It has been supposed that the scape-goat also typifies Christ, a supposition for which there is no foundation in the Scriptures.
Some authors consider that, as the sin-offering typified the crucified Saviour, so the scape-goat presented alive before the Lord, typified the Lord as risen for the justification of his people. But this view is inadmissible from the order of the service. We notice that, 1. The goat was slain as a sin-offering; this typified the death of Christ on Calvary. 2. The priest took the blood and went into the sanctuary for the people; this typified the risen Saviour going into “Heaven itself, by his own blood, to appear in the presence of God for us.” 3. After he had made an end of reconciling the holies, that is, after the atonement was fully made in the sanctuary, then the priest brought the live goat and laid both his hands upon the head of the goat, and confessed over him the sins of the children of Israel, putting them upon the head of the goat; this must certainly typify something in the future to be performed after the sanctuary in Heaven is cleansed.
But the sins placed on the scape-goat can be of those only who have “afflicted their souls,” and are accepted of God, for they who are impenitent and continue to transgress the law of God, bear their own sins—their sins are on their own heads. And when the sins of God’s people have been transferred through the priest to the sanctuary of God, and from thence removed to the head of the scape-goat, the goat was then sent away to “a land not inhabited,” and there “let go,” or caused to remain. And this clearly proves that the pardon of sin is relative; that the sin is removed from the penitent believer only by transfer; but such transfer does not destroy or put out of existence the sin, as a future action in reference to it is appointed by the Lord.
There is something analogous to this in the New Testament, and it accords with the meaning of Lev. 16: 8, as given by reputable authorities. The Hebrew word for scape-goat, as given in the margin of Lev. 16: 8, is Azazel. On this verse, Jenks in his Comprehensive Commentary remarks:—
“‘Scape-goat.’ See different opinions in Bochart. Spencer, after the oldest opinions of the Hebrews and Christians, thinks Azazel is the name of the devil; and so Rosenmuller, whom see. The Syriac has Azazil, the angel (strong one) who revolted.”
Thus we have the definition of the Scripture term in two ancient languages, with the oldest opinion of the Christians in favor of the view that the scape-goat is a type of Satan.
Charles Beecher in his work, “Redeemer and Redeemed,” makes an argument that the name Azazel refers to Satan, from which we copy as follows:—
“The use of the preposition implies it. The same preposition is used on both lots, La-Jehovah, La-Azazel; and if the one indicates a person, it seems natural the other should, especially considering the act of casting lots. If one is Jehovah, the other would seem for some other person or being; not one for Jehovah, and the other for the goat itself.”
“What goes to confirm this is, that the most ancient paraphrases and translations treat Azazel as a proper name. The Chaldee paraphrase and the targums of Onkelos and Jonathan would certainly have translated it if it was not a proper name, but they did not. The Septuagint, or oldest Greek version, renders it by ἀποπομπαῖος, a word applied by the Greeks to a malign deity, sometimes appeased by sacrifices.”
“Another confirmation is found in the book of Enoch, where the name Azazel, evidently a corruption of Azazel, is given to one of the fallen angels, thus plainly showing what was the prevalent understanding of the Jews at that day.”
“Still another evidence is found in the Arabic, where Azazel is employed as the name of the evil spirit.”
“In addition to these, we have the evidence of the Jewish work Zohar, and of the Cabalistic and Rabbinical writers. They tell us that the following proverb was current among the Jews: ‘On the day of atonement, a gift to Sammaël.’ Hence Moses Gerundinensis feels called to say that it is not a sacrifice, but only done because commanded by God.”
“Another step in the evidence is when we find this same opinion passing from the Jewish to the early Christian church. Origen was the most learned of the Fathers, and on such a point as this, the meaning of a Hebrew word, his testimony is reliable. Says Origen: ‘He who is called in the Septuagint ἀποπομπαῖος, and in the Hebrew Azazel, is no other than the devil.’”
“Lastly, a circumstance is mentioned of the Emperor Julian, the apostate, that confirms the argument. He brought as an objection against the Bible, that Moses commanded a sacrifice to the evil spirit. An objection he never could have thought of had not Azazel been generally regarded as a proper name.”
