Is it proper for a church to drop the name of any from her records on the strength simply of a request to do so? To me, the following would seem sufficient reasons against this practice.
1. A member might make this request, known to be a very worthy brother or sister in Christ; one who should receive sympathy and words of comfort from all the church, but who, from peculiar temptations and trials, and from a deep sense of their own unworthiness before the Lord, has been led to conclude it would be better for the church to strike their name from the church book.
A compliance with this request, in such a case, might send dear, conscientious ones away from the bosom of the church into greater darkness and discouragement, strengthened by the reflection that the brethren had no confidence in them, or care for them.
“To him that is afflicted, pity should be showed from his friends.” Jesus does not forsake and cast us off, nor withdraw the Comforter from us because we have temptations. Indeed, he says, “In the world ye shall have tribulation; but be of good cheer; I have overcome the world.”
2. A request of this kind might come from one unworthy of the fellowship of the church; it might be made to forestall an action in his case which circumstances justly demand; or it might be to break away from the restraint and watch-care of the church, to give more free course to the impulses of an unsanctified heart.
Now, if patient labor in the case of such an one should result in the restoration and salvation of the erring, what an unspeakable blessing the church would confer upon them. But if they cannot be helped, if they cannot be restored to the confidence and fellowship of the church, the hand of fellowship should be withdrawn. This step certainly seems necessary for the good of the erring, for the honor of the church, and to guard others against being imposed upon.
For if the life and character of one is such where he is best known, that he cannot be acknowledged as a Christian, he should not receive license from the church to pass himself as such where he is unknown. To allow such to leave the church clothed with the honorable pretenses that he could have retained his membership with his former brethren, is to put an advantage into his hands to be used to the injury of others.
Designing persons of this class can secure confidence among the unsuspecting and make trouble everywhere. Sharpers, who had rather trade and traffic than work for a living, can travel through the country under the cloak of professed piety and honesty, and speedily make themselves rich from the hard-earned possessions of the unwary, pruning them from their homes, lands, and valuable property, as with pruning shears; leaving their unfortunate victims seated in patent air-castles to reflect upon their rights, worthless territory, and blasted hopes, to learn from bitter experience what others may escape from a hint mixed with due caution.
Says the apostle, “Them that sin rebuke before all, that others also may fear.” Is this injunction in any way complied with when the unworthy are allowed to pass out from the church without labor or action, further than to drop their names? A. S. HUTCHINS.
Tuscola Co., Mich.
THE fear of the Lord is the beginning of wisdom.
Charity—What Is It?
By R. F. Cottrell
CHARITY is love, the great duty of man—supreme love to God, and equal love to man. “Thou shalt love the Lord thy God with all thy heart.” “Thou shalt love thy neighbor as thyself.”
If we love God we will keep his commandments. “For this is the love of God, that we keep his commandments; and his commandments are not grievous.” If we love men, we shall not only not injure them, but seek their good, their highest good, even their eternal salvation.
The Lord has said, “In all that I command thee, be circumspect.” That is, do exactly what I say. Is it charity to our neighbor to tell him he need not be very particular in his obedience to God?—that you can have charity for him, a charity that encourages him in whatever course he chooses to take in his professed service to God? Not at all. “Charity suffereth long and is kind;” but it “rejoiceth not in iniquity, but rejoices in the truth.” The law of God is the truth, and iniquity is its transgression. “Thy law is the truth.” Charity rejoices in the law of God; it delights in it. Its language is, “How love I thy law!” It cannot encourage its transgression. The law of God is law; it is not license; it gives no countenance to looseness.
But the popular charity of the present day speaks in this way: “We can fellowship all denominations. It makes no difference what your faith and practice is, if you only love God. You may serve him as you choose.” Says one, “The Sabbath question is of very little importance. You may keep the seventh day, and I can receive you to the church. I would keep it, if I lived in a community where they all kept it.”
