Earlier text: The Russian EmpireReligion, What Kind?
By Roswell F. Cottrell
It is reported that many are being converted at the present time. Is it not right to ask, From what and to what are men converted? In so far as they are converted from sin, they are converted to obedience of the law of God; for sin is the transgression of that law, and the opposite of transgression is obedience. And if one is wholly converted from sin to God, he is converted to obedience to the entire law, and is become a keeper of all the commandments of God. Many seem to hold the opinion that it makes no difference what a man believes, if he is only sincere. It seems to be possible, however, that a man may really believe a lie, and be condemned as the consequence. “Because they received not the love of the truth that they might be saved,” is set forth as a cause why “they should believe a lie; that they should be damned who believed not the truth, but had pleasure in unrighteousness.” Conscience is not an infallible guide. Men's consciences vary according to their education. The conscience of the heathen prompts them to sacrifice their children to false gods; but to a conscience enlightened, there could be no greater abomination. Men may really think that they ought to do things that are sinful in the sight of God. Does their thinking so make it right? Saul of Tarsus verily thought that he ought to oppose Christ and persecute his followers; but it was wrong, and he deeply felt it so, when he learned the truth; and he said he was not fit to be called an apostle, because he persecuted the church. God is now causing a message to be proclaimed according to a promise in his word, Rev. 14 : 9–12, calling upon all to obey him by keeping all his commandments, a part of which almost all professed Christians are not keeping. In calling the attention of the people to their violation of the divine law and persuading them to obedience, there are no men that stand so much in the way to prevent men from hearing the truth as the leading religionists of the time, men who are earnest and zealous in the work of the revivals of the times, ardent, self-sacrificing, and laborious, in making converts to their respective churches, and are giving their life-energies, wearing themselves out and hastening to the grave, as the consequence. Yet, as I said, they are standing right between the truth and the people, to prevent them from hearing it and by obedience get a preparation to stand in the coming day of wrath and be saved. They certainly have a religious zeal; but is it of the right kind? I am glad that God is the judge; and consequently I am not required to decide the case. One thing, however, is certain. Their zeal for God is not according to knowledge. Their influence is against the truth of God—the truth for the time—while they are so zealous in making converts, as they seem to suppose, to the Christian religion. The difficulties of the case are such that I cannot help going back in my mind to the zeal of idolaters who, in olden time, would cut their flesh with knives and lancets till the blood would gush out. 1 Kings 18 : 28. It is certain that their religion was not of the right kind; for they broke God's commandments by worshiping other gods. But these profess the Christian religion—the best and the only true religion in the world. I wish however to admonish them and call their attention to the inquiry whether their religion is of the right sort; for I desire that zealous laborers may not run in vain, but be prepared to receive a reward. Let every laborer take heed how he builds. R. F. COTTRELL. A RESTORATION FORETOLD
By Joseph Harvey Waggoner
The Kingdom of God.—No. 2.
In the prophecy of Daniel, chapter 2, is the declaration that the God of Heaven shall set up a kingdom. By a comparison of the Scriptures, we learn that this refers to a restoration of the kingdom which was overturned on account of the wickedness of Israel. The united testimony of the Saviour, James, and Peter, which we have quoted, ought to shut out all controversy, and bring all to admit that there is a kingdom which is yet future, into which the saints are not yet introduced. But some, in their zeal to make it appear that we may not look for a fulfillment of the word of God in this age, utterly deny the future setting up of the everlasting kingdom of our Lord. They affirm that the expression, “these kings,” in Dan. 2:44, refers to the four kingdoms without defining either; and that the fulfillment shows that it refers to the fourth, to wit, the Roman; in other words, that the God of Heaven set up this kingdom at or near the first advent of the Saviour. In favor of this view it is further said that the feet and toes, or divided state of the Roman Empire, are not called kings in this chapter, and, therefore, it must refer to those which are called kings. This reasoning we think is faulty. 1. If “these kings” refers to the four parts of the image, that is, to Babylon, Persia, Greece, and Rome, then it could not be fulfilled if set up in the days of the fourth, or Roman. It was not, then, set up in the days of Babylon, nor of Persia, nor of Greece; and the phrase, “these kings,” cannot refer to the fourth one, the Roman. 