercise not only spiritual but temporal power for 1260 years. At the end of this time the pope was taken prisoner and died in captivity. This was in A. D. 1798. Two years later, another pope was instated, but from that time the temporal power of the pope has been gradually taken away. Dan. 7: 26. The papacy is to continue till our Lord comes, when those who adhere to it will be destroyed by the brightness of his coming. 2 Thess. 2: 8.
By pagan Rome, we mean the Roman kingdom during the earlier part of its history, when the pagan religion prevailed, and was sustained by the government. By papal Rome, we mean the Roman kingdom under papal rule, when the papacy was upheld by the civil power.
In the vision of Dan. 2, no distinction is made between pagan and papal Rome, but in that of the seventh chapter, pagan Rome is represented by the fourth beast in its first form, before the little horn came up; while papal Rome is represented by the same beast in its second form, after the little horn came up, the little horn itself denoting the Roman church, the papacy. In Rev. 12: 3-6, pagan Rome is represented by the great red dragon; and in Rev. 13, papal Rome is represented by the leopard beast.
In Dan. 8: 11-13, pagan Rome, or rather the pagan form of worship, is represented by the term “daily sacrifice,” or, more properly, the “daily”; for the word sacrifice, like all other italicized words in the Bible, is not found in the original, but was supplied by the translators.
In the same verses, the papacy is called the “transgression of desolation.”
The suppression of pagan worship is represented as “taking away the daily.” Verse 11.
G. H. BELL.

SYSTEMATIC BENEVOLENCE.