Is it a matter of little importance whether we obey God, or not? whether we do what he has said, or something else? Who has given men the right to trifle with his law? to say to our neighbor, “You may do this or that, just which you choose, and all will be well”? Is this charity to our neighbor, to whom God has said, “In all that I command thee be circumspect”? Far from it! Charity to him would teach him to obey God, that he might be saved. If God requires a thing of us, he requires it. There are no choosing notes in his requirements; if men introduce them, it makes discord. That man that would keep the seventh day, if he lived where they all kept it, ought to keep it where he is. His own mouth testifies against him; and the marvel is, that he does not know it.
Men offer a choice between three or four “modes of baptism.” This is thought to be liberal and charitable. It gives the liberty of choice; but who has the right to give such license? Christian baptism is one. “One Lord, one faith, one baptism.” Who says there are three? If immersion is baptism, sprinkling is not. The best authorities give immersion as the meaning of baptism. If they are correct, to be baptized by sprinkling is equivalent to being immersed by sprinkling. Immersion and sprinkling are two things. There is no record that God has given men a choice between them. Who has a right to do this? Is it charitable to teach men that they are at liberty to choose between different actions, when God has not said so? He has said, “In all that I command thee, be circumspect.” Who is it that says the contrary—that we need not be circumspect, but may choose for ourselves?
True charity does not consist in countenancing every form and shade of error, excusing and encouraging men in their departures from the word of God, and making no difference between the truth and those fables and inventions by which it is made of no importance and of none effect. But it honors that word, and exhorts all to abide by its authority, and warns of the danger of disregarding it.
But the objector says, “We do not all understand that word alike.”
If those who desire to understand it, so that they may do its requirements, cannot, of course the word is in the fault; but true charity will not take this ground, but will charge the fault to men, rather than to the Author of the Bible. Let men obey the precepts of Scripture as they are given, and these differences will cease to be. Charity would have all obey and live.
R. F. COTTRELL.
Postal Statistics.
No one who believes that the United States have a part assigned them to act in the great prophetic drama, will be at a loss what use to make of the following statistics. Perhaps no better index could be given of the rapid growth of this government while it has been “coming up,” Rev. 13:11, than the increase of its postal system, as herewith set forth:—
In 1790 the number of post-offices in the United States was 75; the length of post-roads in miles was 1,875 miles, the postal revenues amounted to $37,935 and the expenditures to $32,140. That was the day of small things in our postal system.
In 1800 the post-offices had risen to 903 in number and the length of post-roads to 20,817 miles. The revenues were $280,804 and the expenditures $231,904. This shows a remarkable increase in ten years.
In 1810 the number of post-offices was 2,300, the length of post-roads was 36,070 miles, the postal revenues were $551,684, and the expenditures were $495,969.
In 1820 the number of post-offices was 4,500, the length of post-roads was 72,492 miles, the postal revenues were $1,111,927, and the expenditures were $1,160,926.
In 1830 the number of post-offices was 8,450, the length of post-roads was 115,176 miles, the postal revenues were $1,919,300, and the expenditures were $1,959,109.
In 1840 the number of post-offices was 13,486, the length of post-roads was 155,739 miles, the postal revenues were $4,543,522.92, and the expenditures were $4,718,325.64.
In 1850 the number of post-offices was 18,417, the length of post-roads was 178,672 miles, the postal revenues were $5,499,986.86, and the expenditures were $5,212,953.43.
In 1860 the number of post-offices was 28,498, the length of post-roads was 240,594 miles the postal revenues were $9,218,067.40, and the expenditures were $14,874,772.89.
In 1870 the number of post-offices was 28,492, the length of post-roads was 231,232 miles, the postal revenues were $19,772,220.65, and the expenditures were $23,998,837.63.
In 1873 the number of post-offices was 33,244, the length of post-roads was 256,210 miles, the postal revenues were $22,996,741.57, and the expenditures were $29,084,945.67.