2. The margin of Daniel 2:44, has “Chald., their days.” Dr. Clarke says that from Dan. 2:4, to the end of chapter 7, it was written in Chaldee, or Syro-Chaldaic. The reader will notice that in these chapters the margin constantly refers to the Chaldee, while the margin of the rest of the book refers to the Hebrew. Therefore the literal, original reading is, “In their days, shall the God of Heaven set up a kingdom.” No one can doubt that the pronoun “they,” in verse 43, refers to the powers represented by the toes of the image. And in verse 44, “their” certainly refers to the same. These divisions of verse 43 are the only antecedent of the word “their” in verse 44. 3. But that the divisions of the Roman Kingdom do themselves mean kingdoms, we learn from Dan. 7, wherein is shown four great beasts, representing four kingdoms, the same as in Dan. 2. The fourth, the strongest of all, with great iron teeth, is the same as the iron part of the image; and the ten horns, the same as the toes of the image. But these horns are, in chapter 7:24, called ten kings, or kingdoms. 4. The “stone,” of the dream of chapter 2, is a symbol of this kingdom which the God of Heaven shall set up. But in the order of events, this stone is not brought into notice until after the development of the feet and toes of the image. Thus, the first that was seen of the stone, in the dream, it “smote the image upon his feet” that were of iron and clay, and the interpretation says, “In the days of these kings shall the God of Heaven set up a kingdom.” Now there is no harmony of the prophecy in any view that does not make “these kings” refer to the divisions of the Roman Empire. 5. There is no force in the objection that has been urged, that the “ten kings” have not existed in the form and number necessary to fulfill the prophecy, if they were the kings referred to. The prophecy says, “They shall mingle themselves with the seed of men; but they shall not cleave one to another, even as iron is not mixed with clay.” This certainly contemplates a state of change, without the possibility of consolidation; just what has always been seen in the European States which grew up out of the ruins of the Roman Empire. And this is further shown in chapter 7:8, where the prophet beheld “another little horn” come up among them; then there were at that time eleven in all; and before this last one were three of the first plucked up; which left in view seven of the original horns, and eight in all. The prophecy evidently reveals the fact that in the days of the kingdoms rising out of the Roman Kingdom should the God of Heaven set up a kingdom; and though there may sometimes be more and sometimes less than ten, it does not destroy their identity as “these kings,” as this transition was clearly pointed out. 6. A confirmation of this view is found in the fact that the prophecies of the two chapters are not only identical in their main features, but their finale is the same. In the second chapter, the God of Heaven sets up a kingdom, which, as will be hereafter shown, is fulfilled by his investing the Lord Jesus with kingly power; and it “shall not be left to other people,” that is, it shall be given to a people who shall possess it forever, without losing it or leaving it to others. And so of chapter 7, the vision concludes with giving the kingdom and dominion to the Son of man; and the interpretation concludes with giving the kingdom to the saints. But in this latter chapter it is clearly shown that the dominion passes from one of these beasts to another, and so on through the four; that the fourth is divided as represented by the horns, and the dominion, of course, is then found in these divisions. But “another little horn” arises, which takes great authority, and wears out the saints of the Most High. The characteristics of this little horn plainly show it to be the papal power, or ecclesiastical government of Rome, and this wearing out of the saints of the Most High was fulfilled in the unparalleled persecution carried on against those who believed and obeyed the word of God, contrary to the dogmas of the Roman Catholic power. But it is after the action of this little horn in persecuting the saints that the kingdom is given to them. And, therefore, any theory which has the kingdom set up, and the saints inducted into it before the papal persecution, must be wrong. Bishop Newton, in tracing the parallel between the second and seventh chapters of Daniel, says:— “The legs of iron, and the fourth beast with great iron teeth, correspond exactly; and as iron breaketh in pieces all other metals, so the fourth beast devoured and brake in pieces and stamped the residue with the feet of it; and they were both, therefore, equally proper representatives of the fourth kingdom, or the Roman, which was stronger and more powerful than all the former kingdoms. The ten toes, too, and the ten horns, were alike fit emblems of the ten kingdoms, which arose out of the divisions of the Roman Empire.” In his Dissertation on Chapter 2, he says:— “The Roman Empire was at length divided into ten lesser kingdoms, answering to the ten toes of the image, as we shall see hereafter. These kingdoms retained much of the old Roman strength, and manifested it upon several occasions.” And, after giving his own enumeration of these ten kingdoms, he remarks upon the change or transition we have noticed:— “Not that there were constantly ten kingdoms; they were sometimes more and sometimes fewer; but, as Sir Isaac Newton says, ‘Whatever was their number afterward, they are still called the ten kings from their first number.’” Bishop Newton gives five different enumerations of the ten kingdoms, of different writers, to wit, Machiavel the historian, Mr. Mede, Bishop Lloyd, Sir Isaac Newton, and his own. And while the difference of these enumerations may raise a query in some minds, they are in truth but a confirmation of the view we advocate. And so he says:— “The few variations in these accounts must be ascribed to the great disorder and confusion of the times, one kingdom falling, and another rising, and scarce any subsisting for a long while together. As a learned writer [Daubuz on Rev. 13] remarks, ‘All these kingdoms were variously divided either by conquest or inheritance. However, as that number of ten had been fatal in the Roman dominions, it hath been taken notice of upon particular occasions. As about A. D. one thousand two hundred and forty, by Everard, bishop of Saltzburg, in the diet of Ratisbon. At the time of the Reformation, they were also ten. So that the Roman Empire was divided into ten, first and last.’ Mr. Whiston, who published his Essay on the Revelation of St. John in the year one thousand seven hundred and six, further observes that ‘as the number of the kingdoms into which the Roman Empire in Europe was originally divided A. D. four hundred and fifty-six, was exactly ten, so is it also very nearly returned again to the same condition; and at present is divided into ten grand or principal kingdoms or States. For, though there are many more great kingdoms or dominions in Europe besides, yet they are out of the bounds of the old Roman Empire, and so not so directly within our present inquiry.’ —Bishop Newton’s Dissertations on the Prophecies, edition 1796, Northampton, Mass., Dis. 13 and 14, pp. 165, 182, 183.” And so it appears that, though writing at different times far apart from each other, and viewing them under different circumstances, while great changes were effected among these powers, they yet all speak of them as “the ten kingdoms.” And this marks the wonderful precision of the fulfillment of this prophecy, while transition and change were ever going on, as marked out by the prophecy, their identity as “these kings” is unmistakable. Indeed, there is no point on which historians and commentators better agree than this; the wonderful uniformity with which they call the divisions of the Roman Empire, represented by the feet and toes of the image of Dan. 2, “the ten kingdoms.” J. H. WAGGONER. Science and Spiritualism.
By J. H. W.
MR. WILLIAM CROOKES is editor of the Quarterly Journal of Science and the Chemical News, the two leading scientific publications of Great Britain. In the January number of the Journal of Science he published a lengthy article giving account of his investigations of spiritualism with the mediums D. D. Home, and Kate Fox, now Mrs. Jencken. His investigations cover a period of over four years. He ranges the phenomena coming under his observation under thirteen classes, and the evidence of the reality of spiritualism is to him of such a nature as to cause him to think it would be moral cowardice to withhold his testimony because of the ridicule heaped upon him by a class of critics who have not examined the evidence for themselves. Mr. Crookes speaks of three theories of spiritualism held by some persons, to wit, that the phenomena are the results of tricks or legerdemain, that the mediums are the victims of delusion, and that it is the result of unconscious cerebral action. But his experiments have fully satisfied him that these theories are not true, but that “in certain instances at least they result from the agency of an outside intelligence, not belonging to any human being present.” The ninth class of phenomena relates to appearances of hands, &c. Of these, the account from which I copy, says:— “Of these phenomena he gives numerous instances. In one case, a small hand rose up from an opening in the dining-table and gave him a flower; it appeared and then disappeared three times at intervals, affording Mr. Crookes ample opportunity of satisfying himself of its reality, as it occurred in the light in his own room, while he was holding the medium’s hands and feet. The hands and fingers do not always appear solid and life-like, sometimes, indeed, seeming like a nebulous cloud, partly condensed in the form of a hand. He has more than once seen first an object move, then a luminous cloud appear to form about it, and, lastly, the cloud condense into shape and become a perfectly formed hand. At this stage it was visible to all present. Sometimes it was life-like and graceful, the fingers moving, and the flesh apparently as human as that of any person in the room. At the arm, or wrist, it became hazy and passed off into a luminous cloud. To the touch, the hand appeared sometimes icy cold and dead, at others, warm, grasping his own with the firm pressure of an old friend. In one instance, he retained one of these hands in his own, firmly resolved not to let it escape. There was no struggle, no effort to get loose, but it gradually seemed to resolve itself into vapor, and faded in that manner from his grasp.” Mr. Crookes is preparing a volume in which he promises to give more full particulars and evidences, and invites the attention of the scientific world to the subject. From the high position occupied by Mr. Crookes, and from the well-known fact that scientific men in general do not admit the statements of the Bible as evidence in their investigations, but place more reliance upon their own deductions than upon the word of God, it is reasonable to conclude that his writings will give a new impetus to this delusion, and go far to prepare the world for the final deception of the “unclean spirits.” J. H. W. The Cause on the Pacific.