“In view, then, of the difficulties attending any other meaning, and the accumulated evidence in favor of this, Hengstenberg affirms, with great confidence, that Azazel cannot be anything else but another name for Satan.” pp. 67, 68.
Also on the opinion that the scape-goat typified the Saviour after his resurrection, Mr. Beecher has the following:—
“Matthew Henry says: ‘The slain goat was a type of Christ dying for our sins, the scape-goat a type of Christ rising again for our resurrection.’ But he forgets that the goat was so unclean that its touch rendered the man by whom it was sent, unclean, and necessitated a thorough washing. Was Christ unclean in his resurrection? It is said, 1 Tim. 3: 16, that he was ‘justified in the Spirit;’ and Rom. 4: 25, ‘He was delivered for our offenses, but raised for our justification.’ Purity is the grand idea associated with Christ’s resurrection, and therefore such a view of the type is manifestly impossible.”
Gesenius, in his Hebrew Lexicon, also says:—
“Obviously in verse 8 the antithesis lies between for Azazel and for Jehovah.”
Irenæus, writing in A. D. 185, quotes an elder’s words against Marcus, who was accused of heresy, as follows:—
“Marcus, thou former of idols, inspector of portents, skilled in consulting the stars, and deep in the black arts of magic. Ever by tricks such as these confirming the doctrines of error. Furnishing signs unto those involved by thee in deception, wonders of power that is utterly severed from God, and apostate, which Satan, thy true Father, enables thee still to accomplish, by means of Azazel, that fallen, yet mighty, angel. Thus making thee precursor of his own impious actions.”—Irenæus against Heresies, book 1, chap. 15, p. 68. This shows that such an opinion was held by Christians at that time.
In the common acceptation of the word, the term scape-goat is applied to any miserable vagabond who has become obnoxious to the claims of justice; and while it is revolting to all our conception of the character and glory of Christ, to apply this term to him, it must strike every one as a very appropriate designation of the devil, who is styled in the Scriptures, the accuser, adversary, angel of the bottomless pit, Beelzebub, Belial, dragon, enemy, evil spirit, father of lies, murderer, prince of devils, serpent, tempter, &c., &c.
In Rev. 20, there is something that bears a striking analogy to the action of the High Priest in regard to the scape-goat, and is, doubtless, a fulfillment of that type. This scripture, ushering in the first resurrection—the resurrection of the just, who are raised at the coming of Christ, certainly refers to a period beyond human probation, and therefore after the sanctuary is cleansed. An angel is seen to come down from Heaven, and bind the dragon, which is the devil, and cast him into the bottomless pit, where he is shut up a thousand years.
By reference to the Scripture use of this term abyss (rendered bottomless pit), we find the very idea of Lev. 16: 21, 22, carried out, for it is literally a desert waste, void, or land not inhabited. In every place where the term is used in such a manner as to determine a locality, it is connected with the earth, or a part of the earth. In Rev. 9, at the sounding of the fifth trumpet, the abyss was opened, and locusts came out, &c. This describes the action of the Mahometan power. In chap. 11, the beast that ascends out of the abyss is said to make war against the two witnesses and to kill them. By careful expositors of prophecy this is referred to the French Revolution. In chap. 17, the seven-headed and ten-horned beast is said to ascend out of the abyss. Chap. 13: 1–10 refers to the same beast in another phase of its existence, and these chapters clearly point out European powers. Thus far we find it confined to the earth. Paul, in Rom. 10: 7, uses this term in the same manner. “Who shall descend into the deep? (that is, to bring up Christ again from the dead).” The abyss, here rendered deep, in other places rendered bottomless pit, refers to the grave, or, at most, to the state of death. In Gen. 1: 2, “and darkness was upon the face of the deep,” the abyss points out a void, waste, or uninhabitable state of the earth; and in no case, where it is possible to trace its connection, has it any location but the earth.
Two facts only need notice to show the perfect fulfillment of the types in the scripture under consideration. (1.) Satan is called the prince of the power of the air. By his creation as an exalted angel he has the power of traversing the air as well as the earth. To deprive him of that power and confine him to the earth would fulfill Rev. 20. (2.) When Satan is bound, at the coming of Christ, the earth will be desolated, and left without an inhabitant.