These figures give the progress by decades of the postal system of the United States since 1790, covering a period of eighty-three years.
What Came of a Church Quarrel.
An illustration of the amount of principle involved in many church squabbles is furnished by an incident which was recently related in our hearing. A controversy arose in a certain church about using an organ in the Sabbath-school. Eleven of the members stoutly opposed the organ. They were outvoted, however, and the organ introduced. Thereupon our eleven withdrew, and joined another church that has three organs—Methodist Protestant.
Lapeer, Mich.
By A. S. Hutchins
The meetings of Sabbath and first-day, June 13 and 14, left a very favorable impression upon the minds of the brethren and sisters of Lapeer. After two meetings on first-day, two followed the example of Jesus in baptism, following which the ordinances of the Lord’s house were celebrated.
Previous to these meetings, I had labored hard with individuals to correct some things which have stood in the way of the unity and spiritual growth of the church. The principles laid down to secure harmony of feeling, and unity of action, were well indorsed by the brethren and sisters, with scarcely an exception.
There should be more brotherly love, more pressing together in the great work of preparation to meet the Lord, and in laboring for the salvation of precious souls. Exaltation and self-deception will ruin thousands, while “humility and the fear of the Lord” secure “riches, and honor, and life.” Oh! for a spirit to bow our necks to the yoke of Christ, and learn of Him “who was meek and lowly in heart.” We were thankful for the presence and help of Bro. A. N. Fisher in these meetings.
A. S. HUTCHINS.
Worth, Mich., July 10, 1874.
Minnesota Conference.
By Harrison Grant; H. F. Phelps
The thirteenth annual Conference of the Seventh-day Adventists of Minnesota was held according to appointment at Medford, Steel Co., Minn., June 25–29, 1874. Bro. Grant in the chair. Meeting called to order. Opening prayer by Eld. Butler.
Delegates being called for, seventeen responded, representing fourteen churches. Two churches not represented.
Call made for new churches that wished to join the Conference. Eleven were admitted with a membership of one hundred and seven, and S. B. pledged to the amount of about $1042. The churches are as follows: Grove Lake, West Union, River Falls, Wis.; Sibley, Iowa; Steele Center, Mankato, Litchfield, Lake City, Isanti, Chisago Lake, Cambridge, Minn. The Oakes church, not being fully organized, was admitted under the watchcare of the Conference by request.
Moved that Elders Haskell and Butler and all brethren in good standing be invited to take part in the deliberations of this Conference. Minutes of last meeting read and approved.
Voted, That the President appoint the committees. The following committees were appointed:— On Nominations, J. L. House, A. B. Brant, and Bro. Pease; on Auditing, Brn. Lamb, Hallack, Olive, Hanson, Rasmussen, and Emerson; on Licenses, W. I. Gibson, I. Z. Lamb, and Eld. Stephen Pierce; on Resolutions, H. F. Phelps, John Fulton, and Chas. Lee.
Adjourned to call of Chair.
SECOND SESSION.
Prayer by Eld. Haskell.
Delegate from Otranto, Iowa, being present, was admitted. The Kenyon church was, by request, admitted to the Conference.
Moved that the St. Cloud church be dropped from the minutes of the Conference.
The Committee on Nominations reported, report was accepted, and the committee discharged. They reported for President, H. Grant; Secretary, H. F. Phelps; Treasurer, W. I. Gibson; Executive Committee, Calvin Kelsey and I. Z. Lamb. Moved that these officers be declared elected as a body. Carried.
Committee on Licenses reported, and the following named brethren received license: L. H. Ellis, John Fulton, Geo. M. Dimmick, H. F. Phelps, Daniel Call, Wm. Hill, F. W. Morse, Stephen Roesee, Peter Erb, Peter Lindblad, C. Nelson and P. G. Phernelius.
Voted, To renew the credentials of Elders Pierce, Grant and Harmon. By request of Bro. Hanson, he was released from this Conference to join the Iowa Conference.
