It is impossible to consider all of the Bible in a half hour, or even all that might be gathered from it upon any one subject. The time was when Bible-classes were wont to commence the lesson with some specified chapter, and from that ramble promiscuously through the Scriptures, as the curiosity of the class or the disposition of the leader to display his erudition might dictate. In fact, members of the class asked most of the questions, and the leader did his best to answer them. He was necessarily obliged, especially if a minister, to give some answer, whether correct or not, in order to save his credit. The individual who could corner the leader with some hard question, whether it contained any sense or not, deemed himself a champion, and hardly thought it worth while to attend Bible-class any more, excepting perhaps occasionally, for the purpose of creating a sensation.
But, as no one ever dreamed that any other branch of knowledge could be either taught or acquired in this random manner, it at last became apparent that the study of the Bible was not an exception to the general rule. If even the simplest branches, the mere primary elements, of education can only be comprehended a little at a time, and in systematized lessons, surely the mind of man cannot be made to grasp the great truths of the Scriptures by superficial wanderings from one subject to another.
In order to understand this word, there must first be such a love of the truth that the Holy Spirit's aid may be invoked; for "the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned." 1 Cor. 2:14. Then, there must be earnest, prayerful, systematic study. Why is it that so many have read the Bible for years, and yet know so little about it? Why is it the testimony of so many that, as they read it in the light of what we call "present truth," it appears to them like a new book? Those who have experienced the change know the reason. They earnestly sought to know the truth for the purpose of obeying it; they sought it out one subject at a time, and the Spirit of God, through the recognized aids, helped the inquiring mind.
The lessons for the various departments of our Sabbath-schools have been arranged by experienced educators, and are designed to impart thorough instruction in the Scriptures. These lessons are based upon the principle that a little well learned is better than a mere smattering of many parts to no practical purpose. There is always enough in the lesson, if well studied, to occupy the time allotted to the recitation. No practical educator ever deems it wise to go outside of the legitimate scope of the lesson; but, on the contrary, strives to fix that in the mind. There is always a tendency to wander from the subject, especially with those who have not well considered the lesson; it would sometimes seem as though an evil influence specially sought out such, in order, through them, to draw away the mind of the class from the things under consideration. The aim should be to stick to the lesson, and with a singleness of purpose learn that, and learn it well.
Some have complained that there is too much repetition in our present "Senior Division" course; that they would rather pass over more subjects. These complaints, however, do not come from those who have the best knowledge of the lesson, but from such as say, "Oh, it's the same subject over again; we've had that before." These, of course, deem but little study necessary. The individual who bestows thought upon the lesson will always find plenty that is interesting and profitable, no matter how often the subject may have been referred to. The Bible is just that kind of a book—the more it is studied, the more there is brought to light. During the past six months there have been but a few subjects presented, and these have been thoroughly emphasized and reviewed; yet how few there are who, with all this repetition, would be able to quote one-half the texts included in the lessons, or even to give the references. Let any one test himself in this way, and see whether he has been too closely confined to any particular subject; or whether he could, even with the Bible in hand, defend these doctrines against an opponent.
It is one thing to be convinced of a truth, and another thing to be able to make use of the evidences of that truth for the benefit of others. No one knows what opportunity may be presented for instructing others—for investing the talents that have been given him in the opportunity to learn these essential lessons. None of us know that we will not some time be cut off from the privileges of study, and be shut up for consolation and edification to that which we may have stored away in the mind. Under such circumstances, those things only will be available which have been impressed upon the mind by earnest study and frequent repetition.
Again, it is claimed by some that it is not necessary to repeat the exact words of the Scripture; that if the substance be given it is sufficient. It is, however, dangerous to trust for Scripture knowledge to an imperfect rendering of the text. One will give it in one form, and another one in another form; and an individual receiving it from these might get an idea quite different from the original. Right here may be found the seeds of much of the misconstruction of Scripture, and of the false ideas regarding Scripture doctrines, now abroad in the world. The only reliable substance of a text is the text itself.
In view of these points, it is important to stick to the lesson. There can be no excuse for departing from it during the lesson hour till all that is in it be known; and this point is not reached until all of it can be repeated, and the references given. It is not expected that every one will be able to do this—perhaps none in some classes—but, I repeat, there is no good reason for any one supposing that he knows it all, and that he ought to turn to something else, until he has in mind the full scope of what has been given for a lesson.
