Earlier text: TENT-MEETINGSA GOOD SEASON.
By J. H. Cook
The Kansas Camp-meeting is now in the past; and as we look back to it, we can say no less than this: It was the best that we have ever had the privilege of attending. From the commencement of the meeting it seemed that God accepted the sacrifices the brethren had made in coming up to this meeting from the various parts of this large State, some coming a distance of three hundred miles, across the country, with teams. It was cheering to us all to see Bro. and Sr. White again in our midst. They arrived on the camp-ground weary with their journey and excessive labor, but, if we were not mistaken, in the fullness of the blessings of the gospel of Christ. Full of hope and trust in God, they were prepared to infuse new life and courage into the hearts of the brethren and sisters. Of these experienced servants of God we can say, They never had a warmer place in the hearts of our people than they have to-day. In their preaching they seemed to be lifted above their infirmities, to rest on the strong arm of God, and to speak in the spirit and power of the truth. Bro. White's counsel was of great value to us in our new Conference. His long experience in connection with this work has eminently qualified him for efficiency as a general counselor; and yet his counsels are given freely, as such, not with a spirit of dictation, but simply as counsel. people in singing the new song, “Worthy the Lamb that was slain!” “The end of all things is at hand; be ye therefore sober, and watch unto prayer.” 1 Peter 4:7. “Continue in prayer, and watch in the same with thanksgiving.” Col. 4:2. “Praying always with all prayer and supplication in the Spirit.” Eph. 6:18. —Sel. THE FRENCH.
By J. E. Morin
Having enjoyed for a month the generous hospitality accorded me at Battle Creek by Bro. White, I left on the 17th of April, after a precious season of prayer, with Brn. White and U. Smith. I was fortunate and pleased to make the acquaintance of Bro. White and several other brethren whom I met for the first time at the General Conference. My first visit was to the French at Serena, Ill., whom I had not yet visited. Bro. G. Bernard placed at my disposal his horses, carriage, and himself, notwithstanding the great amount of work which occupied him on his farm. We visited thirty families, and invited them to participate in a meeting on the following Sunday at the Seventh-day Adventist church. A large number responded to the call, and I had great liberty in addressing them. I could not continue the meetings at this place, as the farmers were too much occupied with their work, and I was sick myself. After a few days' repose at Bro. A. C. Morell's, I left for This is a small city, eighty miles from Serena, where I had held some meetings before my departure for Battle Creek in the month of March. My meetings have been attended with much interest, and have borne some fruit. I thank the Lord for having sent me here to save some souls. My task was difficult. I had to convince Roman Catholics, and, with the aid of the Lord, success has crowned my efforts. A small church has been partially organized, composed at present of twelve firm and devoted members, who await the camp-meeting in September for an opportunity for burial in the waters of baptism. All are joyous in the expectation of seeing and hearing sister White; for almost all understand the English language. A Sabbath-school has been established. They have all accepted with joy the plan of Systematic Benevolence; they understand that it is the duty of the Christian to aid the cause of God; and they have formed the good resolution of consecrating a tenth of their income to this object. Each week they will lay something aside, according to the prosperity which God shall grant them, and every month that which has been laid aside will be placed in the hands of the treasurer of the church, and every three months remitted to the secretary of the conference. The French church at Watseka consists, as I have said, of twelve members, three of whom belonged to the Church of Rome. The six others will soon join, I hope, five of whom were Catholics. They acknowledge that I announce to them “the religion of Christ,” but they have not yet enough love for God to accept the Sabbath. My last meeting here, on the 14th of June, was very interesting. The power of God manifested itself, and I felt great liberty. At the close of the meeting, I made an appeal to the sinners and those who were seeking Jesus to come forward for prayers, and twenty arose, of whom fourteen were Catholics. I have received a very encouraging letter, inviting me to go and preach at a place seven miles from Ottawa, Ill., among the French Catholics from France. A Catholic who occupies an honorable position has offered me hospitality at his house, and the use of the school-house for my meetings. I shall leave soon for this new field, and I invite my brethren to pray the Lord to continue to protect and bless me. Watseka, Iroquois Co., Ill., June 15, 1876. A PRAYER.
By Eliza H. Morton
LORD of nations! Heavenly King!
Offerings to thee we bring;
Thou who hast all power in Heaven!
