First-day observer. Why do you keep Saturday for Sunday?
Sabbath-keeper. I do not keep Saturday for Sunday, but I keep the seventh day of the week for the Sabbath.
F. Well, then, why do you keep the seventh day for the Sabbath, when almost everybody else keeps Sunday?
S. Because God commanded that it be so kept:
Ex. xx, 8–11. “Remember the Sabbath day to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day and hallowed it.”
F. Yes, but the day has been changed.
S. I know the day has been changed, but by whom?
F. Why, by Christ, of course.
S. Pray tell me, when and why did he make the change?
F. At his resurrection; as he rose on the first day of the week, he changed the Sabbath from the seventh to the first day, that we might commemorate that day.
S. But, my dear friend, he has given us the institutions of baptism and the Lord’s Supper to commemorate his death and resurrection:
Rom. vi, 3–5. “Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death, that like as Christ was risen up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.”
Luke xxii, 19, 20. “And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body, which is given for you; this do in remembrance of me. Likewise also the cup, after supper, saying, This cup is the new testament in my blood which is shed for you.” (See also 1 Cor. xi, 24, 25.)
The Sabbath was given to us to commemorate another event, viz., Creation:
Ex. xx, 11. “For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day and hallowed it.”
F. I know that, but our minister says that we keep Sunday as the Sabbath because Christ rose on that day.
S. There is where your minister is mistaken, my friend. . . . There is nothing said about its being a Sabbath.
F. Well, he appeared to them while they were met together:
John xx, 19. “Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst.”
S. This meeting could not have been to celebrate his resurrection, because they did not yet believe he had risen:
Mark xvi, 14. “Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.”
Then they had not met to celebrate his resurrection, but as they abode together there, (Acts i, 13,) they shut the doors for fear of the Jews.
F. The disciples met after that, on the first day of the week, to break bread and to hear Paul preach:
Acts xx, 7. “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.”
S. Now, this was an evening meeting; and if they counted the first day of the week from the evening after the Sabbath, which there is no doubt they did, (as they counted days from sunset to sunset, Mark i, 32,) this meeting was on our Saturday night, Paul preaching to them till midnight, ready to depart on Sunday morning. Or, if it was on our Sunday night, the breaking of bread having occurred after midnight, it would, according to the Roman mode of reckoning, be on Monday. So this meeting could not have been to celebrate the resurrection, whether it was on the one evening or the other. Besides, if the simple acts of preaching and breaking of bread constituted a Sabbath, then every day might be a Sabbath, for the disciples broke bread and preached daily, (Acts ii, 46; v, 42.) But, mind you, there is not anything said in the passage you quote about the day being a Sabbath.
F. Well, it must have been a custom to meet on the first day of the week, for the church was told to make a collection for the saints on that day:
1 Cor. xvi, 1, 2. “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.”
S. There is no reference here to a Sabbath; they are told to “let every one lay by him in store, as God hath prospered him,” &c. By him does not mean, certainly, in public collection, but by himself, at home. Mr. Morton gives eleven translations, showing that it signifies by himself, at home. In these he gives the testimony of nine languages, all having the same meaning, “with one’s self,” i. e., at home, and not in a public gathering.
F. Then we are told in the Psalms (cxviii, 24,) that this is the day of the Lord, in which we are to rejoice and be glad.
S. This, my friend, does not refer to the first day of the week, but to the day of the Lord, as we speak of the day of Washington, or Washington’s day—the age in which he lived. In the day (time, age, generation) of the Lord they rejoiced and were glad.
F. But John speaks of the Lord’s day:
Rev. i, 10. “I was in the Spirit on the Lord’s day,” &c.
S. If any day of the week is meant here, it is the seventh, and not the first, for God calls the Sabbath his day, (Lev. xix, 3; xxvi, 2, &c.,) and Christ says he is Lord of the Sabbath, (Mark ii, 28.)