Voted, That Bro. Chas. Lee be ordained and receive credentials.
TREASURER’S REPORT.
On hand at commencement of the year, $ 644.36
Received, 2007.25
Total, $2651.61
Expenditures, $1955.83
Cash to balance, 695.78
Total, $2651.61
Adjourned to call of Chair.
THIRD SESSION.
Prayer by Eld. Curtis.
Committee on Resolutions reported the following which were adopted:—
Whereas, God has evidently manifested his willingness to assist us in this Conference during the past, and is opening the field before us, therefore
Resolved, That we should take this as evidence, not of satisfaction with ourselves, but that we should seek humility and contrition before God, and that we will seek him more and more trying to get the burden of the work.
Whereas, We see by our experience in the past year that the T. and M. Society is a very efficient means of leading souls to the truth, and often opens the way for the living preacher, therefore
Resolved, That we earnestly recommend to all our brethren everywhere their co-operation in this important branch of the work.
Whereas, We believe this message is to go to peoples, nations, and tongues, and
Whereas, God has in his providence placed so many of other tongues in our midst, therefore
Resolved, That we will second every effort of the General Conference to get the truth before these people, and ask the co-operation of our brethren of other tongues who already possess these truths to work with us to the same great end.
Resolved, That we are in hearty sympathy with the work on the Pacific Coast, and that we will assist with our prayers and our means.
Resolved, That we raise means by donation to purchase tents for the use of this Conference. (Over $1000 were subscribed for this purpose.)
Eld. Curtis then presented the following resolution which was adopted by a rising vote of all present:—
Resolved, That we are interested in the work of securing protection in the observance of the Lord’s holy day in our State, and hereby express our thanks to the Legislature, which at its last session enacted a law which releases us from the liabilities of fines and penalties for working on the first day of the week, and that we pledge our co-operation with our Seventh-day Baptist brethren in all proper efforts that may be made for further protection.
Voted, That the President appoint a committee of three to act as Camp-meeting Committee. The following were appointed: Peter Hanson, Josiah Warren and A. H. Van Kirk.
Voted, That the doings of this Conference be sent to the REVIEW for publication.
Adjourned sine die.
HARRISON GRANT, Pres.
H. F. PHELPS, Sec.
The address of the treasurer is W. I. Gibson, Rochester, Minn., and all money should be sent to him by Draft, Post-office Order, or by Registered Letter. Be careful to give in full your name, post-office, county, and State. Send all your reports to your secretary, H. F. Phelps, Pine Island, Goodhue Co., Minn.
Modern Spiritualism: Its Rapid Spread and Appeal
By Joseph Harvey Waggoner
Modern Spiritualism.—No. 1.
SPIRITUALISM needs no formal introduction. Though but a few years in age, it is now well known in every land. Its history is already woven into that of every nation. Its adherents are numbered by millions, among whom are found the learned and the honorable, with princes and kings of the earth. Professors of all religions, and they who scout all religion, and even deny the existence of a Supreme Being, stand together as its open advocates. Infidels and religious teachers, who had waged a life-long warfare with each other, stand side by side in the ranks of spiritualists.
To some, this is proof that it is good and right. Union is, with them, a sufficient test of truth. They trust in the strength and influence of numbers. With them we disagree. Pilate and Herod, long estranged, became friends when they mutually consented to the death of Christ. It is as wrong to “follow a multitude to do evil” as to go into evil single handed.
But the question arises, Why do classes differing so widely unite in favor of spiritualism? Its advocates claim that it is the power of truth which unites them. We have another solution to offer, which is more consistent with the facts which they present to us.