May thy light to us be given. Hear us when we call on thee,
Thou art great in sovereignty,
Cast not off, O Lord! we pray,
May we love thee more each day. Help us all to cast on thee,
Humbly, truly, bow the knee;
Lead us all, O Lord, aright,
Through earth's dark and dangerous night. Rage Is Mental Imbecility
RAGE is mental imbecility. Yosemite Valley, of which the world has heard so much, is situated on the Merced river in the southern portion of the county of Mariposa, one hundred and forty miles a little south-east from San Francisco, but nearly two hundred and fifty miles from that city by any of the travel routes. It is on the western slope of the Sierra Nevada, midway between the eastern and western base, and in the center of the State, measuring north and south. It is a narrow gorge, about eight miles in length, from a half to a mile in width, and inclosed in frowning granite walls, rising with almost unbroken and perpendicular faces to the dizzy height of from three thousand to six thousand feet above the green and quiet vale beneath. From the brows of the precipices in several places spring streams of water, which in seasons of rains and melting snows form cataracts of beauty and magnificence surpassing anything known in mountain scenery. The valley bottom is like a floor, the Merced river taking up much room as it wanders from side to side, apparently in no haste to leave. There are broad tracts of natural meadow, radiant in spring time with a wonderful carpeting of flowers. These meadows are separated by belts of trees, park-like groves of pines and cedars, black oak and olive, almost without undergrowth, and through which one may ride, unimpeded, in all directions. The walls are of granite, with an average height of about three thousand feet; in some places nearly vertical, and with very little debris at the base; in others, a pine-covered slope leads up to gigantic towers, spires, or sharp-cut peaks. There are now no fewer than five trails over which a beast of burden may climb in or out of the valley; and a man, sure-footed, cool-headed, and strong, may find a dozen places where he could, with real danger, scale those impassable barriers. The general color of the rock is monotonous, varying from a bluish gray to an ochre, that, in full sunlight, is almost creamy in tint.—Appleton's Journal. THE SANCTUARY.
By Uriah Smith
Twenty-fifth Paper.—A Sanctuary in Heaven. As we have found that the earth is not the sanctuary, that the land of Canaan is not the sanctuary, and that the church is not the sanctuary, but little more remains upon this branch of the subject; for but one more object is left to be considered, and but one more class of texts to be examined. This object is what is called the sanctuary, temple, or tabernacle in Heaven; and the texts that refer to it were spoken by David, Habakkuk, John, and Paul. Paul uses language which cannot be misunderstood. Hear him: “Now of the things which we have spoken, this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the Heavens; a minister of the sanctuary, and of the true tabernacle which the Lord pitched, and not man.” Heb. 8:1, 2. In the seven preceding chapters of Hebrews, Paul has introduced the priesthood of Christ. He has compared it with that of Aaron in the light of prophecy. He shows the superiority of Christ’s priesthood over that of Aaron. Christ is a priest forever after the order of Melchisedec. After plainly showing that a priest was to be provided like Melchisedec, he sums up his argument in the 8th chapter, already quoted. We have such an high priest. Who is he? Christ. Where is he? In Heaven. In what place does he minister? In the true sanctuary, not in the figure or model which existed here upon the earth. Who pitched this true tabernacle, or erected this sanctuary? Not man, as Moses erected the earthly sanctuary, but the Lord. Where is this true sanctuary? In Heaven, of course, where the High Priest is. Could not Christ be a priest upon earth? No; for provision was made in the Aaronic priesthood for all the work of that kind which was to be performed upon the earth; and they served, says Paul, “unto the example and shadow of heavenly things.” We invite the reader to dwell a moment upon this picture. The two dispensations are here set in juxtaposition before us; the relation they sustain to each other is clearly shown, together with the work that pertains to each, the place where it is carried forward, and the agents by whom it is performed. In the following epitome, let No. 1 represent the former dispensation, and No. 2, the present. No. 1. Priesthood performed by Aaron and his sons. No. 2. Priesthood performed by Christ, a priest forever after the order of Melchisedec. No. 1. Priesthood performed here upon the earth. No. 2. Priesthood performed in Heaven. No. 1. Performed in an earthly sanctuary pitched by man. No. 2. Performed in a heavenly sanctuary, which the Lord pitched and not man. Where is now our priest? In Heaven. Where is now our sanctuary? In Heaven. Is the sanctuary in Heaven a literal sanctuary? Just as literal as the Priest, our Lord Jesus Christ, who ministers therein. We have now found the