F. Well, then, if the first day is not the Sabbath, there is none in the Christian dispensation; for the seventh day was given to the Jews, and therefore a Jewish institution, and not binding on us as Christians, for the Jewish institutions are done away in Christ:
Col. ii, 14–17. “Blotting out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; and, having spoiled principalities and powers, he made a show of them openly, triumphing over them in it. Let no man therefore judge you in meat, or in drink, or in respect of a holy day, or of the new moon, or of the sabbath days; which are a shadow of things to come; but the body is of Christ.”
S. Paul could not have meant the weekly Sabbath here, for he was speaking of meats, drinks, new moons, and other Jewish festivals, in this connection, which were a “shadow of things to come.” These he says were “blotted out,” “taken away,” “nailed to the cross.” Now, it would be absurd to speak of the tables of stone as nailed to the cross, or to speak of blotting out what was engraven in stone by the finger of God. When the Saviour died upon the cross, all that was typical, i. e., all that pointed forward to that event, expired with him, was nailed to the cross with him. The weekly Sabbath of the fourth commandment was not typical, because it pointed backward to creation. But why do they call the Sabbath of the decalogue a Jewish institution?
F. Because it was given to the Jews as a sign:
Eze. xx, 12. “I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord that sanctify them.”
S. At that time the children of Israel were the only true worshipers of God, all other nations having turned from him to “the gods that have not made the heavens and the earth.” For this reason the memorial of the Creator (the Sabbath) was committed to the Hebrews, and it became a sign between God and themselves. Thus was the Sabbath a link uniting the Creator and his worshipers. God called himself their God, the God of Israel, &c., (Ex. xx, 2; xxix, 45, 46,) and as well might we claim that he is not our God, as to claim that the Sabbath was for the Jews alone.
F. Well, now, I begin to think that the seventh day may be the Sabbath after all; but do you suppose the day will make any difference, if we keep one day in seven, and are sincere?
S. The difference is that between obedience and disobedience. God says keep the seventh day as the Sabbath, and he tells us why we should keep it, viz., for he created the world in six days, and rested on the seventh day. He blessed and sanctified the seventh day, and no other, so no other can be the Sabbath.
F. Did God create the world in six natural days of twenty-four hours, or were they six long periods?
S. The Bible says they were days, divided by darkness and light, (Gen. i,) and we have no reason to question that they were days of twenty-four hours. But whether they were or not, that would make no difference in the days, as it was darkness and light that made the day.
F. But why was not the Sabbath kept before the giving of the law on Mount Sinai?
S. It was. God says he sanctified the day at creation—(sanctify means to set apart for a special purpose.) They kept the Sabbath in the wilderness, (Ex. xvi.) Now, my friend, I have proved to you that the seventh day was sanctified at creation, was kept from Adam to Moses, was given in the decalogue to be kept as a commemoration of the creative work, (and the day cannot be changed without changing the object, and if the object is changed, the institution is lost,) not typical of Christ, hence still in force. Let me now show you that Christ and the apostles kept the Sabbath (seventh day) before Christ’s death:
Luke iv, 16. “And he came to Nazareth, where he had been brought up; and as his custom was, he went into the synagogue on the Sabbath day, and stood up for to read.”
Luke iv, 30, 31. (See also Mark i, 21.) “But he, passing through the midst of them, went his way, and came down to Capernaum, a city of Galilee, and taught them on the Sabbath days.”
Luke xiii, 10. “And he was teaching in one of the synagogues on the Sabbath.”
Mark iii, 1, 2. “And he entered again into the synagogue; and there was a man there which had a withered hand. And they watched him whether he would heal him on the Sabbath day.”
Mark vi, 2. “And when the Sabbath day was come, he began to teach in the synagogue.”
And I want to show you, also, that his disciples kept it after the resurrection:
Acts xiii, 14. “But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day, and sat down.”
Acts xiii, 42, 44. “And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next Sabbath. And the next Sabbath day came almost the whole city together to hear the word of God.” (That is, to hear Paul and Barnabas preach.)