By James White
WE have now been in the State of California three months, and our readers may expect a more definite report of the progress of the cause than has appeared in the REVIEW AND HERALD since the report of the last camp-meeting. That was a wonderful meeting; and a reaction, as we intimated, in some minds, at least, would of course follow. But we are happy to report a firm condition of the cause in California, and a decided advance in some respects. The coming of Bro. Canright to the State seems to have been providential. His speaking organs are nearly or quite recovered, and he enjoys his usual good health and spirits. His success at Watsonville in bringing out a small church, and his discourses at the late quarterly meeting at Santa Rosa, have given him a large place in the hearts of our people here. And the coming of Bro. and sister Van Horn to this coast also meets the hearty approval of all. Bro. Van Horn has labored at Woodland, St. Helena, Napa, San Francisco, Santa Rosa, and Green Valley, with more than usual freedom and acceptance. Sister Van Horn is improving in health. They have gone to their new field of labor in the Walla Walla Valley, situated in North-eastern Oregon and South-eastern Washington. They find friends there. May God bless them with health, freedom, and success. Sister Van Horn’s efficient and unremitting labors as Secretary of the Publishing Association, which did very much to break her down in health, secures to herself the sympathy and prayers of all who are acquainted with her and her work. We expect to see her raised above feebleness, and all that discouragement generally attendant, and take her place beside her husband in the lecturing field. NORTHERN PACIFIC MISSION.
Bro. Van Horn took a tent with him which will cost, including transportation to his field of labor, about $550. We became personally responsible for this. The sum of $1700 was raised by donations to sustain the California mission until it became self-sustaining. We now propose to become responsible for $1000 to sustain the Oregon and Washington mission until it shall be self-sustaining. We shall furnish means as it shall be needed, and invite the friends of the cause everywhere to assist us in this enterprise. We do not ask help from the poor or the stingy, but from the liberal, who will do not one dollar less for other branches of the cause for helping the Northern Pacific Mission. It will be expected of the church and friends in the Walla Walla Valley that they will do all they can to sustain the mission, after we furnish tent, some books, and pay traveling expenses, from the proposed fund. Elds. Loughborough and Canright will probably labor together at present in this State with the tent. The last season was one of success and encouragement. And the brethren express strong faith and hope for greater success the present season. They would be very grateful for the labors of Eld. Cornell; but the urgent calls from such eastern fields as the New-York and New-England Conferences move them to consent to his leaving the State at present. We now design to spend one year at least in this State, and with Mrs. W. hold quarterly meetings and follow up tent labor. We are now in the midst of a discussion in this city on the Sabbath question conducted by Eld. D. M. Canright on the affirmative, and Eld. Miles Grant on the negative, “Do the Scriptures teach that the Sabbath of the fourth commandment of the decalogue is now binding on mankind.” Bro. Canright opened the debate in the spirit of candor and true Christian dignity. His first speech was based upon the words of Christ, Matt. 28:20, “Teaching them to observe all things whatsoever I have commanded you, and lo, I am with you alway, even unto the end of the world.” He then took up Christ’s first, or his inaugural, sermon upon the mount, commencing with the fifth chapter of Matthew. His arguments were very clear, and his words impressive. In our heart, we felt the deepest gratitude to God that he who had the truth on this question could afford to be fair, candid, and preserve the solemn dignity of the true servant of Jesus Christ. This discussion has not been sought for by our people, or by