Early in the career of spiritualism, it was announced that its object was to “unite mankind in the belief of the immortality of the soul.” And, accordingly, we find men of every class who believe in the immortality of the soul, uniting in their adherence to spiritualism, and gradually embracing all its errors of doctrine and of practice. Rev. A. D. Mayo, in a sermon preached in Albany, N. Y., on the subject of spiritualism and immortality, said:—
“We, in America, were getting so far away from that sublime doctrine, in our life and theology, that human nature could endure it no longer, and by a great rebound has shown how the soul of man needs the assurance of an endless existence. But this great cry of the popular heart after a rational faith in immortality will shiver numberless churches, and burst the bonds of many now enfolded in materialism, or petrified into theological marble. We shall learn out of it what it means in this nineteenth century to believe in the immortality of the soul.”
It is the intention in these remarks to show the object of spiritualism rather than to argue the doctrine of immortality. The truth as taught in the Bible, on this subject, is fully developed in books, pamphlets, and tracts, published at the Office of the REVIEW AND HERALD. But one idea we ask the reader to consider while we unfold the teachings and practices of spiritualists. It has been claimed that what is by Dr. Mayo and others47called “materialism,” that is, a denial of the soul’s immortality, and a belief in immortality through “Jesus and the resurrection,” is akin to infidelity, and a denial of the cardinal principles of revelation; and that it leads away from the purity of the gospel.
It will be seen, however, that the doctrine of the soul’s immortality has associated in its advocacy the worst elements of society, and the greatest errors in belief, and the vilest practices are common with those whose chosen work is to teach and to demonstrate that doctrine. If a tree may be known by its fruit, or a doctrine by its associations, then the doctrine of the natural immortality of the soul may well be regarded with suspicion.
That the phenomena of spiritualism are facts of existence we do not deny. Our point of dispute is in regard to its nature or character. That its phenomena are attended with evidence of power and intelligence beyond the control of the mediums and spectators is now generally acknowledged. Of this, Judge Edmonds says:—
“It forecloses every objection urged against it. If it is supposed to be by the toes on the floor, it is transferred to the table; if supposed to be done by machinery, it is done high up on the wall, or on a railroad train in motion; if supposed to be deception in the dark, it is done in broad light; if supposed to be delusion, it comes to so many different persons, and is perceptible even to animals; if supposed to be collusion, it is done in so many places that collusion is out of the question; if supposed to be ventriloquism, it is done without a sound; if supposed to be our mind, it is done against our will. Thus every supposable explanation is met and answered by itself and its manifestations.”
“It speaks many languages; it answers mental questions; it tells things unknown to the medium; it foretells things to happen; it identifies individuals; it comes and goes at its pleasure and not at ours; it indulges in untruth and contradictions, and this against the will of the medium; it tells things not in the mind of any one present; it displays a will and purpose of its own, just as the human mind does; it comes everywhere and in all parts of the world with the same characteristics; it takes pains and contrives means to obviate objections to it; and, finally, it shows the phenomena of moving inanimate matter without mortal contact, and displaying intelligence.”
Dr. Hare, a man eminent for his learning, in his investigations of spiritualism constructed a machine with a face like that of a clock, containing, instead of figures, the letters of the alphabet, with a single index, or hand. This was set on a table which was on castors, and so arranged that the table would easily move if the medium exerted any direct power on it. Then with the dial toward himself, with the medium on the opposite side of the table, and without any movement of the table, questions would be answered by the index pointing to the letters on the dial out of sight of the medium. It was a certainty that the medium had no control of the machine.
By this means Dr. Hare was convinced that there was intelligence in it beyond the control or knowledge of the medium, and so was brought to acknowledge his belief in that fundamental doctrine of spiritualism, the immortality of the soul. But it did not cure him of his infidelity, for he continued to the last strong in his denial of the truth of the Bible. He even affirmed that “the spirit of Jesus Christ” endorsed his writings, and that he received credentials “as a teacher of truth to the world,” which were “obtained under test conditions,” and were signed by “Geo. Washington, J. Q. Adams, Dr. Chalmers, Oberlin, W. E. Channing, and others.” And thousands of professed Christians have left their churches and joined the ranks of spiritualists because in the phenomena of spiritualism they thought they found evidence of the natural immortality of man which they could not find in the Bible. And with wonderful unanimity they deny the Bible altogether soon after they become spiritualists. This would be truly mysterious were the doctrine of the immortality of the soul plainly taught in the Bible, as the majority affirm.