By James White

The object of this article is to answer the inquiry frequently made, “How much should we give for the support of the gospel?” We unhesitatingly say, A tithe of all our income. This does not mean a tenth of our annual increase of property after the cost of food, clothing, and other expenses is met, but that nine parts of our income are to meet all the expenses, while a tithe of our income is the Lord’s, to be sacredly devoted to the support of the ministry. We regard the plan of pledging a sum equal to one per cent annually on our property defective in several respects:—
1. It does not give a tithe of our income. We know a brother who, supposing that his property and that of his wife was worth twelve thousand dollars, pledged ten dollars each month, which would amount to only one hundred and twenty dollars a year. But when he became convinced that the plan was defective, and that the only pledge he should give was a tithe of all his income, he found that his figures were greatly increased. He receives six hundred dollars a year as preacher, editor, and general manager. A tithe of this is sixty dollars. His income from other sources is six hundred more. A tithe of this also is sixty dollars, making one hundred and twenty dollars. His wife receives six hundred dollars for her labors as a preacher, a tithe of which is sixty dollars, and she has also an income from other sources to the amount of six hundred dollars, making her s. B., according to the correct plan, one hundred and twenty dollars. This, added to that of her husband, makes two hundred and forty dollars, instead of one hundred and twenty dollars, according to the defective plan. And this is not all. They receive on the books they write, a tithe of which would swell their s. B. to three hundred and sixty dollars. So we see that acting on the defective plan their s. B. would be only one-third as much as they now pledge to give, acting strictly upon the Bible plan. But it is just to say that this brother and sister have given to the cause ten thousand dollars the past five years, which is four times the Lord’s tithe of all their income. It is our conviction that our people have robbed God of one-half of the tithes which are his, while acting upon the defective plan of paying s. B. to the amount of only one per cent per annum on their property.
2. The words of Paul touching this subject—“as the Lord hath prospered him”—are in strict harmony with that system in the Old Testament which claims one-tenth of all the income of the Lord’s people as his. The following we regard as a Scriptural and proper pledge for all of our people to make:—
We solemnly promise, before God and to each other, to conscientiously pay to the Systematic Benevolence Treasurer a tithe of all our income, to be paid on the first Sunday of each one of the four quarters of the year; namely, the first Sunday in January, the first Sunday in April, the first Sunday in July, and the first Sunday in October.
3. By the defective plan, those who had little or no property, and at the same time had considerable income, in some cases robbed the Lord of nearly or quite all of the tithes of their actual income. By the Bible plan, one dollar of every ten earned is secured to the Lord’s cause. This alone will make a difference of many thousands to be cast into the Lord’s treasury for the support of the cause of God. And we cannot see reasons why our institutions, such as publishing houses, schools, Sanitariums, and State Conferences, should not put into the treasury of the Lord a tithe of all their income. These are indebted to the Lord and his servants for their existence and prosperity. As these receive the support of the General Conference, their tithes should be put into the General Conference treasury. The annual sum to be collected from our institutions at Battle Creek alone would not be less than four thousand dollars, a handsome sum indeed to cast into a treasury which is not only empty, but actually in debt. And if our State Conferences also pay a tithe of their income into the General Conference treasury, a want will be supplied that has long been felt.
The Bible plan, conscientiously carried out, will raise the s. B. of the Seventh-day Adventists of America from fifty thousand dollars to one hundred thousand. A tithe of this is ten thousand. Add to this the sum which should be paid by all our institutions, and the annual amount will not be less than fifteen thousand dollars. This will place the financial condition of the General Conference where it should be. But this is not all. The Lord by his prophet makes this solemn charge against his people who live just prior to the burning day, that they have robbed him “in tithes and offerings.”
Here reference is made not only to the tithe, but offerings also. Anciently, when the people of God enjoyed tokens of the especial favor of God in deliverances and other blessings, they would make thank offerings to the Lord. There were also sin offerings, peace offerings, and trespass offerings. The prophet, doubtless, has reference to these in setting forth the duty of the people of God in our day. The deliverance of the Patriarch Noah from that disagreeable year in the ark and the offering he made well illustrate the subject.
When Noah and his family came forth from the ark, their hearts swelling with gratitude that they could set their feet on terra firma again, it was not enough that this righteous man should lift his voice in thanksgiving for his deliverance and past mercies and blessings, but he must there give more tangible evidence of his gratitude than words could express. He must make a burnt offering of a seventh part of his valuable stock unto the Lord, as it is written, “And Noah builded an altar unto the Lord, and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar, and the Lord smelled a sweet savor.” Gen. 8:20, 21.
The sacrifices of Noah had been very great. He had been a preacher of right-doing one hundred and twenty years. He had invested a fortune in the ark, and we venture the assertion that this boat way up on the top of Ararat was not worth, when the family of eight left it, one per cent of the capital invested. The patriarch’s boundless farm was poorly stocked with useful animals, for which he had provided at great expense during the time they were shut up in the ark. And more, under these circumstances for him to burn up one-seventh part of the clean beasts and clean fowls was a sacrifice of property which hardly has a parallel. If modern religionists had been there, they would have looked upon that waste of property with horror, and would have suggested to Noah that, as he needed all his precious stock, it would do quite as well for him to take his wife and children round on the shady side of the ark, and hold a prayer and conference meeting in which they could make a thank offering. And if at any time their meeting should become dull, Noah could urge them to pray and speak by saying to them, as is frequently done by the leaders of social meetings, “Bring in your tithes and offerings, and fill up the time.”
We do not object to Christians holding social meetings and filling up the time with prayer, singing, and bearing testimony to the goodness of God and the precious truth of his living word, but we do protest against the application of what the Lord says by his prophet Malachi of our tithes and offerings to the duties of a social meeting, without one sensible reason for such an application. When men and women are rescued from the darkness of error and are brought to the light of present truth, they should show their gratitude to God by making an offering of a portion of their means to take to others the light and truth which has been a great blessing to them. Are their children and friends converted to the Lord and his truth? Or, are members of the family rescued from sickness and death? Here are occasions for them to give more tangible expression of gratitude than talk, by making a thank offering unto the Lord of a portion of their property. Such offerings should be put into the treasury of our General Conference, as that has charge of all our missions at home and abroad, and from its treasury they should be supported.
There are hundreds of brethren among us who will be convicted by the facts we present before them that they have robbed the Lord of his tithe, or in Scripture language, (see Lev. 5:15, 16,) have committed “a trespass and sin through ignorance” in withholding a portion of the Lord’s tithe. Now it is not enough for them to adopt the Bible system, as though that would atone for the past. A trespass offering is required of them, which is nothing less than to put into the treasury of the Lord the entire amount they have kept back, adding a fifth to it. Therefore, if on reviewing the past, a brother sees that he has through ignorance or otherwise, robbed the Lord of five hundred dollars since he became a Bible Christian, his duty is clear to add one hundred, making six hundred dollars that he should put into the Lord’s treasury. If he has robbed the Lord of one thousand dollars, he should put into the treasury twelve hundred dollars; if of one hundred, he should put in one hundred and twenty; if of five dollars, he should put six dollars into the Lord’s treasury.
But if he neglects to do this, now that he sees the matter in its true Bible aspect, his sin is equal to that of the man who sees the true plan and neglects to act upon it. Both rob God, and will realize his curse in that way the Lord chooses to chastise. J. W.
  • (To be continued.)*