our ministers. But Eld. Grant pressed the matter to that degree that it was thought best to engage in it. Elds. Loughborough and Cornell came to this place last summer with the tent, and about fifty have embraced the advent faith and observe the Sabbath. Eld. Grant had no interest in Napa to defend. His mission to this place is evidently to tear down. He first gave a few of his revival and sanctification sermons, and was careful to keep back his peculiar views which would be objectionable. These discourses took well with a few who came out to hear them. Having gained this foothold, he then proposed a discussion. We have a copy of a letter from Eld. Cornell to Eld. Grant giving reasons why there should not be a discussion in Napa between two second advent ministers. The reasons are forcible. But Eld. Grant proposed to preach against us if there could be no discussion. If there had been an interest to defend in this city, represented by Eld. Grant, his consistent course would be more excusable. But as there was none, his movements can be regarded in no other light than prompted by the spirit of war, to tear down. And his course since the debate commenced fully justifies the very worst constructions that could be put upon his movements in urging the discussion. Space, time, and regard for the patience of the reader, forbid even an outline of the positions, contradictions, evasions, and dishonorable dodges of this man. Is it true that he cannot afford to be fair? Would it be fatal to his position to take an honorable course? And does his success depend upon the art of deception? He does not meet Bro. Canright’s strong points. He dare not undertake a fair and candid review of them. He will change the issue, create a man of straw, and charge upon it most valiantly. He also has a way of appealing to the prejudices of the people in a sneering way—“Now must we all be damned because we don’t keep Saturday?” It is when he is hardest pressed that he will resort to such means to confuse and to prejudice. Eld. Canright has repeatedly called Eld. Grant’s attention to the fact that he does not, and that he dare not, notice his strong points. And Eld. Canright’s repeated exposures of this fact has killed Eld. Grant in the minds of the candid. A few will cling to him to the last, while the general opinion is that his strong fort is in evasions and misrepresentations. But what makes Eld. Grant appear still more odious in the eyes of those who can read him like a book is, that all his efforts to put his opponent in false and ridiculous positions, and in handling the word of God deceitfully, are done under the garb of sanctification. The Sabbath question is a sensitive subject for discussion. But few who are convinced that the seventh day is the Sabbath ever keep it. The people generally would be gratified if the Sabbath could be disposed of in a candid and honorable way. The ministers of Napa have not been able to satisfy the people. And when it was announced that Eld. Grant, the revivalist, would take up the subject, the hopes of many were high. They have cherished the hope that the man could be found who could satisfy the people on the subject, and felt quite confident that Eld. Grant was the man. And now that they see that he fails to honorably meet the question with sound and candid arguments their disappointment is greater than before. The committee of the California Conference had their attention called to the unchristian conduct of Eld. Grant toward Bro. J. N. Andrews and Bro. and sister White in particular, and Seventh-day Adventists generally, passed a resolution that Eld. Grant should be regarded by our people as unworthy to speak in their places of worship, or to hold discussions with our ministers. The facts in the case will be given in an extra next week. Our people will then be prepared to indorse the action of the California Committee. And we trust they will be able to excuse the present discussion on the ground of its being pressed by Eld. Grant. The debate has been held four evenings, and has been adjourned from Thursday evening, the 26th, to Monday evening, the 30th, to continue three evenings. More about it next week. Among the Swedes.