Furthermore, every idea that may be drawn from a given Scripture text may not have a bearing upon the subject in hand. In considering the points of the lesson, the references should, as nearly as possible, only be considered in their bearing upon that subject. Here is the point where wandering is apt to begin. A text is cited which may have relation to several subjects, and there may be a disposition on the part of one to start inquiry in one direction, and another may have a curiosity or a suggestion in some other direction. These should be disposed of in as few words as possible, if they cannot be ignored altogether. We have a good illustration of this, in an instance of our Saviour's teaching. At Nazareth, he went into the synagogue to teach the people. He read a short portion of the prophecy of Isaiah, now known as verses 1 and 2 of chapter 61, from which to draw the lesson he wished to impress upon the minds of his audience. But he stopped reading right in the middle of a sentence, and closed the book. Why did he do this? Because the remainder of the sentence referred to a different matter from that which he desired at that time to teach. He had a certain truth for that occasion, and he made use of the Scripture only to that end, although that which he omitted pertained to a subject of great importance, and which received due attention on more than one occasion. Here is an example of "rightly dividing the word of truth," set by the model Teacher, which all would do well to follow.
W. N. GLENN.
Godliness Is Profitable
"GODLINESS is profitable unto all things."
God’s Help in Preaching Truth
"HAVING therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come."
It matters little what opposition we have from the world; if God helps us, we shall stand. "God and one man are always a majority." We can do nothing without God's help. We cannot study nor teach, rest nor work, live nor die, to a good purpose, unless God enables us thereto. By his help we can do all things. Let us then seek that help continually. In every emergency or time of doubt, let our question be, not, "Shall we have men's help in this?" "Will this step be popular?" but, "Will God approve this?" "Will he give to us his help in its doing?" It was not his own thoughts, but God's message, which Paul was declaring. No novelty, but the old, old story of lost man and of salvation by Christ, was the substance of his preaching. His plan has never been improved on. We are to look back, not forward, for the basis of all religious teaching. The truth is always the same. Its applications are fresh and varied. What to preach, was settled long ago. How to preach it, is the only open question for whoever is set for its declaration.—S. S. Times.
Qualifications of Elders
By Editor
The Church. No. 6.
QUALIFICATIONS OF ELDERS.
14. One that ruleth well his own house. This specification stands out like the fourth commandment among the precepts, being the first with an explanation or a reason. The whole of verses four and five is devoted to it, and they read as follows: "One that ruleth well his own house, having his children in subjection with all gravity; for if a man know not how to rule his own house, how shall he take care of the church of God?" It would seem that the prominence given to this point is indicative of its great importance. The explanation or reason in verse five needs no addition to enforce it. Indeed, the fact appears self-evident: He who cannot govern those who are naturally placed under his control, and who have, from their infancy, been accustomed to look up to him as their benefactor and guide, cannot be expected to rule well in the church. Family government is difficult, as all admit; but greater wisdom and care are needed to preserve order in the church. There are more, and more diverse interests to watch over; a greater variety of minds to meet; more sharply defined cross purposes to reconcile. And the parties are not children, to be guided simply or mostly by authority, but mostly men and women, some of them older than the officer, who is placed over them. They have been raised under varied influences, and have their various temperaments, and most of them are fixed in their habits of thought, and all are possessed of human natures. It is enough to make any one cry out, "Who is sufficient for these things?"
The difficulties with which the local elder has to contend in the government of his family are not by any means so great as those of the evangelists, or traveling ministers. These cannot have the oversight of their children, except during brief and uncertain periods. The training of the children must be left almost entirely to the mother. At the very best it requires the united efforts of the father and mother to keep the children under proper subjection; unless the mother has rare ability in home management, and receives daily help from the Saviour. But when the father must be absent, and the mother fails in her duty, the case of the family is deplorable indeed. This, in many cases, is the heaviest burden that the faithful, conscientious minister has to bear.