Acts xiv, 1. “And it came to pass in Iconium, that they [Paul and Barnabas] went both together into the synagogue of the Jews, and so spake, that a great multitude, both of the Jews and also of the Greeks, believed.”
Acts xvi, 13. “And on the Sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.”
Acts xvii, 2. “And Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of the Scriptures.”
Acts xviii, 4. “And he [Paul] reasoned in the synagogue every Sabbath, and persuaded the Jews and the Greeks.”
So we follow the apostles up for about twenty-four years after Christ’s resurrection, and they are still keeping the Sabbath, and nothing is ever intimated of a change of day, but, on the contrary, the first day of the week was used by them as a secular day—preparing spices, traveling, &c., (Luke xxiv, 13; Acts xx, 7.)
F. Then how came the Sunday to be observed at all as the Sabbath?
S. As the Bible furnishes no clue to a change, I must refer you to secular history:
DR. CHAMBERS says: “It was Constantine the Great who first made a law for the observance of Sunday, and who, according to Eusebius, appointed that it should be regularly celebrated throughout the Roman Empire. By Constantine’s laws, made 321, it was decreed that for the future the Sunday should be kept a day of rest in all cities and towns; but he allowed the country people to follow their work. In 538 the council of Orleans prohibited this country labor.”
JOHN CALVIN says: “The Old Fathers put in the place of the Sabbath the day we now call Sunday.”
EDWARD BREREWOOD, Professor in Gresham College, London, in his work on the Sabbath, page 77, says: “It is commonly believed that the Jewish Sabbath was changed into the Lord’s day by Christian Emperors, but they know little who do not know that the ancient Sabbath did remain and was observed by the Eastern churches three hundred years and more after our Saviour’s passion.”
Another writer in commenting on Rev. i, 10, says: “The church made the first day a holy day, which was a common working day before, and the seventh day, that before was a holy day, now a common working day.”
F. Will those who keep Sunday be lost then?
S. That is not for me to say. I find, however, that the Scriptures give some significant hints on the subject of salvation, among which are the following:
Matt. xix, 17. . . . “If thou wilt enter into life, keep the commandments.”
Matt. xv, 9. “In vain do they worship me, teaching for doctrines the commandments of men.”
1 John iii, 4. “Sin is the transgression of the law.”
Rom. vi, 28. “The wages of sin is death.”
Ponder well these truths, and bear in mind, that if you would “enter in through the gates into the city,” and “have a right to the tree of life,” you must “obey God rather than man;” and God says, “Remember the Sabbath day (seventh day) to keep it holy.”
J. M. MOSHER.
Backbiting
BACKBITING.—The longer I live, the more I feel the importance of adhering to the following rules, which I have laid down for myself in relation to such matters.
1. To hear as little as possible, what is to the prejudice of others.
2. To believe nothing of the kind until I am absolutely forced to.
3. Never to drink in the spirit of any one who circulates an ill report.
4. Always to moderate, as far as I can, the unkindness which is expressed toward others.
5. Always to believe, that if the other side were heard, very different accounts would be given of the matter.
Good, Wholesome Advice.
If a wife wishes to be happy, and have peace in the family, she should never reprove her husband in company, even if the reproof be ever so slight. If he be irritated, speak not an angry word. Indifference will sometimes produce unhappy consequences. Always feel an interest in what your husband undertakes, and, if he be perplexed or discouraged, assist him by your smiles and happy words to persevere. If a wife is careful how she conducts, speaks, and looks, a thousand happy hearts would cheer and brighten our existence, where now there are nothing but gloom, sorrow, and discontent. The wife, above all others, should strive to please her husband, and to make home attractive. In a great many respects, these remarks apply as well to husbands.
Reaching Congregations Through Personal Effort
REV. DR. THOMPSON, of New York, writes: “No preacher can hope to interest the same congregation for any considerable period, who adopts a sensational style, or addresses himself chiefly to the emotions. Man is pre-eminently a reasoning creature, and the preacher who speaks to the understanding, and gains the conviction of his hearers, will also be most effective in his appeals to the heart. Nor is this true only of cultivated congregations. In this country, at least, ‘the masses,’ as they are sometimes called, must be reached as intelligent thinking persons—not by mere hortatory harangues, but by good, strong common-sense arguments.”