More recently Dr. Crookes, of England, one of the most eminently scientific men of the age, has published in the Quarterly Journal of Science, of which he is editor, the partial results of his investigations of spiritualism, carried on during the past four years. He arranged the phenomena in thirteen classes, and has become fully satisfied that it is neither delusion nor collusion on the part of the medium. His experiments and evidences are far more striking than those given by Dr. Hare. He even saw hands extemporized in the atmosphere, which he was permitted to feel and hold in his own hand, and which, when he forcibly retained them in his grasp, dissolved into air! He promises to soon publish a book and give a full account of his experiments.
Rev. Mr. Kelso of the M. E. church, and author of several books, told the writer of this that he was on the first committee which examined the mediums in Cincinnati. He has now fully embraced spiritualism, convinced by its phenomena. Recently he published an account of an interview he had with his deceased sister, whom he plainly saw, and with whom he conversed.
Thus it will be seen that spiritualism is making rapid strides toward universal favor with those who believe in the current doctrine of the immortality of the soul, and especially with those who long for evidence of that doctrine which they cannot find in the Bible. The investigation of this subject has convinced many thousands that that doctrine cannot be proved by the Bible, and spiritualism steps in to furnish evidence to those who desire it, and to “reduce immortality to a scientific verity.” And they who prefer science (even “falsely so called”) to the Bible, are not slow to accept the evidence, even though a denial of the Bible be the result.
But spiritualism is not unknown in the Bible. It is pointed out and identified in Bible history and prophecy, and is the subject of many earnest warnings. That it is allied to the witchcraft of ancient times is admitted by spiritualists themselves. Allen Putnam, a spiritualistic writer, says:—
“The doctrine that the oracles, soothsaying, and witchcraft, of past ages were kindred to these manifestations of our day, I, for one, most fully believe. As seen by me now, mesmerism, spiritualism, witchcraft, miracles, all belong to one family, all have a common root, and are developed by the same laws.”
Judge Edmonds, Charles Partridge, Uriah Clark, &c., well-known authors among them, say the same.
Witchcraft and its kindred words are thus defined by Dr. Webster:—
WITCHCRAFT. The practices of witches; sorcery; enchantments; intercourse with the devil; power more than natural.
SORCERY. Magic; enchantment; witchcraft; divination by the assistance or supposed assistance of evil spirits; or the power of commanding evil spirits.
ENCHANTMENT. The act of producing certain wonderful effects by the invocation or aid of demons, or the agency of certain supposed spirits; the use of magic arts, spells, or charms; incantations.
DIVINATIONS. The act of divining; a foretelling future events, or discovering things secret or obscure, by the aid of superior beings; or by other than human means.
NECROMANCY. Properly the art of revealing future events by means of a pretended communication with the dead.
FAMILIAR SPIRIT. A demon or evil spirit supposed to attend at a call.
The first mention of these works is found in Ex. 7, where it is recorded that the magicians of Egypt wrought by enchantment to turn away the mind of Pharaoh from the message delivered to him by Moses. The Lord always forbade witchcraft, or sorcery, and all kindred works. “Thou shalt not suffer a witch to live.” Ex. 22:18. “Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them. I am the Lord your God.” Lev. 19:31. “A man also or woman that hath a familiar spirit, or is a wizard, shall surely be put to death.” Lev. 20:27. A most important text on this subject is the following:—
“When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the Lord.” Deut. 18:9–12.
So clearly are the works of spiritualism here pointed out, and so emphatically are they denounced as an abomination in the sight of God, that spiritualists find it necessary to ward off, by some means, its testimony against them. Judge Edmonds, in his Reply to Bishop Hopkins, who had quoted this text, said:—
“It is true that in the law of Moses there are injunctions against dealing with witches, or those having familiar spirits. But does the reverend prelate mean that his Christian hearers shall understand that the law is still binding upon us?”