It is a saying—not true, however—that the children of ministers are worse than those of other people. A minister’s son was once asked the reason of this, and he replied that it was because they, the ministers, did not stay at home to take care of them. The answer is logical, for a boy. But we introduce it mainly to repudiate the falsehood implied in the question. It has been tested by actual count in certain sections of our country, and it was found that a larger proportion of minister’s children arose to eminence, or occupied positions in which they did honor to their parents, than those of men of any other profession. The secret of the saying lies in the fact that they are watched more closely than other children, and more is made of their departures from the path of rectitude than is made of those of other children. But of this no one must complain. It is the necessary consequence of their position. And the rule holds good in all the walks of life. Even in political circles it has passed to a proverb that you never know how bad a man is until he runs for office! It seems to be the tax which is levied in this world on publicity. Of course something must be allowed for the injustice of party politics. Yet we know that a man is never watched so closely before as after his profession of religion; and a Christian is never criticized so closely before as after his elevation to office. And no failure is made more prominent in the community than a failure to properly train and govern a family. Hence the emphasis laid upon this point by the apostle.
Notice the terms used: he must rule his own house, and he must care for the church. It is true that ruling is applied to officers of the church; but it is not as children are ruled. When the family and the church are brought together, different words are used by inspiration. This is suggestive.
Again, he must know how to rule, and of course know how to care for the church. Some parents think if they only hold their children at a distance, and are but stern and dignified in their demeanor toward them, and perhaps exact ready obedience, they show marked ability to rule their households. But such a one does not know how to rule. He who cannot come near to his children, and command their respect at the same time; who cannot exact ready obedience without keeping them in constant fear of him, knows not how to rule his house. It must be made a matter of much study and of much earnest prayer for wisdom and help from on high.
15. Not a novice; not one newly come to the faith. The office requires experience, and a knowledge of the truth. A man may be a good Christian and have very little knowledge of the doctrines or truths of the Scriptures; but he cannot be a good elder. He cannot properly “care for the church;” he cannot “feed the flock.” He who has never received instruction cannot instruct others. He who has never had any Christian experience cannot advise in times of trial. And here also the apostle gives a reason: “Lest being lifted up with pride he fall into the condemnation of the devil.” There is danger in all cases of a man being lifted up with pride when elevated to positions of honor and responsibility. Office has proved the ruin of many a man of years and experience. But while there is danger of these, there is almost certainty that a novice will be ruined thereby. His graces are not tried; his Christian principles are not fixed; he has natural peculiarities which he has not overcome; and he is apt to imagine that he must have extraordinary abilities or have a rare experience that he should be preferred to others of riper age and of long standing in the Christian life. He who loves the young convert will be very cautious how he lays responsibility upon him.
16. Lastly. He must have a good report of them which are without. This certainly requires that he shall have established a Christian character. “They which are without” well understand that no man is naturally qualified for such an office; and they, as well as the church, will look upon the elevation of a novice to office in the church as a dangerous experiment. The world must have confidence in his Christian character. And yet his previous life is no small factor in this part of his qualification. Dr. Clarke has a good remark on this; though he uses the word “bishop” in a sense quite different from that in which we use it, according to his views of episcopacy, his words are full of wisdom. He says: “He should be one who had not been previously a profligate; or scandalous in his life. Such a person, when converted, may be a worthy private member of a religious society; but I believe God rarely calls such to the work of the ministry; and never to the episcopate.”
How different this from the judgment of very many at the present day. Now an experience in profligacy or in scandalous life is supposed to give force and efficiency to the words of the preacher. We have known the appointment of a preacher to be accompanied with the information that he had been so many years a gambler! That of another to state in how many prisons he had spent so many years! These preachers really seem to take pride in parading before the public the scandalous character of their former lives. We knew a certain Jew to profess faith in Jesus as the Christ under a certain “eminent evangelist,” and was sent to hold an important meeting the next day; and this was kept up for a long time. At the end of several years we found him exceedingly ignorant of the gospel, and of true Christian life and character, and yet, as might be expected, puffed up with ideas of his ability and attainments. The man who, as Timothy, knew and loved the holy Scriptures from a child, has a low place in the work of evangelizing in this age. There is nothing fascinating in his life; nothing sufficiently sensational in his manner.
It will not do to compare the lives of these men, as has sometimes been done, with the life of Paul; for before his conversion to Christianity he was a devout and conscientious (though misguided) religionist. He had great knowledge of the Scriptures and great respect for them.