The proof that the earth will be desolated at the coming of Christ is found in many scriptures. It will be admitted by all that at his coming his saints will be caught away from the earth to meet him in the air. 1 Thess. 4: 16, 17. And it is abundantly shown that all the wicked are given to the sword in that day. Jer. 25: 15–33; Joel 3: 9–16; 2 Thess. 1: 6–8, &c. It is at the coming of Christ that the battle of the great day is fought. Jeremiah says he saw the earth, and it was without form and void, and there was no man. Jer. 4: 19–20. It was turned again to the state of desolation in which it was when first created, before the Spirit of God in formative power moved upon the face of the abyss. Says the Lord by the prophet:—
“I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of heaven.”
“The great day of the Lord is near, That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, . . . The whole land shall be devoured by the fire of his jealousy; for he shall make even a speedy riddance of all them that dwell in the land.” Zeph. 1: 14–18.
The harmonious testimony of the Scriptures shows that the binding of the devil, and his confinement in the abyss, “in a land not inhabited,” answer exactly to the type of the scape-goat.
Some have questioned in regard to the meaning of Lev. 16: 10, where the scape-goat is reserved “to make atonement with him, and to let him go for a scape-goat into the wilderness.” While, in general, the definition of the original is, to cover, expiate, or forgive, Gesenius gives as one definition, “to do away, or obliterate.” After the atonement is made with the blood of the sin-offering, the sin itself still exists, and falls somewhere else. In the type it was laid on the scape-goat; in the antitype, on the devil. And when he is destroyed, sin perishes with him; it is, in his extinction, literally “done away, or obliterated.” It has no more a record in the word of God, nor a place in the universe. In this sense only has the scape-goat, or Satan, anything to do with the atonement. It is the blood that makes atonement. See Lev. 17: 11; Heb. 9: 22. But the blood of the scape-goat was not taken for man. He was not offered as an offering. Practically, as far as the people of God are concerned, it would not make a particle of difference whether laid on Satan, or disposed of some other way; they are secure when the blood on the mercy-seat has procured release for them; they are then acquitted at the throne of judgment.
And here we would ask, What could be more fitting than that the author and instigator of all sin should receive the guilt of those transgressions which he has incited mortals to commit, but of which they have repented, back upon his own head? And what could be a more striking antitype of the ancient ceremony of sending away the scape-goat into the wilderness than the act of the mighty angel in binding Satan and casting him into the bottomless pit at the commencement of the thousand years?
This is a point of transcendent interest to every believer. Then the sins of God’s people will be borne away to be remembered no more forever. Then he who instigated them, will have received them back again. Then the serpent’s head will have been bruised by the seed of the woman. Then the “strong man armed” (Satan) will have been bound by a stronger than he (Christ), and the house of the strong man (the grave) spoiled of its goods (the saints). Matt. 12: 29; Heb. 2: 14. Then will the work of the enemy in sowing tares among the wheat (Matt. 13: 24–45), be forever remedied, and the tares will have been gathered into bundles to burn, and the wheat gathered into the garner. Then our great High Priest will have come forth from the sanctuary to pronounce the everlasting blessing upon his waiting people. Then shall we have come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels. Then will the redeemed raise their glad voices in the song of Moses and the Lamb. Oh, glorious day! May the Lord hasten it in his good time. Who would not, in view of this, take up the petition of the beloved John, “Even so, come, Lord Jesus!”
J. H. WAGGONER.
God Is Now Here
An infidel, wishing to give a reading lesson to two little children, wrote the words, “God is nowhere.” The child read it, “God is now here.” The child’s wisdom was greater than the infidel’s folly.
Sun-Dials
SUN-DIALS mark only the bright hours. Would it not be well if more people could imitate them?
The Illinois Camp-Meeting.
By Wm. Penniman
This meeting was in many respects the best we have ever attended. Although there were some discouraging features at first, yet the clouds moved away, and light shone upon the people.