By Charles Lee
OVER three months have passed since I last reported through the REVIEW. During that time I have had only a few days of rest, having had a greater realization that “the harvest truly is great, but the laborers are few.” I spent nearly two months (including the time our dear Bro. Butler was with us) among the churches. I found it was needed. I was greatly encouraged and strengthened by the pleasant visit I had with Bro. Butler. He made me feel that we, Swedes, are not overlooked by the American brethren for our littleness as a people; but that they embrace us in sympathy and fellowship as much as any of their own people. This is truly encouraging to all of us. The kindness and manifestation of true love which the General Conference has bestowed upon us in getting up the “Svensk Advent Harold” was truly a noble deed. May the blessings of God rest upon you, brethren! We all join in heartfelt gratitude to you for your favor. The “Harold” has done a great deal of good already among our people. As I have just received a letter from one of our brethren in Isanti County, in which he writes about the “Harold,” I will translate it and let it speak for us all. “My dear Bro. L.: We are glad to hear that God is with you. May his tender Spirit lead you on in his service! We are here all trying to live for God. It’s true that we have to confess that the path we leave behind us is far from being straight, when viewed from the law of perfection; but our aim is to make our calling and election sure. I will also inform you that it seems that God is working among us here. One family have begun to keep the Sabbath from reading our little paper, and several others around about here begin to take hold of God’s commandments; and quite a number are inquiring into the truth. The Harold is at work unceasingly. It is read with great desire. I have already sent out eight copies, and would send more if my means would allow it. “Those blessed meetings we had at Chisago Lake when Bro. Butler was with us have worked for our good. We have enjoyed religion more since, and it has evidently been manifested in those among us that did not attend the meetings that they met with a great loss. Our prayer is to God that he may send such means and instrumentalities as will help us in getting loose from the world and its influences, that our hearts may be truly longing for a home in the kingdom of God and the soon appearing of our dear Lord. A. Norine.” Shortly after Bro. Butler left me, I started to Wisconsin to labor in a Swedish settlement near Maiden Rock. I held there a few meetings, and several were very much interested in the meetings. But as there were more Norwegians than Swedes, and Bro. Olson was to come into the neighborhood, I left, and went fifteen miles farther into the country. There I found another settlement of Swedes and some honest souls, so I began to hold meetings. At the same time, I was informed that there were many Swedes and a Swedish Baptist church at Lake City, Minn., also that the Baptist friends there expected a minister from St. Paul to move to Lake City, and be the pastor of that church. When I learned his name, I was at once convinced that, if I could do any good in Lake City, I must be there ahead of him; for he has tried with all his might to hurt my influence in other places. I had by this time seven started in the truth; and I left the Harold with them to lead them on further. When in Lake City, I had to stop at a hotel, and, besides, hire a hall at the cost of $4.00 a night; and all the money I had in the world was $5.00. I felt that God had some honest souls here, and therefore I ventured on. God blessed me. The way opened before me, so I finally got the American Methodist church to hold meetings in, whenever they themselves did not use it. May God bless them for their kindness. I have continued my meetings here in Lake City for about five weeks. Fifteen or sixteen have taken a firm stand on the side of the truth, and among them the leader of the Baptist church—a very good and pious man. After I had been here about two weeks, the above-mentioned minister at St. Paul wrote a letter to the Baptist friends in Lake City, in which he warned them against me, and pictured out my character in very dark colors. He states, indirectly, that I am a “thief,” a “swindler,” and a “runaway,” etc. A week after that, another Baptist minister came to Lake City with instructions and a determination to break down what I had built up. A private meeting was called among the Baptist friends, and there he did his best to accomplish his object. But he found that every blow he struck hit himself. He came too late! He immediately began to take a better view of the subject. The next day I invited him to the hotel to dinner, and in the afternoon I explained the prophetic chart to him. Here he found new light. He attended a few of my meetings, and one especially seemed to do him so much good that he lay awake the next night and rejoiced over it. He seemed to be a very good man when he was free from prejudice. He left Lake City with the Baptist friends in my care, seemingly perfectly satisfied. At his departure, he wished me God-speed. Another man has risen up in the city, and declared that he would show his wit on me. I am now engaged with him in discussion in one of the largest halls in the city. This has aroused up the Swedes far and near. The congregation exceeds four hundred. The Lord is in the work. Pray for us, brethren! Lake City, March 26, 1874. Minnesota.