And now it may be said: “We cannot find any man possessing these qualifications, and therefore we cannot have any elders in our churches.” Not so; admitting the first part of the statement, the conclusion does not follow. We can find men who, in many respects, approach to these qualifications; men who can cultivate, and improve their abilities and powers; men who can grow up and become strong in Christian graces. We cannot, in the organization of a church, find any who come up to the high standard of Christian character presented in the New Testament. What then? Shall we reject them all, and organize no church until a sufficient number have become strong in Christian graces and ripe in Christian experience? By no means. Organize the church, and it will prove their best school in Christian attainments. And when a man is found of sufficient grace and experience to warrant it, let him be placed in the office, and let him thenceforth study to show himself, approved unto God, a workman that need not be ashamed.
There are other suggestive statements in the New Testament in regard to the qualifications of elders. But our remarks are as extensive as our limits will permit; and he who patiently and conscientiously and prayerfully studies these will have no difficulty in finding and profiting by the others. The whole ground is really covered by this chapter, 1 Tim. 3. Other scriptures only strengthen what is said here.
Always remember that exercise gives strength. No one will ever grow strong in duty by merely studying the subject of the duty. Take up the cross, and it becomes light in the bearing of it.
Northern Camp-Meetings.
By Editor
THE brethren of the Upper Columbia Conference have decided to hold their camp-meeting in Milton, Oregon, June 3–10. The North Pacific Conference held theirs last year in East Portland, June 19 to 30. This year it will probably be held in the same place, and near the same time.185We are glad to learn that these Conferences are increasing in courage and in strength. The discouragements that rested on them for several years seems to have mostly passed away. Elder Decker is visiting the churches in Upper Columbia, in company with Elder Loughborough, and thus becoming well acquainted with his field before the regular work of the season begins. It is expected that Elder Raymond will join Elder Decker in the work the coming summer. Although we have been disappointed in our calculations in behalf of Idaho, that field is not forgotten; we expect that labor will be done there the coming season—and begin as soon as possible. The brethren in that Conference are making calculations for a vigorous campaign, and we believe they will be sustained in their efforts. For years we have urged them to go forward and extend the field of their operations. The country is growing very fast. They have now two railroad lines from the Columbia River to the East, and their utmost efforts will scarcely enable them to keep pace with the increase of population. Our earnest prayers go up in behalf of the Upper Columbia Conference.
But we were struck with a remark made by Elder Loughborough in a letter recently received. Speaking of a certain locality, he said that while the brethren had been intent on increasing their earthly possessions, their children had drifted away into the world. The result in such a case needs no telling. If the parents choose this world for their portion, the children can only be expected to go with the world. And if the children perish with the world, as they surely will unless they are speedily rescued, the blame will rest upon the unfaithful, worldly-minded parents, who must then also perish with their earthly treasures. We have noticed with deep regret, for several years, that there were some brethren in Washington who resisted every appeal to arouse to a sense of their own condition and of the wants of the cause. We hope that their indifference to the truth of the message, and their earnestness in the service of mammon, have not pushed their children so far into the world that they cannot be recovered.
We believe there is a remedy which may be successfully applied. There is a chapter in Vol. 4 of the "Great Controversy" entitled "The Scriptures a Safeguard." There is a power in the word of God. "The law of the Lord is perfect, converting the soul." "The entrance of thy word giveth light." If an interest can be created in the minds of the young in the truths of the Bible, their feet may be turned into the path of righteousness. How shall this be done? Fortunately this question we can answer.
It is proposed that in connection with each of these Northern camp-meetings there be held a course of
BIBLE INSTRUCTION.
This instruction to be given in the form of class exercises, similar to those now so successfully carried on at the College in Healdsburg. We know that the deepest interest has been aroused in the minds of the classes in Healdsburg in their Bible studies, and the result has been favorably shown in the lives of the pupils. The youth cannot all be sent to the College, but they may all be given the benefit of the study of the Bible. We offer a few suggestions:—
1. Let the churches, all the parents, heartily second the efforts of the Conference Committee to have a course of Bible instruction in connection with the camp-meeting.