All were happily surprised, and very much cheered and encouraged, when it was announced the first day of the meeting that sister White was on the ground.
As it would make the article too lengthy to do justice to the subject, we can only notice one or two prominent points. First, and most important, the great object of the meeting was not to get in the minds of our people a theory of the truth, but to get the truth into their hearts, and to have them beat in unison with God in this great work, and to cause them to enter into the spirit of labor, the spirit of sacrifice, and to become earnest workers in the cause. When we listened to the heart-searching and earnest words of Brn. Butler and Haskell, we could plainly see that they were well adapted to their high position and work.
Sister White, in her testimony to the watchmen of this Conference, said there was no reason why there should not have been twenty times as many Sabbath-keepers at the meeting as there were. She also bore testimony that there was not that breaking down and confession of sins among the brethren and sisters that there should have been. But the brethren gave and subscribed liberally to support the cause.
When our people are awake and have a heart to work for others, they will also have the spirit of going up to these great feasts. Many who doubt the written testimony, if they could hear the oral and living words of sister White as she appeals to the people in language most solemn and impressive, would perhaps believe. Never before did we feel such a sense of our own unworthiness and lack of consecration as at this time. We cannot see the exceeding sinfulness of sin till we strive, and really do draw near to God.
The necessity of camp-meetings, and the importance of our going up to these yearly seasons of refreshing, were never before so deeply impressed upon my mind. How much some who might have been at the meetings have lost!
We feel more determined than ever to work in our sphere, and our prayer is that all who attended this meeting may never forget the instruction which they received; but may live it out, so that as Bro. Butler says in an article in his REVIEW of June 16, which has the genuine ring, there may be a “charging along the whole line.”
Wm. PENNIMAN.
Wisconsin Conference.
By P. S. Thurston; E. R. Gillett
Fourth Annual Session.
CONFERENCE convened according to appointment at Lodi, Columbia Co., Wis., June 18, 1874. The President in the chair. Prayer by Eld. I. Sanborn.
Call being made for delegates to present their credentials, twenty-four delegates responded, representing twenty-two churches. One church not represented.
Call made for new churches that wished to join the Conference. Eight new churches were admitted with their delegates.
Moved and adopted that Brn. Butler and Haskell be invited to take part in the deliberations of this Conference.
Last annual Conference report called for, read, and approved.
On motion, a committee of three were selected to nominate the proper committees. Eld. Geo. I. Butler, O. H. Pratt, and N. M. Jordan, were chosen such Committee.
Adjourned to call of Chair.
Second Session.
Conference called at 5 o’clock P. M., June 21. Prayer by Eld. Butler.
Voted, That the church of Chicago be allowed to retain their s. B. for the past year; Fremont allowed to retain one-half their s. B. for the present year.
The following resolution was passed:—
Resolved, That we extend a hearty invitation to the Danish and Norwegian brethren to attend the camp-meeting, and that we will give them a reasonable opportunity to hold meetings during the camp-meeting in their own tongue.
Voted, That the Executive Committee be empowered to choose a camp-meeting Committee.
One hundred dollars were voted to the General Conference.
The report of committees being in order, the Committee on Resolutions reported, that in their opinion, no resolutions were necessary. But would recommend the Conference to live up to the good resolution heretofore passed by this Conference. The suggestion was adopted.
The Committee on Nominations reported for President, O. A. Oleson, Fort Howard, Brown Co., Wis.; Executive Committee, O. H. Pratt, Monroe, Green Co., Wis.; Geo. Tenney, Kilbourne City, Wis.; Treasurer, Wm. Kerr, Monroe, Green Co., Wis.; Secretary, E. R. Gillett, Monroe, Green Co., Wis.
The Committee on Credentials and Licenses reported as follows:—
We recommend to renew the Credentials of the following brethren: Isaac Sanborn, John Matteson, David Downer, and O. A. Oleson; and that the following persons receive license, H. W. Decker, C. W. Olds, Rufus Baker, John Atkinson, P. H. Cady, J. C. Nielson, and Andrew O. Johnson. Report adopted.