In a church in New York State, not long since, the pastors and elders met to consult together in reference to the great spiritual necessity of their people. After prayerful consideration, it was determined that elders should go forth, “two by two,” conversing and praying with each family, and soon the pastor was to follow them with the same direct personal effort. What was the result? In a few days the presence of the Spirit was so manifest that extra meetings were called for, which resulted in the conversion of over one hundred souls.
LONE PILGRIM.
By D. C. ST. JOHN
SAY, lone pilgrim, art thou ready,
Soon to greet the absent One?
Leaps thy heart with very gladness,
At the thought of His return?
Dost thou long for Jesus’ coming,
Joyful that it draweth nigh?
Dost thou turn from earth’s allurements
Up to Heaven, thy longing eye?
Dost thou tread the narrow pathway
Leading to eternal life?
Clad in all the Christian’s armor,
Ready for the coming strife?
Is thy lamp now brightly burning
With a pure, celestial light,
That shall guide some erring mortal
To the realms of glory, bright?
Or do cares of life oppress thee,
And deep sadness fill thy heart?
Does the way seem rough and thorny,
And all earthly joys depart?
Keep in mind the precious promise
Made by our redeeming Lord,
Always is my grace sufficient
For all those who keep my word.
As the evidence increases,
That God’s work is almost done,
Gird thine armor on more firmly;
Fight to win a blissful home;
Yes; a home with saints and angels,
And beside life’s crystal stream,
Where there’s naught but joy and gladness;
Where immortal fruits shall teem.
There you’ll see the blest Redeemer,
Who hath bought you with his blood;
Meet beside life’s crystal river,
And behold the face of God.
Cheer up, then, ye lonely pilgrims,
Soon your pilgrimage will end;
Soon with all the holy angels
To your Saviour you’ll ascend.
D. C. ST. JOHN.
Ransom Center, Mich.
THE PROPOSED CAMPMEETING.
Our brethren have seen by the last Review that a campmeeting has been appointed at Wright, Ottawa Co., Mich., to be held Sept. 1-7. This meeting has not been appointed for the purpose of spending a few days in recreation and vanity. Nor has it been appointed as a novelty, for the purpose of calling out the idle and the curious who might not otherwise be reached. Nor do we by this means merely seek to gather a large concourse of people, that we may thereby make a display of our strength. We have a very different object in view. We desire to call out as many of our brethren, both preachers and people, as we can, and also as many of our unconverted fellowmen as we may be able to interest in this meeting, that we may do them good.
We want all who shall come to this meeting to come for the purpose of seeking God. We want our brethren to come for the purpose of seeking a new conversion. We want our preachers to set them in this an example worthy of imitation. We desire also to see many of our fellowmen who have no interest in Christ, or at least no knowledge of the present truth, converted to the Lord, and rejoicing in the light of his truth. We want to do good to others, and to receive good ourselves, in order that we may be prepared to do good to our fellowmen.
Brethren, we must be converted ourselves, that we may fill the place in the work of the Lord that we are called to fill. It will not do to measure ourselves by the religious experience of others. This will be a fatal mistake. God has given us, as we believe, much greater light than he has granted to the generality of our fellowmen. Not to stand as far in advance of others in piety, as our light is in advance of theirs, is to be guilty of grievous wrong. That we are in this respect very deficient and very faulty in the sight of God, is certainly apparent to us all. How shall we fill the place that God has assigned us? How shall we perform the work he has given us to do? By being converted anew to God. By dying to self as never before. By hearty confession of our faults. By seeking God with the whole heart, and making an unreserved surrender to him.