2. Let it commence some two weeks before the beginning of the camp-meeting, and be held right on through the meeting unto its close. By this means all in the camp may receive some benefit from them, and have a general interest created in them, and the interest in the class will increase up to the end.
3. Have the young people, not, however, to the exclusion of the older who may and ought to receive the same instruction, be upon the ground at the beginning of the class work. And when not in class, let them employ their time in Bible study, religious exercises, and in work in fitting up and adorning the ground for the coming meeting.
4. By this means they will come to take a personal interest in the ground and in the meeting, which will secure them against diversions during the meeting, and insure their continued interest in the instruction and in the religious exercises of the meeting.
And now we have another reason to offer why this course should be pursued. Your children need every effort that can possibly be put forth for their instruction and salvation. And, besides this, your Conferences need laborers. At the College we have proved that the young may become deeply interested in the work if placed under right influences and properly instructed.
We say to the friends in those Conferences, even if you do not have large classes, have your Bible course in connection with your camp-meetings. 1. It will be the means of interesting the young, and of infusing the spirit of work into all the friends of the cause. 2. If they are sustained by the churches, and especially by the parents, you may add to the working force of your Conferences; and this will be a benefit, if no more than one or two shall enter the field, or pledge themselves to the cause. 3. It will be a beginning which may bear more abundant fruit in years to come. And while you are making efforts in every other direction to lift the cause in Oregon and Washington, do not neglect this important branch. It has proved successful wherever tried, and you cannot afford to lose a year without making the trial.
Service of Self.
By Alonzo T. Jones
IN Paul's catalogue of the sins that are characteristic of the last days, in the church as well as in the world, selfishness stands at the head. "Men shall be lovers of their own selves." 2 Tim. 3:2. From this root spring all the branches that the apostle has named; and if we kill the root the branches will die of themselves. Our eyes and our endeavors should ever be upon this; because it is so insidious, so deceitful, that many acts, even of our own, which we think are acceptable service to the Lord, are not so in fact, but are service of ourselves—selfishness. We need, therefore, to constantly examine ourselves (2 Cor. 13:5) by the strictest possible tests, that we may discover the real motive of our actions. There is not an act that we can commit, but what may spring from selfishness, whereas all ought to spring from benevolence; and we need to know as nearly as possible for ourselves, whether we are really serving the Lord or serving ourselves.
Here is one who gets up Sabbath morning, some one asks him, Are you going to church to-day? No, I think I will not go to-day; there is not going to be any preaching. If there was to be preaching I would go. So when the preacher comes round he goes, and probably thinks he is serving the Lord. But he is serving himself; he is actuated by sheer selfishness. Is your wish to glorify God? is it to do your part in encouraging and edifying the church? You can do it as well on the Sabbath when there is no preaching at your church as when there is. It is your duty to go to the place of meeting on the Sabbath, and if your wish is to serve God, you will never ask yourself whether there is to be preaching or not.
Again, very often when the time comes to go to prayer and social meeting, perhaps we don't feel like going; we think over it awhile and decide to not go, but knowing it is our duty to go and knowing that we are expected to be there, we feel uneasy at home and finally decide to go; not because we want to, not because we are glad to, but to relieve ourselves of uneasiness, and it is selfishness. Then when we reach the place of meeting it is the same process over again; we don't feel like speaking or praying and so we wait, and wait, the meeting is almost over, the time is nearly expired, we have neither prayed nor spoken; we know we ought to do one or the other, we know we are expected to do so, we know we do not and shall not feel easy unless we do; so, to relieve ourselves, we get up and say "I am glad to be here," etc., with a manner and in a tone in which there is no element of gladness, and all simply to relieve ourselves, and which is therefore selfishness.
Once more, there are those who will do no missionary work till near the close of the quarter, and there is only a short time till they will have to make a report, and they have done nothing which they can report, so they will take up a few tracts or papers, and rustle round and distribute them somewhere, not with any particular consideration of the precious truth which they are handling, not with any burden for souls for whom Christ died, but primarily, if not solely, to have something to report, to satisfy, and relieve themselves, and which therefore is selfishness. And so we might, and in fact so we need, to trace to its source every act of our lives, and see for ourselves whether we are serving God, or serving ourselves. By so doing we shall develop and cultivate benevolence, cheerful well-doing, and willing service in the cause of our Master.