And Mr. Woodman, in his Reply to Dwight, says:—
“So if intercourse with departed spirits was prohibited by the Old Testament, that circumstance would furnish no presumption that it was wrong.”
We think those writers must have been aware that such things are denounced in the New Testament in terms equally strong. In Gal. 5:19–21, Paul enumerates “the works of the flesh,” among which he places witchcraft, and says “that they which do such things shall not inherit the kingdom of God.” And in closing up the Revelation, after pronouncing a blessing upon them that do the commandments of God, that they may have right to the tree of life and enter the glorious city, Jesus says, “For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.” Rev. 22:15.
Thus vainly do spiritualists turn for consolation from the Old Testament to the New. The word of God is always against them.
J. H. WAGGONER.
CAUTION
By Sel.
Was there a bright and glorious summer sky
Ever so pure and clear,
But black and rugged clouds were hovering nigh,
To make it dull and drear?
Was there an Eden e’er so blithe and gay,
And free from jealous care,
But busy change, some dark, unwelcome day,
Brought grief and sorrow there?
When, blessed with pleasant days, and fortune’s smile,
Our life untroubled grows,
’Tis best to guard, in watchfulness, the while,
Against unlooked for foes;
And while we thank the Lord for mercies past,
And blessings day by day,
’Tis best ahead a watchful eye to cast,
And watch, as well as pray.
—Sel.
Letter from Sweden.
By P. Palmbla
BRO. P. PALMBLA, of LaPorte, Ind., has received a letter from a friend in Sweden, from which we are permitted to make the following extract:—
“I humbly thank you for the letter I received from you the 22d of May, and for the three books (Svensk Advent Herald) which I received on the 23d. I have read the article that treated of the kingdom of God, in one of those papers, and I found that God is working on the hearts of men in America as well as in Sweden; for I am certain that those men, who have expounded these texts from the Bible are enlightened by God’s Spirit. It is not by the devices of men to explain the Bible as clearly as this is done, according to my understanding. . . . But I will tell you the plain truth, I cannot afford to pay for these papers, though it would be very pleasant to have the whole volume of them; and it would be a wonderful book to read in many respects.
“ANDERS GAM.”
I will send him the paper till he has the full volume. P. PALMBLA.
LaPorte, Ind.
The Truth Received.
A BROTHER writes from Midland Co., Mich.: Through the kindness of a dear brother and sister living in this vicinity, I have been reading the trial volume of the REVIEW, commencing Dec. 16, 1873. After a thorough investigation of the truths it advocates, I am obliged to confess that the work is of God. The soundness of the reasoning presented in the paper, its deep-toned piety, the humble spirit in which it is written, the sure word of prophecy on which the views are based, and the living witness of the Spirit to set it home to the sinner's heart, have enabled me gratefully to commence the observance of the Sabbath of the Lord.
Missouri Valley, Iowa.
By J. Bartlett; J. W. McWilliams
We have given fourteen lectures at this place. There is a good interest. Last night the tent was filled to overflowing. Some are doing all they can to keep the people from the tent, yet we have some of the most respectable citizens of the town out to hear us. The Lord is working for us. How solemn we feel in view of the work before us. Some of the most influential citizens have come out on the Sabbath. We feel like giving God all the glory. Pray for us.
J. BARTLETT,
J. W. McWILLIAMS.
Pine Island, Minn
By H. F. Phelps
Minnesota.
My labors at Frankfort are now closed for the present. Have been here five weeks. It has been a very busy time with the people. Most all are poor, and have to work hard, and I could only hold three or four meetings a week. It has not been very encouraging to labor here. But as there was no time for work in a new field before camp-meeting I have kept on trying to do what I could. The attendance was varying. But for the first four weeks quite a good interest existed with several who attended, and several were quite free to admit that we had the truth as to the Sabbath. But the quarterly meeting of the Methodists was on hand, and they waited.