great original from which Moses copied when he made the sanctuary for his dispensation. That sanctuary was simply copied from the sanctuary of this dispensation. The priesthood of that dispensation was copied from the priesthood of this dispensation. That owed its existence entirely to this. It was given in reference to this. It was designed simply to introduce this. This is the all-important object in the whole arrangement. That in due time came to an end; and this took its place. The work on earth ceased; and the work in Heaven commenced. We have now neither priest nor sanctuary on the earth; but we have both a priest and a sanctuary in Heaven. Thank God that so momentous a truth, freighted with consequences of such infinite interest to us all, is so clearly revealed. All these particulars are clearly and explicitly stated by Paul, and no believer in his inspiration can for a moment question his testimony. This should be an end of all controversy on this point. This sanctuary in Heaven is called by David, Habakkuk, and John, “the temple of God in Heaven;” Ps. 11:4; Hab. 2:20; Rev. 11:19; 16:17; by Zechariah and Jeremiah, God’s “holy habitation;” Zech. 2:13; Jer. 25:30; by Paul, a “greater and more perfect tabernacle, not made with hands,” Heb. 9:11, “the true,” verse 24, “things in the Heavens,” verse 23, and the “holy places” (Greek), verses 8, 12, and chapter 10:19. But some one may say, This sounds very well as an argument, yet there may possibly be some error in the premises or conclusions. But if any one had only been to Heaven and seen this sanctuary there, we could then believe. Will you take the testimony of such an one? You shall have it. John was taken to Heaven in vision and shown things therein; and he has plainly told us of some of the things which he there saw. Rev. 4:5. “Seven lamps of fire burning before the throne,” antitype of the golden candlestick of the earthly sanctuary with its seven branches. Rev. 8:3. Altar of incense, golden censer, and “much incense,” all of which pertained exclusively to the sanctuary. Rev. 11:19: “And the temple of God was opened in Heaven, and there was seen in his temple the ark of his testament.” What was the ark? An instrument of the sanctuary and nothing else; to be seen in the most holy place, and nowhere else. Thus John beheld the sanctuary in Heaven, and has given us a description of its furniture. And what more need we? Moses says he made the sanctuary after a pattern which was shown to him; Paul says plainly that that pattern was the true sanctuary, and that it is now in Heaven; and John completes the evidence by saying that he saw it there. How could testimony be more comprehensive or complete! Reader, do you believe these things? If you believe God’s word, you do! But there is one consideration which in some minds weighs as an objection to the view here presented. It is said that if there is a sanctuary in Heaven, it cannot be the sanctuary of Dan. 8:14; for that is a sanctuary which is trodden under foot; but a sanctuary in Heaven cannot be trodden under foot. This objection is surely uttered without thought. Where is Christ? In Heaven. Can he while there be trodden under foot? If so, the sanctuary where he ministers can also be trodden under foot. And Paul says emphatically that Christ is trodden under foot by a certain class of sinners, crucified afresh, and put to an open shame. Heb. 10:29: “Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God.” How do they do this? Simply by becoming apostate and counting his blood an unholy thing, and doing despite to the spirit of grace. And how do they tread under foot the sanctuary? By erecting rival sanctuaries, and turning mankind away from the true. While the sanctuary was upon earth, this sometimes involved the literal destruction of the tabernacle; but this was only a subsidiary feature, not the main circumstance in this work. The two powers which were to tread down the host and sanctuary, were paganism and the papacy. How have they done it? In the days of the Judges and of Samuel, Satan’s rival sanctuary was the temple of Dagon, where the Philistines worshiped. Judges 16:23, 24. After Solomon had erected a glorious sanctuary upon Mount Moriah, Jeroboam, who made Israel to sin, erected a rival sanctuary at Bethel, and thus drew away ten of the twelve tribes from the worship of the living God, to that of the golden calves. 