Faith and Fear: Christ's Sermon in Luke 12

By James White

FAITH AND FEAR.—NO. 1.

Saving faith knows nothing of fear, excepting to fear God and keep his commandments. In Christ’s sermon recorded in the twelfth chapter of Luke, faith is held forth in contrast with fear. We call attention to the following points of great interest in this remarkable chapter:—
1. This close, practical sermon was addressed to the disciples in the presence of a vast assembly. This fact should teach us that theory alone will not meet the wants of the people. The chapter opens with these words: “When there were gathered together an innumerable multitude of people, insomuch that they trod one upon another, he began to say unto his disciples first of all.” Verse 1.
2. However important this practical sermon may have been to Christians of each successive generation from the time it was delivered down to the present, one fact stands out very plain upon the sacred page,—that the plain, cutting, practical lessons contained in it have a special application to those who are waiting for the return of the Lord at his second coming. He says: “Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding.” Verses 35, 36.
3. He warns us against covetousness. “And he said unto them, Take heed, and beware of covetousness; for a man’s life consisteth not in the abundance of the things which he possesseth.” Verse 15. The circumstance which called forth this warning is recorded in the immediate connection, in these words: “And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. And he said unto him, Man, who made me a judge or a divider over you?” Then follows the warning against covetousness, which he illustrates by the following figure: “And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully; and he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns and build greater, and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee; then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God.” Verses 16–21.
The rich man in the parable had nothing only that which he had received of the Lord. And as a faithful steward of his Lord’s goods he should have given of the abundance of the products of his lands to feed the poor and to support the cause of God. The folly of this foolish rich man consisted in coveting that which was the Lord’s, in pulling down barns which were large enough, and in building those that would hold all the products of the soil with which God had blessed the labor of his hands. He had abundance for many years, while the Lord’s poor were suffering for daily food. He consoled his soul with plenty. He lived to eat, drink, and take his ease. His case forcibly illustrates the conduct of those who devote their lives to laying up earthly treasures and are not rich toward God.
4. In contrast with the life and end of the covetous rich man, our Lord exalts a life of faith, and points forward to the immortal kingdom as the reward of those who show their faith by good deeds. He points to the ravens, “which neither have store-house nor barn, and God feedeth them.” If God feeds the birds that fly in the heavens without a care, will he not feed and clothe those who trust in him? “How much are ye better than the fowls?”
He also cites the lilies of the field, or reposing upon the bosom of the lake, clothed in garments of beauty, and states that “Solomon in all his glory was not arrayed like one of these,” and adds: “If, then, God so clothe the grass, which is to-day in the field, and to-morrow is cast into the oven, how much more will he clothe you, O ye of little faith?” Verse 28.
He continues, in making a practical application of the figures of the birds of the heavens and the lilies of the field, for which God cares, to give them food and their beautiful garments, in these words: “And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind; for all these things do the nations of the world seek after, and your Father knoweth that ye have need of these things. But rather seek ye the kingdom of God, and all these things shall be added unto you.” Verses 29–31.
The men and women of the world live for this life only. They tax brain, bone, and muscle to lay up treasures in this world. Their minds are burdened with care and anxiety concerning what they shall eat, what they shall drink, and wherewithal they shall be clothed. “All these things do the nations of the world seek after.” But the trusting followers of Jesus Christ are to pursue a course directly opposite. “But rather seek ye the kingdom of God, and all these things shall be added unto you,” is the utterance of faith from the lips of the Divine Master.
But we seem to hear the voice of unbelief say, “I dare not risk it. I fear to venture the future, my future welfare and that of my family, without laying up a liberal competency for age. What should I do in case of sickness or misfortune? I must ‘provide against a rainy day.’”
Well, brother, the Lord knew that you would feel just so, that you would fear and tremble for want of saving faith, and has, for your comfort and strength, added in this connection these words, “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth; for where your treasure is, there will your heart be also.” Verses 32–34.
Men of the world may lay up treasures here, and set their hearts upon them to the neglect of the kingdom of God, and they may be swept from them by fire or flood in an hour. The thief may steal or the burglar may rob their hoarded wealth, and their god perish from them in a single night, and they be left destitute and broken-hearted. Some in their insane madness commit suicide when their earthly treasures are taken from them.
But those who in faith send their treasures before them, and make deposits in the bank of heaven, are doing a safe business. There are no losses there. And it is a comforting thought that such are laying up treasures for themselves. May God lead his dear waiting people, and give them of the spirit of the next life, that they may lay up their treasures for that immortal life that runs parallel with the life of God. J. W.