The report of the treasurer not being ready, it was ordered that it be published with the secretary’s report. The report is as follows:—
Cash on hand at the beginning of the year, $ 161.54
Rec’d during the year, 2346.83
Total, $2508.37
Paid out during year, $2450.36
Cash to balance, 58.01
Total, $2508.37
Wm. Kerr, Treas.
The secretary reports that at the beginning of last Conference year, s. B. pledges amounted to $2407.72; this Conference year, $3015.00.
No. of members at commencement of last Conference year, 713; of this Conference year, 875.
Voted, That a copy of the proceedings of this Conference be furnished the REVIEW AND HERALD for publication.
Adjourned sine die.
P. S. Thurston, Pres.
E. R. Gillett, Sec.
The Last Generation.
By G. W. Amadon
A HIGH RECORD.
THE generation of the righteous who are alive on earth when Christ comes, have a very high record. They have an experience that no others have had. The Scriptures speak of their character, trials, and final exaltation, as of no other people. The following are a part of the declarations of the Bible in regard to them:—
They are the generation who take warning of the approaching end by the signs in the sun, moon, and stars. Luke 21:21.
They give the third angel’s message, Rev. 14:9–12—the last warning before probation ends and Christ comes.
They are the “little flock” of Luke 12:32, who are “waiting for their Lord when he will return from the wedding.” Verse 36.
Paul mentions them: “And unto them that look for Him shall he appear the second time without sin unto salvation.” Heb. 9:28.
They fulfill the prophecy respecting the restoration of God’s ancient Sabbath. Isa. 58:12–14.
They must fully realize the import of Christ’s words, “If ye will enter into life, keep the commandments.” Matt. 19:17.
They live through the “perils of the last days,” when Paul points out a long catalogue of sins as abounding in the popular church. 2 Tim. 3:1–5.
They contend with the peace-and-safety cry of a good time coming, when distress and anguish are drawing on the land. 1 Thess. 5:3.
In their experience is fulfilled the parable of the ten virgins. Matt. 25:1–13.31
They give the three calls to come to the “great supper,” foretold in Luke 14:17–23.
They “contend for the faith which was once delivered unto the saints,” Jude 3, and encounter the “mockers” and “scoffers” of the last days. 2 Pet. 2:3; Jude 18.
They pass through the time of the “distress of nations,” the “sea and waves roaring,” and “men’s hearts failing them for fear, and for looking after those things which are coming on the earth.” Luke 21:26.
They see the fulfillment of Paul’s words, when “men will not endure sound doctrine,” and when they shall turn from the truth and be turned unto fables. 2 Tim. 4:3, 4.
They contend face to face with “familiar spirits” that “peep and that mutter,” Isa. 8:19, and with those who depart from the faith, giving heed to “seducing spirits and doctrines of devils.” 1 Tim. 4:1.
They witness the fulfillment of the “parable of the fig-tree,” which notifies the world of the approach of Christ. Matt. 24:32, 33.
They are cautioned by Christ: “And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.” Luke 21:34.
Paul admonishes them: “And that, knowing the time, that now it is high time to awake out of sleep; for now is our salvation nearer than when we [first] believed.” Rom. 13:11.
They are exhorted in Zeph. 2:3, to seek meekness and righteousness, that they may be “hid in the day of the Lord’s anger.”
To them is addressed the inquiry of the prophet: “But who may abide the day of His coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fuller’s soap.” Mal. 3:2.
Paul refers to them in Heb. 10:25, as not forsaking the assembling of themselves together as many do, but as exhorting one another the more fervently as they see the day approaching.
They pass through the long, trying period of the patient waiting for Christ. James 5:7, 8.
They are the ones who “speak often one to another,” and who are written in God’s “book of remembrance,” and who will be his when he makes up his jewels. Mal. 4:16, 17.
They live at the solemn time of the “investigative Judgment.” See Mal. 3:5; and Matt. 22:11.
They are commanded to “watch and pray,” Mark 13:33, lest coming suddenly Christ should “find them sleeping.” Vs. 36.
They are the ones who buy the “gold,” “white raiment,” and “eyesalve,” in Rev. 3:18.
They are not defiled with women—i. e., separated themselves from all bodies of corrupted Christianity. Rev. 14:4.