1 Kings 12:26–33; Amos 7:13, margin. In the days of Nebuchadnezzar, the rival of the sanctuary of God was the temple of old Belus in Babylon. At a later period, there was the Pantheon or temple of “all the gods” at Rome, which, after the typical sanctuary had given place to the true, was baptized and called Christian. Thenceforward Satan had at Rome a “temple of God,” in which was a being “exalted above all that is called God or that is worshiped,” the man of sin, the son of perdition. And of this papal abomination it was expressly predicted that it should make war upon the saints, or tread under foot “the host,” and make war upon the tabernacle of God in Heaven, or tread under foot the sanctuary above. Rev. 13:6. And it has done this by turning away the worship of them that dwell on the earth from the temple of God in Heaven to its own sanctuary at Rome. It has trodden under foot the Son of God, the minister of the heavenly sanctuary, by making the pope the vicegerent of the Son of God, and the head of the church instead of Christ, and by leading men to worship this son of perdition as one not only able like God to forgive past sins, but to go beyond what God ever proposed, in forgiving them before their commission. Surely there is propriety in speaking of this work as treading under foot the host, and the sanctuary, or “blaspheming God’s tabernacle and them that dwell in Heaven.” And thus the only seeming objection that can be urged to the position here taken is removed out of the way. U. S. Sabbath, June 10, was a memorable day on the camp-ground. The Lord, as he has often done before on this day, and on such occasions as this, drew near to the congregation of his people. But on this occasion he seemed to come a little nearer than ever before. Special services were held. At 9 A. M., Bro. White was led out in very stirring and encouraging remarks to the people. The key-note of his exhortation was that we are already far advanced—far advanced—in the work of the third angel's message, the last work to be done for the world, to ripen the harvest of the earth for the sickle of the great Reaper. At 10:30 sister White spoke for 30 minutes on the subject of the new birth, showing the necessity of entire conversion to God, in order to be saved. Sinners and backsliders to the number of about one hundred pressed forward for prayers. The time until noon was occupied in this manner. More than one hundred bore their testimony. At 1:30 P. M., special meetings were held in the several tents for the benefit of inquirers and others, which were seasons of much feeling and encouragement. At 8 A. M. and 4 P. M., each day, Elds. Matteson and Hanson held services in the Danish tongue, for the benefit of that people. Of the sentiments expressed in these meetings, of course we cannot say much, but the earnest attention of the people indicated their interest in the subjects brought before them. A good social meeting followed at 6 P. M. A heavy rain storm prevented speaking in the evening. Sunday, at 9 A. M., seventy-five spoke in the social meeting. Bro. Geo. I. Butler followed in a strong discourse on the Sabbath as a sign between God and his people, and the memorials of the Bible in general. In the afternoon the ground was thronged with people, over three thousand being present. Two discourses were crowded into this part of the day. Bro. White spoke at 2 P. M., and sister White at 3:30, the two discourses taking up the time, with but a few moments' intermission, till 5 P. M. Of the discourses we need not speak particularly. To the readers of the Review, we only need to say that both the speakers had great clearness and strength of voice, and unbounded freedom. There was a remarkable absence of strolling about and conversation for so large a company. The congregation were held in quiet and strict attention, during the almost three hours' continuance of the services. On Monday forenoon, appeal was again made to the unconverted. The seats were soon again filled with anxious seekers of the Lord. We never witnessed a scene of deeper feeling. One hundred and fifty spoke. It was remarked by some that they did not see how the meeting could possibly be better. A call was made for candidates for baptism, when forty-seven presented themselves, and in the afternoon were examined and baptized in the Iowa River near by. Elds. Butler and Kilgore performed the ceremony. The crowd of people lining the high bank, the calm and deliberate performance of the sacred rite, rapid but not hurried, was a most pleasant and impressive scene. The remainder of the day was devoted to business matters, the particulars of which will appear in the regularly reported business proceedings. We hasten to take the reader to the unparalleled parting scene of Tuesday morning. Bro. M. Wing and E. W. Farnsworth were set apart to the work of the ministry. Bro. White dwelt upon the coming reward of the faithful ministers who shall shine as the stars forever and ever, in a manner to capture and enrapture every heart. A solemn and touching prayer was offered by Bro. Butler, and Bro. White, in giving the right hand of fellowship and the charge, took up the line of thought he had dwelt upon before. And as these brethren were casting themselves upon the Lord, in brokenness and contrition of spirit, and the ministers of the Conference generally, as by a simultaneous impulse, came forward to greet them, and to greet each other, and to clasp each other's necks in tears of hope and joy, it required but a little effort of the imagination to go forward to that scene when faithful laborers in the harvest field shall greet each other in the kingdom of God, the toil of these earthly scenes all over, and the sheaves safely gathered into the heavenly garner. It would not have been difficult to sing the familiar hymn, “My happy soul would stay,
In such a frame as this,
Till called to rise and soar away
To everlasting bliss.”