Four have taken their stand for the truth; so there are eight here now. They will have Sabbath meetings. Obtained one subscriber for REVIEW and three for the Instructor. Others are interested, and are meeting opposition, but are determined to sift the truth from error, and follow truth at all hazards. The cause of God is onward in Minnesota. Courage, brethren, in the Lord. Let us be up and doing. I am trying to get nearer the Lord. H. F. PHELPS.
Pine Island, Minn
What the Review Is Doing.
A BROTHER, who has for some time been a first-day Adventist preacher, writes from Cherokee Co., Iowa:
“During the last year I have been trying to sound the warning cry; for I believe with all my heart that the Lord is nigh even at the door, and I wish to be ready and also to encourage my family to follow Jesus wheresoever he may lead us. Although my mind had been for some time agitated on the subject of the true Sabbath, I never could see my way quite clear until Ed. Kenny placed in my hands a copy of the REVIEW AND HERALD in which J. N. ANDREWS gives an account of the origin of Sunday, and the substitution of it for the true Sabbath. I am now determined to follow the doctrines of men no longer. There are two other families who have also determined to follow on to know the truth, in all making eight adults and about a dozen children; and I believe there are others who would embrace the truth if there was some preaching or a course of lectures given in this neighborhood.
Missouri Believers Thank Office for Reading Matter
BRO. & SISTER ALEXANDER write from Missouri, expressing thanks for the reading matter they have received from the Office. They say: It was through your pamphlets and paper that we were wakened to believe the truth. We have now been keeping the Sabbath over a year. The much welcome REVIEW consoles us; and we are encouraged when we read in its columns the progress that the truth is making in the world, and that there are so many who have received the present truth and are using all the efforts in their power to raise up the down-trodden commandments of God.
Nebraska Conference Tent Pitched at Wahoo
By Chas. L. Boyd; R. A. Hart
Nebraska.
THE new tent of this Conference is now pitched at Wahoo, Saunders Co., Nebraska. Brethren, pray that God will carry on this work here in this new field.
CHAS. L. BOYD,
R. A. HART.
Great Effort From Great Motives
GREAT effort from great motives is the best definition of a happy life.
False Reports.
The following from the Glens Falls Messenger shows how recklessly false reports are started and circulated concerning those who are preaching the truth:—
“Mr. COLE—Dear sir: Your correspondent from this place, in speaking of the Advent meetings now being held here, says that the speaker is strangely perverting the Scriptures, and that his doctrine will have a tendency to skepticism; also that he was used up in an argument on the 24th chapter of Matthew by an aged gentleman of this place. Now the facts are these: Some time in the latter part of the summer Mr. S. B. Whitney came here and tried to get ground on which to pitch his tent to hold a series of lectures on Bible subjects, but through the influence of some of the leading church members he could not obtain ground room for his tent. Since then, through special invitations from some in this place who believe in free speech and a free gospel, Mr. Whitney came here, and his lectures have been well attended by, as one man expresses it, “all the brains in the place,” and I believe have given general satisfaction, and instead of leading to skepticism will have a tendency to lead his hearers to a more systematic study of the Scriptures.
“In regard to the controversy spoken of by your correspondent between Mr. Whitney and the venerable gentleman of this place, I can see no foundation for what he wrote you, as there has been no discussion between Mr. Whitney and any person on the 24th chapter of Matthew. It was simply stated by the aged gentleman that the 24th chapter of Matthew had direct reference to the destruction of Jerusalem, and not to the end of the world, when conclusive evidence was given to show that it did have direct reference to the end of time and the final closing scenes of this world’s history. Now I deem it but justice that the facts should be presented to your readers, and whether Mr. Whitney’s explanations of the Bible are correct or not, those who criticise should be very careful to speak the truth.