Hosea 6:3, refers to them: “Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.”
They share in the “times of refreshing,” promised in Acts 3:19.
They behold the people of God finally all “come to the unity of the faith,” and the watchmen all seeing “eye to eye,” when the Lord brings again Zion. Isa. 52:8.
Having overcome and kept Christ’s works unto the end, he gives them “power over the nations.” Rev. 2:26.
They witness the dawn of the eternal day, and the Day-star arises in their hearts. 2 Pet. 1:19.
They behold the terrible anguish of the lost as they realize that probation has ended and they are not saved. Prov. 1:26, 27; Amos 8:12; Luke 13:25.
They pass through the awful period of the pouring out of the seven last plagues, when “the fear, and the pit, and the snare,” are upon the guilty inhabitants of the earth. See Isa. 24:18.
During this time, they are signally protected of God: “Then shall ye return and discern between the righteous and the wicked; between him that serveth God, and him that serveth him not.” Mal. 3:18.
They are mentioned by the prophet as the people who “enter into their chambers,” and “hide for a little moment until the indignation be overpast.” Isa. 26:20.
During the time of trouble they raise “the day and night cry” of Luke 18:7. See also Rev. 14:15.
But they get the victory over the beast, and his image, the mark, and the number of his name. Rev. 15:2.
They are on earth when Ezekiel says, “Though Noah, Daniel, and Job, were in it, they should deliver but their own souls.” Chap. 14:14–20.
They are mentioned in Rev. 3:10: “Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.”
They are witnesses of “the great whirlwind which the Lord will raise up to sweep the coasts of the earth. Jer. 25:32.”
They are on earth when eternal victory turns upon Zion’s side, when her warfare is accomplished, and God says, “Comfort ye, comfort ye my people.” Isa. 40:1, 2.
To them is fulfilled the glorious prediction of Zechariah: “And I will bring the THIRD PART through the fire, and will refine them as silver is refined, and will try them as gold is tried. . . . I will say, It is my people; and they shall say, The Lord is my God.” Zech. 13:9.
Their condition in the time of trouble is thus contrasted with that of the wicked: “Behold, my servants shall eat, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be ashamed; behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit.” Isa. 65:13, 14.
The prophet sees them at the time of their final deliverance and says: “THEY shall lift up their voice, THEY shall sing for the majesty of the Lord, THEY shall cry aloud from the sea. Isa. 24:14.”
God gives them this promise for the time of trouble: “Because thou hast made the Lord, which is my refuge, even the Most High, thy habitation; there shall no evil befall thee, neither shall any plague come nigh thy dwelling.” Ps. 91:9, 10.
Every verse of the eighth psalm is a precious promise to the remnant during the terrible scenes of the pouring out of the vials of God’s wrath.
Isa. 25:8, presents them as saying, “Lo! this is our God, we have WAITED for him, and he will save us.”
They are redeemed from the earth—from among men. Rev. 14:3, 4.
They are called the 144,000. Rev. 14:1. They are sealed with the seal of the living God in their foreheads. Rev. 7:2, 3; Eze. 9:4.
They have the Father’s name written in their foreheads. Rev. 14:1.
They stand with the Lamb on Mount Zion. Rev. 14:1.
They are without fault before the throne of God. Rev. 14:5.
They sing the new song—the song of Moses and the Lamb—before the throne, the four living creatures, and the four and twenty elders. Rev. 14:3; 15:3.
No man can learn that song but the 144,000. Rev. 14:3.
And they stand on the sea of glass and have the harps of God. Rev. 15:2.
They follow the Lamb whithersoever he goeth. Rev. 14:4.
G. W. AMADON.
SEEDS
We are sowing, daily sowing,
Countless seeds of good and ill,
Scattered on the level lowland,
Cast upon the windy hill.
Seeds that sink in rich, brown furrows,
Soft with heaven’s gracious rain;
Seeds that rest upon the surface
Of the dry, unyielding plain.