Sister White followed with remarks as perfectly adapted to the people and the occasion, seemingly, as it was possible for human thought and language to produce. Thus closed the Iowa Camp-meeting for 1884. It was the opinion of the brethren that it was the best camp-meeting ever held in this State. It had progressed and closed in a manner to leave an influence and impression for the brethren to take to their several homes. Blessed be the Lord God of Israel, who hath not forgotten to be gracious to his people. In view of the parting scene, we could truly adopt the language of the poet, “For Thou within no walls confined,
Dost dwell with those of humble mind,
Such ever bring thee where they come,
And, going, take thee to their home.”
Switzerland.
By John Nevins Andrews
I well understand the anxiety of the friends in America to hear of the advancement of the work in Europe. I assure them that we here are no less anxious for the advancement of the work. But the publication of tracts, of a paper, as well as the preaching of the word, are essential parts of the work, and these have demanded no small labor with respect to the French language. I have spoken heretofore of the obstacles which have rendered time and labor necessary. Through God's mercy and assistance these are, I trust, nearly surmounted. If our brethren in America have needed patience in waiting the progress of our work in Europe, they may be assured that patience, faith, and courage have been no less necessary here. I have not one discouraging word to write. I still have obstacles to surmount, but God has helped us hitherto, and we can trust him in time to come. My last report was written on my return from Prussia, where I had been to render some assistance to Bro. Ertzenberger. I was glad to find on my return that some ten or twelve had commenced to keep the Sabbath at Locle through the labors of Bro. Bourdeau during my absence, and among them the esteemed teacher at Locle, Bro. Aufranc. We have now been at Bâle several weeks. During this time we have printed an edition of the Exposition of Matt. 24, also one of The Sabbath of the Bible and one of the Three Messages of Rev. 14. We have printed the Messages in three tracts, the first two being of 16 pages each and the last 32 pages. We have also been making preparations for our French paper. Since we have removed to Bâle Bro. Bourdeau has visited Ban de la Roche in Alsace, and has found some persons ready to receive the truth. As he found that it would be difficult to obtain permission to preach in Alsace, he requested me to join him in a visit to the authorities. Though Alsace has been annexed to the German Empire, the authority of the French laws has been continued, so that the same difficulty exists in A. that must be met in France itself, and religious liberty in A. is not equal to that of Germany proper. Alsace is governed by a prefect or president appointed by the emperor of Germany, and under him are several officers called sub-prefects, each of whom governs a certain district. We first visited the sub-prefect at Schlettstadt, because he was the nearest of these officials to Ban de la Roche, but he would do nothing in the case, asserting that the places where Bro. Bourdeau wished to preach were in the territory of the sub-prefect at Molsheim, distant some 30 miles. We therefore next visited this officer, but he was as discourteous as the first, and said that no one had authority to act in the case except the president at Strasbourg. When we gained access to the president he said that he intrusted such business to a certain secretary whose office is on the other side of the city. When we found this officer, he said that it was the duty of another secretary to decide such questions. We sought the office of this man, but he was absent. When he returned he sent us to another officer as the proper man. Fortunately when we found197 this last secretary, we found, for the first time, a man who was willing to do something for us. He asked many questions, and made out the memoranda of a paper authorizing Bro. B. to preach in any part of Alsace. This paper, when made out in due form, is to be sent to Bro. B. through the mail. I shall be glad to learn that he has received it; for if it depends upon the signatures of the other dignitaries I fear it may be withheld. In behalf of the cause in Europe I would express gratitude for the cheering words of the Conference Address. If the spirit which it breathes shall animate those who love the commandments of God, we shall witness, the present season, a great advancement in the work. I trust that, to a considerable extent, this spirit is possessed by our friends in Switzerland and Germany. We can all do something. We will all do what we can. The greatest of all privileges is that of unreserved surrender to God. Then when God speaks we shall be ready in a moment to obey. We shall not ask how much we must give, but how much we may give. From all that we possess we shall bid the Lord choose that which best pleases him, and if he takes that which is dearest, or if he takes all, we shall not withhold. If he sets before us painful duty we shall promptly and cheerfully obey. Nothing that God requires is unreasonable. Everything that he asks at our hands is with reference to our good, as well as with reference to the good of others and to the glory of God. Obeying God never yet ruined any man. Sin, on the contrary, has been the ruin of every man that has dared to persist in its commission. Our time to work is now. Whatever our hands find to do, let us do with our might, and without delay. Our reward will be according to our work. 68 Müllerweg, Bâle, Switzerland, May 24, 1876. ORDER AND DISCIPLINE.