This is an honorable and worthy course of action. Repentance is a work of true dignity for the members of our race, no matter how far they may be advanced in the divine life. Let us not be afraid of this sacred work. If we could have a new conversion to God each day of our lives, we should then be just in the proper condition to work for him. If we can have the joys of God's salvation in our own hearts, then we can teach transgressors the ways of the Lord, and sinners will be converted to him.
Our brethren must be first converted if we desire to see the salvation of God in the conversion of others. Our ministers must lead the way in this sacred work. We can lead others to Christ when we ourselves go to him.
The Judgment, with all its terrible realities, is upon us. The time of trouble visibly approaches. The Saviour is finishing his work in the heavenly sanctuary. The last warning message is being proclaimed to a perishing world. Alas! how little do we realize these awful truths.
The sin of worldly-mindedness is drowning a multitude of our people in destruction and perdition. This very sin will keep from our campmeeting the larger part of those who ought to attend, but will not. What an awful thought! So much of the world on our hands that we cannot find time to seek God in the solemn assembly of his saints, at this most eventful period in our history. Such persons are like Lot's wife, a little way out of Sodom, with their faces turned in the direction of the city. If the wrath of God has not yet fallen upon such, as it did upon her, it is that they may regard the awful warning, "Remember Lot's wife." If God bears with us longer than with her, he will mete out to us a more terrible retribution in the end, if we are not warned by her example.
The Christian religion is never found in hearts that have lost the spirit of sacrifice. Observe how God kept it alive in the hearts of his ancient people. Were they enjoying the blessings of this life so that peace and prosperity attended their every step? Let them offer a sacrifice of peace-offerings to God. Did the signal mercy of God preserve them from danger or calamities? Let them offer a thank-offering to him. Had they unwittingly taken that which belonged to God, or withheld that which they should have given to him? Let them return it with a considerable addition, as a trespass-offering to God. Besides all this, thrice in the year every male must appear before God in Jerusalem in their solemn feasts. And, moreover, every seventh year they must refrain entirely from the cultivation of their land. Who will not acknowledge God's care in this to preserve his ancient people from worldly-mindedness? And can we be saved with less of this spirit in our hearts, or less of these acts in our lives?
How many of us feel like making a sacrifice of some of our worldly substance as an offering to God in acknowledgment of the peace we enjoy? How many have thank-offerings for signal mercies? How many have trespass-offerings for what they have withheld from God in the past? And how many can even once, during the present year, come up to our proposed feast of tabernacles and solemn assembly?
'Tis time we all awake, the dreadful day draws near. Bid the world to tarry while you, like Abraham, come before God to worship. He offered Isaac upon the altar, we must offer ourselves and all we have.
If we will thus come before God, and renew our covenant with him, this meeting will mark a new era in our history as a people. We shall come up upon a higher, holier plane of action, and enter upon a work such as we have not hitherto seen.
Brethren, what shall we do in this matter? Shall we shake off the lethargy of the world, and give our whole being to the cause of Christ? Or shall we suffer this benumbing, stupefying influence to drown us in destruction and perdition?
GEN. CONF. COMMITTEE.
CAMP MEETING.
THERE will be a General Camp Meeting in the town of Wright, County of Ottawa, Michigan, Sept. 1—7. Wright is on the Detroit and Milwaukee R. R., twenty miles east of Grand Haven. Those coming from the West will find evening boats at Chicago and Milwaukee to connect with the cars at Grand Haven for the place of meeting. Those coming from the East will take the Detroit and Milwaukee R. R. at Detroit.
Wright may not be as central and easy of access for the brethren in the states of Michigan, Ohio, and Indiana, as the vicinity of Battle Creek; but for our brethren out of these states, east and west, it is a good point. It has the advantages over Battle Creek of being in the midst of a large church who are farmers, who can provide for such a meeting at farmer's prices, and is in a comparatively new field.
The nearest station west of the camp ground is Cooperville. The nearest station east of the ground is Berlin. But there will doubtless be a temporary station during the meeting one mile south of the ground. The friends and their baggage will be taken from and to the station for a reasonable sum.