The Scripture sets before us the one single motive that must actuate all our service. That motive is, love for Christ. Any other motive, any other inducement, whatever it may be, is too low. We must keep ourselves reined up to this supreme incentive. Christ himself set it before us in his own words. In his twice repeated question to Peter, "Lovest thou me?" he gives us the supreme rule by which to detect the motive by which we are actuated. The true intent of this passage (John 21:15-17) has been too often lost by passing it by, as simply intended to recall to Peter's mind, in a delicate way, his triple denial of the Lord. We do not deny that such impression was conveyed to Peter, but we regard it as equally undeniable that there is in it a deeper meaning than that,—even this, that to Peter, and to all others, before they enter upon any service of the Lord, he asks the searching question twice repeated, "Lovest thou me?" And when we can answer that question in the affirmative, as did Peter, then, and not till then, are we prepared to do anything in the name of Him "who hath loved us and hath washed us from our sins in His own blood."
Then when Sabbath comes the question will not be, Shall I go to church to-day? but it will be "Lovest thou me?" and all will be decided at once. When the occasion of the prayer and social meeting comes, there will be no question about whether we shall go, or whether we shall take part when we do go, but "Lovest thou me?" will decide it all. In doing missionary work of whatever kind, "Lovest thou me?" will settle the matter of reporting, long before the end of the quarter. That all-important question repeated o'er and o'er, and answered o'er and o'er, will rid the heart and mind of all selfishness,186and plant, and cause to grow, the beautiful tree of benevolence, bearing abundantly its sweet fruit, joy, gladness, willingness, readymindedness, and cheerfulness, in all the service of the Lord, and God will be glorified in his saints. "More love to thee, O Christ! more love to thee." A. T. JONES.
Trine Immersion.
By Editor
A FRIEND who says he has "preached the 3d angil's mesiadge nearly 30 years in its purity and compleat," takes us to task for having written against trine immersion. The following illustration is unique, but it is on a par with most of the arguments of that class of theorists:—
"Now take three cups, fill them with water; if you can dip your finger into the three by one dipping I will exept your simple immersion."
Well, if John immersed the Saviour in three different rivers, or Philip immersed the eunuch in three different pools, then we accept the illustration; then there must have been three immersions. Or if Jesus died and was buried in Jerusalem, and in Nazareth, and in Jericho, then we will be immersed three times to be in the likeness of his death and resurrection. Rom. 6:1-5. But we think that dipping the finger in three cups of water is a wild illustration of being baptized into the name of the Father, and of the Son, and of the Holy Spirit. We are sorry that people will read our arguments with such a load of prejudice upon them.
The Missionary.
By Stephen Nelson Haskell
A Sketch of the Life and Times of John Huss.
LEADING men in all religious reforms have been men schooled in poverty and affliction. Christ, the chief corner-stone of Christian faith, was born in a manger, and his parents were extremely poor. His entire life was one of privation and sorrow. 'For it became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.' Self-denial is the first step toward usefulness in the cause of Christ. The principle involved in it is important and bears the divine sanction. God has always chosen men possessing it to fill important positions in his work. Luther, Knox, Huss and many other reformers are striking examples of this fact.
John Huss was born in a country village; his parents were plain, simple peasants, devoid of fortune or rank. His life was simple, confined almost entirely to Bohemia, with few adventures before the last, which gave him a martyr's crown. History furnishes but few incidents concerning his childhood and youth; but, judging of his early training by his after life, his childhood must have been characterized by affection, mingled with a severe purity of morals. No charge of immorality was ever brought against him by friend or foe. Even during his youth, we may reasonably suppose that his noble simplicity and unimpeached purity of life were reflected from the simple manners and the quiet virtues of his childhood home, which must have been the abode of peace, gentleness, and love.
His father died when he was a child, and his mother was too poor to even provide him necessary clothing. A certain nobleman, Nicholas of Hussinitz, rendered material aid in securing for him a liberal education. While attending school, the monks, who were his teachers, and other friends became interested in him because of his quiet manners and quick intelligence. After having passed through the school at the monastery and also through one of a higher grade, he returned home to his widowed mother. 'What shall we do now, my son?' she asked. 'I am going to Prague,' was his reply. 'Let us not be troubled on account of our poverty; God will care for us there.'