By James Sawyer
There was a great rebellion when Moses led the Israelites through the wilderness. The Lord rebuked it. Men, famous leaders in the congregation, were cut off because of their sympathy with the rebels. God showed his disapprobation of their murmuring spirit by letting the ground open and swallow them up. They provoked the Lord by standing up against Moses and Aaron. They said to them: “Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them; wherefore then lift ye up yourselves above the congregation of the Lord?” Num. 16:3. The trouble was, the rebels had lifted themselves up. It was not a small thing then to find fault with the order God had established in his church. Although the mighty men of Israel were cut off, yet the murmurers did not stop their mouths. “On the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord.” Num. 16:41. The people were so blinded that they charged the destruction of the rebels to Moses and Aaron. Yet such as are given to murmuring read what the Lord said in regard to these murmurers: “And the Lord spake unto Moses, saying, Get you up from among this congregation, that I may consume them as in a moment.” A terrible plague then broke out, in which many thousands perished. We are not surprised to see the enemy now at work in the same way. Those who complain of church order, and strike against the very things which are calculated to produce harmony, may expect to reap the results of a fatal mistake, like those fault-finding Hebrews. The ground may not open and swallow them up, but the iniquity of the world, which abounds, draws them away, so that their doom is as certain. These murmurers are often the cold-hearted professors in the church. They are those who feed upon husks. They live upon a poor quality of food. They are sickly, because they have not nourishment from the Living Vine. God never had a church he could signally bless unless there was order in it. Keeping order in a church implies the necessity of discipline. Wrongs must be reproved. Says Jesus, in speaking of the authority of the church, “I will give unto thee [the church] the keys of the kingdom of Heaven; and whatsoever thou shalt bind on earth shall be bound in Heaven; and whatsoever thou shalt loose on earth shall be loosed in Heaven.” Christ has endowed the church with the right to correct the erring. You see him sharply rebuke Peter soon after he declared this power was to be exercised by the church. Matt. 16:19, 23. Paul also says, “I charge thee therefore before God and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.” But why so? “For the time will come when they will not endure sound doctrine.” 2 Tim. 4:1-5. Paul was addressing an evangelist, one who was to exercise authority in the church. There was discipline in the church in Paul’s day. When men said they were apostles, they were proved. Apostates were not left to run loose. A mark was put on them. Paul says, “Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them.” Rom. 16:17. The Ephesian, or primitive church, treated those who withstood them in the same way: “I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil; and thou hast tried them which say they are apostles, and are not and hast found them liars.” Rev. 2:2. When discipline ceased in the primitive church the man of sin crept in. Complaining of the manner in which wrongs are sometimes reproved, leads persons to strike against church government, and in a little while we find them in the dark. It is a duty we owe to our erring brother to reclaim him if possible; but when he will not be influenced to turn from his evil course, then it is a duty we owe to others to have him exposed for their sakes. We incur the guilt of the erring brother if we do not look after and try to correct him. A mark was put upon them who sighed and cried for all the abominations that were done in the midst of Jerusalem. Eze. 9:4. “He that loveth his brother abideth in the light, and there is none occasion of stumbling in him.” 1 John 2:10. “Let brotherly love continue,” even if it be necessary to secure order and discipline, whereby the influence of the evil may be avoided. COURAGE IN EVERY-DAY LIFE.
By M. Wood
“MORAL COURAGE,” printed in large letters, was put as the heading of the following items, and placed in a conspicuous place on a systematic merchant’s door for constant reference. Have the courage to discharge a debt while you have the money in your pocket. Have the courage to speak your mind when it is necessary that you should do so, and hold your tongue when it is prudent that you should do so. Have the courage to speak to a friend in a “seedy” coat, even though you are in company with a rich one, and richly attired. Have the courage to own you are poor, and thus disarm poverty of its sharpest sting. Have the courage to say no when you are tempted. Have the courage to tell a man why you will not lend him your money. Have the courage to cut the most agreeable acquaintance you have when you are convinced that he lacks principle. Have the courage to show your respect for honesty in whatever guise it appears. Have the courage to wear your old clothes until you can pay for new ones. Have the courage to acknowledge your ignorance, rather than to seek for knowledge under false pretenses. Have the courage, in providing an entertainment for your friends, not to exceed your means. Have the courage to obey your Maker, at the risk of being ridiculed by man. Have the courage to obey God, and keep his commandments; for this is the whole duty of man. I clip the above, with a slight variation, from the Glad Tidings. M. Wood. IT IS THE LORD'S DOING.