A beautiful grove will be prepared with seats for 3,000 persons. We design to have two 60 feet circular tents on the ground, in which to hold meetings should the weather be damp, and in which to lodge strangers who cannot furnish tents. We hope to see many smaller tents from Michigan, and from other states, east, and west.
We propose that those who get up tents, make them of good factory cloth, such as would afterward be useful for domestic purposes, and that the cloth be cut in strips just twelve yards long. This length will make a tent eighteen feet wide, with five feet posts, and a square pitched roof. Tents 28 by 36 will be a good size. This will take four pieces of sheeting, and leave something for the ends.
The reason why we suggest strips twelve feet long, is that scattered brethren can bring together parts of tents, and the sisters can put them together while brethren are putting up frames. Each person should furnish as much as twelve yards of cloth. Churches and families should furnish tents to use year after year; but if any wish to use cloth, it will be worth as much to them after the meeting as before. It will be best for all to bring their tents ready made, but cloth will be furnished on the ground at cost, to those who cannot do better. It will be necessary to hem a rope into each edge of the cloth, to fasten it to the ground by means of stakes with hooks.
Hay and grain will be furnished by the hundred weight and bushel at reasonable prices. Beyond this, each must care for his own team. The houses of the brethren will be filled with personal friends, and their stables with their horses; so let none come expecting entertainment at the hands of the Wright church.
Bring your tents, straw-ticks and bedding. Bring quilts or colored blankets to make a curtain through the center of the tent lengthwise to divide it into sleeping apartments. Bring cooked provisions as far as practicable. There will be for sale on the ground, bread, crackers, and various kinds of puddings. Also, apples, peaches, dates, prunes, figs, and other fruits as far as practicable. Each tent's company should bring a kettle, pail, &c.
But bring no children to tent on the ground, too young or too unruly to be benefited by the meeting. Those living near can take their children upon the ground if they will keep them by their side, and retire with them from the ground should they make disturbance. Those who can endure camp life are invited to come. Plenty of good straw will be furnished free, to make tents and beds as comfortable as possible; but this meeting will be no place for invalids.
Come up to this feast, brethren, and bring your unconverted and backslidden children and neighbors who have some interest in the present truth. Come prepared to get good and do good. The firm, active friends of the cause should attend this meeting. But those who are partially backslidden, and worldly minded, have a double need of the benefits of the meeting. And, in fact, the meeting is appointed for the benefit of those who have so much interest in the things of this world, and so little interest in the cause, that they think they cannot spend time to attend the meeting. Such should be urged to the meeting. This will be the only meeting of the kind in the State this season.
GEN. CONF. COM.
REPORT FROM THE IOWA TENT.
By M. E. Cornell; Geo. I. Butler
We are still laboring on here in Brighton, with encouraging omens on every hand. We have been here now nearly eight weeks, and still there is a good degree of interest. Last evening the tent was nearly full of interested listeners. We have given the Sabbath question a very thorough examination, and have closed our argument on that subject, many of the citizens thinking that arguing against the Sunday institution now is a good deal like kicking a dead carcase, for with the thinking, reasonable, investigating portion of the community, Sunday is dead here beyond a hope of a resurrection. People will refrain from labor on that day, and close their places of business; but no sanctity can attach to it hereafter with the mass of the people here. That question is settled. It is the Sabbath of the Lord, or no holy day.
We have also reined up the people on the messages and Advent doctrine very strongly, till the minds of many are convinced, so far as theory is concerned. As near as we can learn, from seventy to eighty are nominally keeping the Sabbath here as the result of our labors, and we hear of some new ones nearly every day.
But we do not wish the friends of the cause to think the work here is greater than it is, or get too favorable an idea of it; for with the great mass of these it is yet but a head conversion. We have not seen the movings of the Spirit here, converting the hearts and making them all over new, that we so deeply desire to see, only137in a few cases. We see that the work is a great one here, and it has been argument, argument, till we who are laboring feel greatly in need of more of the precious Spirit of God ourselves; and we do long to see it in others.