It is said that when he went to the University at Prague his mother accompanied him, taking with her, from her humble store, a goose (huss, in Bohemian) and cake, as a present to the rector. The goose flew away while on the journey, and she could not recover it. This the poor woman interpreted as an ill omen concerning the future of her son, but her simple piety taught her to trust God, and she at once fell upon her knees, recommending him to God, and afterward proceeded on her journey.
At the university Huss was employed by one of the professors, and in return for his services, received food and clothing. In this manner he worked his way through the university. A Jesuit once wrote of him as follows: 'More acute than eloquent, his affability of manner, his life of austerity and self-denial, against which none could bring a charge, his features pale and melancholy, his body enfeebled, and his gentleness toward all, even of the humblest class, were more effective than any power of words.' 'Meanly born, but of no mean spirit' is the testimony of one of his opponents. In 1393 he received the degree of Bachelor of Arts, and Master of Arts in 1396. He became the priest and preacher of the Bethlehem church in 1400, and Dean of Theology in 1401.
God's providence had prepared the way for the Reformation in Bohemia just previous to this time. The University of Prague, at which Huss, Jerome, and others received a superior education, was in its most flourishing condition, having been established a short time before, by Charles IV., emperor of Germany. This emperor did much to promote the prosperity of Bohemia, but Prague, where he resided, was the special object of his favor. He was a great lover of learning, and his interest in the university was almost unbounded. It was his custom to visit it, in his royal robes, and for hours listen to the examinations and disputations of the students. When his courtiers became hungry he would say to them, 'Go get your supper—my food is here.'
This gave an inspiration to learning and to the university which could have been secured by no other means. Thousands flocked to this place of learning from all parts of the empire, and what seems fabulous, numbers are said to have been in attendance there at one time. This university, the Oxford University, and one in Paris, were then the most prominent in the world. Four nations, Bohemia, Saxony, Bavaria, and Poland, each took a special interest in the university at Prague, and over two thousand students are said to have attended it from the German nation alone. As intelligence and learning became prominent, the industries of the country were also developed. The manufacture of the beautiful Bohemian glass was founded at this time. In 1376 the emperor died; but his influence still survived, and the university flourished. Prague was his favorite residence, and his palace contained four hundred apartments. The marriage of his daughter, Anne of Luxembourg, to Richard II., of England, brought the people of the two countries in close sympathy during the movement in England caused by Wycliffe and his writings.
S. N. HASKELL.
North Pacific Conference.
By Charles L. Boyd
INTELLIGENCE being received that Elder H. W. Decker was to pass through our borders on his way to Walla Walla, arrangements were made for the dedication of the church at East Portland, and meetings appointed for Feb. 21, 22. The interesting discourses delivered by Brother Decker were appreciated by a good congregation.
After these meetings I responded to an urgent call from Brother Ward, and went to Yamhill County, where he was engaged in a series of meetings. A good interest had been awakened, and eight persons, six of them being heads of families, had expressed their decision to keep the Lord's Sabbath; others are halting between the cross and obedience, and some others I think have decided to obey.
I walked a long way over muddy roads to visit a family who listened to the truth a year ago. I found them ill at ease in disobedience to a known requirement. The next time I meet them I hope to find them walking in the path of obedience with willing hearts. Another family who started in this path a year ago, are growing in grace and in the knowledge of the truth.
Brother Reed reports some interested, and one family decided to obey, where he is laboring, in Clark County, W. T.
A year ago a series of meetings was held at Carrollton, W. T. Since then the work has been steadily moving forward there. At my last visit there, just before the meetings first referred to, I found a man for whom many prayers have been offered, keeping the Sabbath and leading his family in worshiping the Lord.
Another aged brother, who has been struggling with Satan over the polluting tyrant tobacco, says by the grace of God he is a free man. I trust a church will soon be organized at this place; also in Yamhill County.
Brother and Sister Potter are meeting with much encouragement in connection with their work at the reading-rooms, and in the city mission. Several are engaged in the colporter and canvassing work. Love and harmony prevail among the laborers. To God be the praise, and to many souls salvation.
I start to-day for Corvallis to engage in a series of meetings. CHAS. L. BOYD. March 5, 1885.