SUNDAY AMONG THE BAPTISTS.

Last week Bro. Cottrell called attention to the need, among Sunday-keepers, of a convention to settle upon some line of argument in defense of their tottering institution. The need of this is made still more apparent by the doings of a Baptist convention which has just held a session in Ceresco, Mich. From an eye and ear witness we give the following, touching a resolution on the Sunday question:—
“At their last meeting, among other resolutions was the following, offered by the pastor of the church in Kalamazoo:—
“‘Resolved, That we, as a church, try, by our example and preaching, to promote a better observance of Sunday, or the Lord’s day.’”
“On the offering of this resolution, Mr. Snashall, of Marshall, immediately arose, and said that he would amend that by putting in ‘Sunday of the fourth commandment,’ instead of ‘Sunday, or Lord’s day.’”
“Dr. Dodge, of Ypsilanti, a leading man among them, arose and said he thought they had better take safe grounds; for Sunday could not be proved by the fourth commandment; and there was a class of Adventists who would break their ranks every time on those grounds; and that all they had to prove Sunday from, was the resurrection of Christ, and he thought they had better call it ‘Sunday Lord’s day,’ and let it go.”
“Mr. Snashall then said that if it could not be proven by the commandments, the old decalogue, they had better not have any Sunday; for it never could be proved because Christ arose on that day.”
“The Baptist minister from Otsego, Mr. Buck, arose and said that it (Sunday) could not be proved from the Bible, and he would defy any Baptist minister to do it; that he could not do it, nor any one else.
“They were so divided that a compromise was offered and carried.”
The foregoing is a fair sample of the condition of the religious world on this vital subject of a day of rest to be devoted to religious uses as the Sabbath of the Lord. If these different views had been proposed by so many different denominations, it might perhaps be attributed to denominational differences. But in this case only one denomination is represented. And here are the religious teachers of the same denomination gathered in convention, not from different quarters of the globe, but from contiguous counties and from neighboring churches, yet taking positions which completely devour one another. How can they expect to impress upon the world any obligation to regard the first day, while they are, in reference to the reasons for its observance, in such confusion among themselves? If on anything the friends of the Bible Sabbath have reason to congratulate themselves, it is that the evidence for it is clear and well defined; the line of argument is plain, straightforward, harmonious and unchanging; and over it all there gleams in beauty and power, that from which there is no appeal, a divine “Thus saith the Lord.”

THE INDIANA CAMP-MEETING.