Seeds that fall amid the stillness
Of the lonely mountain glen;
Seeds cast out in crowded places,
Trodden under foot of men;
Seeds by idle hearts forgotten,
Flung at random on the air;
Seeds by faithful souls remembered,
Sown in tears and love and prayer.
Seeds that lie unchanged, unquickened,
Lifeless on the teeming mold;
Seeds that live and grow and flourish
When the sower’s hand is cold.
By a whisper sow we blessings,
By a breath we scatter strife;
In our words and looks and actions
Lie the seeds of death and life.
Thou who knowest all our weakness,
Leave us not to sow alone!
Bid thine angels guard the furrows
Where the precious grain is sown,
Till the fields are crowned with glory,
Filled with mellow, ripened ears—
Filled with fruit of life eternal
From the seed we sowed in tears.
Check the froward thoughts and passions,
Stay the hasty, heedless hands,
Lest the germs of sin and sorrow
Mar our fair and pleasant lands.
Father, help each weak endeavor,
Make each faithful effort blest,
Till thine harvest shall be garnered,
And we enter into rest.
Camp-Meeting at Lodi, Wisconsin.
By George Ide Butler
This meeting has just closed, and it has been a great success. It is considered by the brethren and sisters the best meeting ever held in this State. About three hundred Sabbath-keepers were in constant attendance. The weather was pleasant—not a drop of rain from beginning to close. The weather some days was too warm for comfort. The grove was quite pleasant. Good water was accessible, and there was no murmuring that I heard of from the beginning to the close. There were from twelve to fifteen hundred in attendance Sunday who listened with close interest to sister White's discourse forenoon and evening. There had been considerable prejudice in this community before this, but this was much abated in consequence of her speaking.
A gratifying increase has been seen in this Conference the past year. Eight new churches were received into it this session. God has been blessing the labors of several who have recently gone out to work in the Master's vineyard. We trust they will become useful men in this important work. About $2500 were pledged for the printing press on the Pacific Coast. Thirteen were baptized. Bro. Ole A. Oleson, of Fort Howard, Brown Co., Wis., was elected President of the Conference and Tract and Missionary Society. Being a Norwegian by birth, we hope his election will more closely unite our people with that nationality. There are eight churches of Norwegians and Danes in the Wisconsin Conference. The Conference took a good step by passing a resolution cordially inviting those of these nationalities to attend our camp-meetings, assuring them hereafter they shall have religious services in their own tongue during the meetings. We hope they will turn out largely hereafter and receive the great benefit the camp-meetings afford.
We regard it as very important that there should be a close union of those of different tongues. And we earnestly desire that everything like a distant feeling shall be broken down. We rejoice that thus far a good degree of union has existed. We are glad there is power in the present truth to unite those of different national prejudices and feelings. This is not done so thoroughly in any other denomination. Our spiritual meetings have been deeply interesting. Sabbath morning, especially, we shall remember for a long time with great pleasure as an interesting season. I do not often witness a meeting which moves forward with such a marked interest. The testimonies were not lengthy and tiresome, but humble, intelligent, and earnest. The language of the heart was spoken, and met a response in other hearts.
We found this camp-ground an easy place to preach. It seemed to be pervaded with a heavenly atmosphere. Holy angels were evidently near. The Lord has been at work in Wisconsin for the last few years. That bewilderment which has been upon the minds of the people for years seems to be moving away, and the true Spirit of God coming in. Young men of modesty and piety are being developed, and nearly all are looking for better days in this Conference. Our meetings were far more free than in Illinois, and it was much more easy to labor here. Sister White's presence upon the ground was a great blessing to the cause. Her discourses were received with gladness. Her coming East will evidently be a great blessing to the cause. The only regret is that Bro. White is detained by necessary duties in California so that he cannot be here also. But God will bless him where he is. In conclusion we again say, the Wisconsin camp-meeting has been a great success.
GEO. I. BUTLER.
Lodi, Wis., June 23, 1874.
Western Iowa Tent.
By J. Bartlett; J. McWilliams
We have delivered six discourses in Missouri Valley, Iowa, with a good interest. The congregation increases every night. Last night, the tent was crowded with attentive listeners, while many could not get in. We have faith to believe that the Lord will work for us. Pray for us.