By Harrison Grant
As I have spent most of the winter with the churches in Minnesota and know something of their condition, I can say that I feel really encouraged for what God has been doing for us. At our quarterly meeting at Tenhassen, in December, I found the church nearly discouraged. The grass-hoppers had destroyed most of the crops, and some were trying to make themselves believe that God had forsaken them. I spent a few days with them. The time was spent in prayer and social meeting, and in trying to draw nearer to the Lord. Bro. Call, from Iowa, has since labored with this church about two weeks with good success. I received a letter from the officers of the church a short time since which was very encouraging. I hope this church will put on the whole armor and be ready to hear it said, Well done, enter thou into the joy of thy Lord. I have held quarterly meetings in all of our American churches. The enemy had been at work trying to ensnare and discourage some of our strong men; but I hope the lessons some have learned and the experience they have had will be of use to them in the future. After our meeting closed at Medford, I went to Sauk Center, to look after the work there. Bro. Dimmick and Hill had been laboring at Grove Lake. About thirty had commenced to keep the Sabbath, and they are the best men in that community. We organized a Sabbath-school, and the young are giving their hearts to God. Bro. Hill had gone home, and Bro. Dimmick was laboring at West Union, twelve miles from Grove Lake. I found a good interest there. The ministers were determined to break down the work, and did all they could to discourage those who had taken their stand. They locked the school-house against us. We were out on an open prairie, with forty keeping the Sabbath, and we could find no room large enough to hold them and their children. But we found a vacated house, took the partitions and stairs out, and seated it. We bought a stove, and the next Sabbath over sixty took part in our Bible-class and Sabbath-school. Bro. Fulton is there to work, leading out in the prayer-meetings and Sabbath-school. Bro. F. is efficient help in building up a new church and organizing a Sabbath-school. The brethren at both these places (Grove Lake and West Union) have taken steps to build meeting-houses. The committees are chosen, the building lots secured, and part of the material is on the ground. Bro. Dimmick is laboring in the town of Osakis, about six miles from West Union. I next went to Maiden Rock. Bro. Butler held meetings at this place last winter, and the result of his labors is, that twenty are keeping the Sabbath. The most of those that have embraced the truth had been reading, and as soon as they heard the truth, received it. But how few in the church are in a condition to help new ones as they embrace the truth. Oh! that God will help the careless professors to get out of the way of those who embrace the truth. While at Maiden Rock, I learned that Bro. Lee was at Lake City. I went there and stopped with him two days. He had commenced a course of lectures. I attended his meeting, though unable to understand a word he said. His congregation are all Swedes, in which language he addresses them. I never saw better attention, or such a desire to hear. The result is that a good work is being done. Twenty-five or thirty are keeping the Sabbath there. Dear brethren, I well remember my feelings at the close of our last camp-meeting. All the help we had was Bro. Hanson with the Danes, Bro. Lee with the Swedes, and a few licentiates to go out and improve their gifts.135 But God has blessed our efforts, and we see fruits from all our labors. Over one hundred have embraced the truth in our Conference the past winter, and we will give God all the praise and glory. Oh! that God will help us all to humble ourselves and take our place where we can do a little good, and by-and-by have a home with all the redeemed. A PRAYER FOR THE OPPRESSED.
By Mary G. Brainard
Thou whose mission here below
Was to let the captive go ;
Thou, anointed to impart
Healing to the broken heart ;
Opening wide the prison door,
Preaching gladness to the poor,
Let all fettered souls go free,
Give bruised spirits liberty. Look on those too gladly bound
By the chains themselves have wound ;
Look on eyes that look on sin,
Where it leadeth following :
Wake those dreaming spell-bound eyes
To behold those miseries ;
Captive lead captivity,
Give those bond slaves liberty. Look where any heart alone
Makes to thee its silent moan ;
On another's side the power,
With itself no comforter ;
Bravely meeting bitter wrong
With one trust, unfailing, strong ;
O, thou Man of Sorrows, see,
Give those captives liberty. Thou, the once despised, oppressed,
Look where any weary breast
Struggles with its noblest thought,
Lest the germ to speech be brought,
Bound by those whose proud control
Fain would fetter e'en the soul.
Breathe on such, O spirit free.
Where thou art is liberty ! Patient, silent God, awake !
Save the meek for Jesus' sake ;
Let right triumph over might,
Put all tyranny to flight ;
Make all government to be
Subject, King of kings to thee :
Lord of love of Calvary,
Give this bruised earth liberty.