By W. H. Littlejohn

This gathering is now a thing of the past. It was held near the city of Kokomo, between Aug. 14 and 19. The occasion was one of very deep interest, and, we trust, of lasting benefit to all who participated therein. All the meetings were characterized by deep feeling, and yet there was nothing in the direction of extravagant demonstration which could have offended the most fastidious. This was not a little remarkable when we remember that this Conference has quite recently been seriously afflicted with a class of individuals who have not been content with pressing their ultra-holiness ideas upon their brethren at home, but have been so far deceived in regard to their real situation that they have carried their views into other Conferences and have sought to urge them at other camp-meetings, regardless of every principle of propriety. It is due to the churches of Indiana, however, to state that they have no sympathy with these fanatical demonstrations, and that they manifested their disapproval of them in the recent camp-meeting by withholding a license from the individual who has figured the most conspicuously in this most unfortunate affair.
The Indiana Conference is one of the smallest of those belonging to our denomination, because of its youth; but we predict that the time is not far distant when in point of numbers it will equal, if not excel, some of our Conferences which have been established a much greater length of time. The basis of this prediction is found in the strong faith and zealous labors of the great majority of its members for the advancement of the cause throughout the State.
The following statistics are of interest in demonstrating rapid growth, and economy on the part of ministerial laborers, as well as a liberality on the part of the public which cannot be too highly commended:—
1. Twenty-three counties of the State were represented.
2. Delegates were in attendance from nineteen churches.
3. Five churches, with an s. b. fund amounting to over $300.00, were added to the Conference.
4. Two companies came under the watchcare of the Conference, without s. b.
5. Two large tents are properly manned and in the field for service the present season.
6. The receipts of one of these tents has exceeded its expenditures, and those of the other have not fallen short more than ten dollars.
The grove in which the camp-meeting was held this year is said, by those who have attended our annual gatherings in the different States, to be superior to anything of the kind which is to be found elsewhere. The trees are of the beech variety, and of large growth. Immediately in front of the stand it would seem that Nature herself had designed to create a bower for the especial benefit of a large congregation, by presenting a space comparatively free from trunks of trees, while the limbs above are so interlaced as to furnish a shade as perfect as it is grateful on the hottest days.
In all, there were upon the ground forty-one tents, two of which were sixty feet in diameter. These tents, as is usual on such occasions, were tastefully pitched in a circle.
On Sabbath and Sunday about seventy-five persons came forward for prayers.
On Sunday afternoon nearly three thousand people were present, although the rain had fallen in torrents in the forenoon and during the night previous.
On Monday morning fourteen persons were baptized in a stream which ran hard by the camp-ground. At this time, also, Bro. J. M. Reese was ordained to the ministry by the laying on of hands, Eld. S. N. Haskell giving the charge. The occasion was exceedingly solemn, and as the ministers knelt around the candidate, a wave of deep sympathetic feeling passed over the congregation, leaving pretty much the whole of them in tears.
A feature of no small interest during the meetings was the vocal and instrumental music supplied by Bro. C. W. Stone. This brother not only has a fine voice and excellent musical talent; but his selections are made with judgment and apparently sung in the spirit.
Eld. S. H. Lane, who was formerly from Michigan, and who may properly be said to be one of the spiritual fathers of the cause in Indiana, was re-elected to the position of president of the Conference.
The committee selected to assist him in the administration of matters appear to be men of judgment and great earnestness in the work.
Other features of the meeting which were of great interest will be found in the report of Eld. S. N. Haskell, who in another place, speaks of the manner in which the tract and missionary work was pushed forward during the meeting.
W. H. LITTLEJOHN.

THE CAMP-MEETINGS.

By Dudley Marvin Canright

Various circumstances have made it necessary to make changes in the laborers suggested for the different camp-meetings. Sr. White, being impelled by a strong sense of duty, has come across the plains to attend the Eastern camp-meetings. She now designs to be in Massachusetts, Maine, and Vermont, at their camp-meetings. Elds. E. W. Farnsworth and U. Smith will also be at these meetings. Eld. Haskell attends the Massachusetts meeting, thence goes to Missouri, Wisconsin, Iowa, and Nebraska. Elds. Canright, Waggoner, and Stone will be at the Ohio camp-meeting, and Eld. Littlejohn at Illinois.
It should be unnecessary to suggest to our camp-meeting committees that these laborers need a good tent, well furnished, ready pitched for them when they come on the ground. The burden of the meeting comes upon them, and they are expected to labor incessantly and effectively; yet we have frequently seen them come upon the ground with no preparation made for them. They are posted around from one tent to another; they take breakfast here, dinner there, and are left to shift for themselves.
Their tent should be pitched near the speaker’s stand the very first thing, so that when they come they can immediately have a place in which to rest, so as to get ready for the meeting.
Brethren, don’t be negligent in your duty toward those who do so much to help your meeting. D. M. Canright.
Continue reading: T. AND M. WORK IN INDIANA