The omens are good; there is a good foundation to build upon, and we can but hope the Lord will mightily work here, and many souls will be fully converted to God. But who is sufficient for these things? We who are laboring here, anxiously desire the prayers of those who have faith, that God's Spirit may be given to help us in this great work.
We have many perplexing questions to meet here. One is, what we are going to do in regard to a place to hold meetings in after the tent is removed. Sometimes we think we shall have to stop and help build a meeting-house. It is a question that has caused us much anxiety. Our Sabbath School and Bible Class is a source of anxiety also. Last Sabbath we had three classes; over fifty grown people in one, some twenty small children in another, and between thirty and forty larger ones in another. How to interest all these bright-eyed little ones without question books, is the problem.
Then there is the Hymn-book question. We have a half dozen old, worn-out Hymn Books, and neither love nor money can procure more at present, while there are many inquiring for Hymn Books, and many who could and would be glad to assist us in singing if they only had the books. We trust the powers that be will bring out the Hymn Book as quickly as possible, consistently with other branches of the work.
There are several points around us where there are good openings and great anxiety to have us pitch the tent, and we should be very glad to hold one more meeting this tent season, but duty seems clear to remain here till the way opens to leave. The sound of this meeting has gone all around. One man last week came with his family fifteen miles on purpose to see and hear for himself what our views were, and he is very anxious to have us go to that part of the country.
We have now come to that point in our labors where we shall introduce the subject of the gifts. There has been quite a desire to obtain the books on that subject already, but we thought we had not better hand them out till the subject is presented from the stand. Then we shall supply all who desire.
We were somewhat amused with one circumstance that occurred here. A person who is strongly opposed to us felt anxious to keep his wife away from the tent. So he obtained Vol. 1 and 2 from a minister in the place, and gave it to his wife to read, thinking that would turn her away surely. But “those visions” which he thought would disgust her so, most deeply interested her. She thought it was one of the best books she ever saw. We have no doubt it will be so in many instances. In fact, we hope the Spirit of God will witness to them and that they will accomplish much good. We know that spirituality and light shine out from them, and we trust this result may be seen here.
Yesterday we closed our meeting in the forenoon by a vote of our congregation, and attended at the congregationalist church. The Elder had given out that he should speak on the Sabbath question. When we learned this, we addressed him a note inviting him to take our stand. But he declined, saying their doors were open and pews free. So our congregation packed the house full. The text was one word, “Truth.” Eph. iv, 25. This was all the scripture there was in the whole discourse. But he said he was only laying the foundation of the institution. He said, “We ignore the position entirely that the Bible is sufficient of itself without other help.” “The Sabbath was binding upon all men in all dispensations.” “The ten commandments the grand epitome of moral law.” But before he got through he said, “If we take the ten commandments as our foundation, we become a Jewish superstructure,” and “any other Sabbath but the first day of the week is sacrilege of the deepest dye.” “That these ‘new doctrines’ led to infidelity;” that “we might just as well try to bring the Devil up out of hell and make him a Christian minister, as to turn the seventh-day Sabbath into a Christian institution.” He told us just how long the world was going to stand. The first coming of Christ was the central point, and as the world was four thousand years old then, of course it has just two thousand one hundred and thirty-two years more to stand. There is no trouble in setting times, therefore, if we only get them off far enough. Another minister in the place has stated his opinion that it would be 360,000 years before it would end. So the doctors hardly agree on that point. The Elder waxed very warm over his subject. In the closing prayer by another minister, he prayed to have the Lord stop the work of these deceivers in this community; mentioned Salt Lake and the great Mormon deception, and compared us to them, &c., &c. Bro. Cornell had good freedom in the afternoon in reviewing this discourse before a large and interested audience. The work is onward here. The minds of the candid are favorable to the work, and all the ministers of the place cannot stop it. All kinds of false reports are in circulation. In short, the enemy is aroused. We feel the need of wisdom and discretion, to so manage matters that the greatest good may result. We ask the prayers of God's people.