By R. F. Cottrell.
The cause of truth has many obstacles in its way. The larger class would crush it at once. They are ready to condemn it without hearing. They treat it with scorn, and would gladly drive it out of the world. But God is with his truth. There are also souls that want it; and, thank God, it is reaching them in spite of all opposition. Our publications are doing a good work. Many are getting the truth through them. And they will do much more than they are yet doing, when all believers take hold of the work together and labor in earnest in the tract and missionary work. And I am satisfied, by experience and observation, that the papers—the SIGNS OF THE TIMES and other periodicals—are the best calculated for pioneer work, to introduce other publications and the living preacher. For the encouragement of workers in the cause, I make the following statement. I am now in Tompkins Co., N. Y., to which place I was invited by one who had embraced the truth from reading. Am holding meetings in the school house of a joint district in Newfield and Danby, on a hill familiarly known as Jersey Hill. When THE VOICE OF TRUTH was started, a sister in Potter Co., Pa., had it sent to her sister here. This lady's husband handed some of the papers to his neighbors for them to see what they thought of them. The result was that one of his neighbors got interested, procured tracts from the Office, investigated, embraced the truth, and went to work to scatter the tracts among his neighbors. And he sent the request to me. I have been here but a short time. Have held five meetings. Have not touched the Sabbath question. But one has decided, since my coming, to keep the next Sabbath, and no longer labor on the Lord's sacred day. And may the work go on, in this and other places. This is the Lord's work. The way it is spreading over the earth, notwithstanding the opposition it meets everywhere, makes it marvelous in our eyes. Let workers be encouraged and work more abundantly. A SOLILOQUY.
By H. A. St. John
I LIVE in Ohio. Our Conference has three tents in the field this season. Oh, may the Lord bless with a large measure of his Spirit each and all of these tent companies, that they may be instruments in his hands of bringing many souls to rejoice in the present truth. It is certainly my duty to ever pray for them, and this I feel resolved to do. Now let me see; is there any other duty I owe to these brethren and the cause? Oh, yes, now I remember a very important duty. I have promised to pay Systematic Benevolence—a tithe—the Lord's reasonable demand—to sustain the preaching of the gospel. How recreant to duty shall I be if unfaithful here. I am resolved to be faithful and prompt in fulfilling my vows. Ah! here comes the S. B. treasurer now, and I will make him happy, besides doing but my reasonable duty to the Lord, by paying present obligations. H. A. St. John. It is better to tread the path of life cheerfully, skipping lightly over the thorns and briars that obstruct your way, than to sit down under every hedge lamenting your hard fate. The thread of a cheerful man's life spins out much longer than that of a man who is continually sad and desponding. Prudent conduct in the concerns of life is highly necessary; but if distress succeed, dejection and despair will not afford relief. The best thing to be done when evil comes upon us is not lamentation, but action; not to sit and suffer, but to rise and seek the remedy. Great sorrow is often needed to develop a good teacher. When the oil wells in Pennsylvania dry up, the owners sink great torpedoes of nitro-glycerine down into them, a thousand or fifteen hundred feet to the bottom, and there explode them, rending and crushing the rock on every side, not infrequently opening pent-up fountains of oil, which change the worthless hole into a richly producing well again. So the Christian teacher sometimes seems to dry up. Though a fountain of truth may be hidden in his heart, it is of no value until it is broken open by some sharp providence, until God lets down into that heart some great sorrow, crushing it and setting free the richness of his truth and goodness. Then with what fullness, tenderness, persuasiveness and power does the Christian teacher give forth the truth to his scholars! —Sel. All apologies are founded in self-deception or pride. Move directly to your subject; the sooner you get at the main idea the better. One telling illustration is better than a dozen, even if each of the dozen are quite strong. Let the subject be of such importance as to invest you with an inspiration until the closing sentence. Encourage rather than scold. Do not make many points; two or three well insisted on will be longer remembered than half a dozen. Never think of yourself, but of a soul saved or lost. Have only two or three leadings and one application—clear, short, and to the point, so that it may still be ringing in the ears of the people as they are dispersing. If you cannot preach from a text without an intimation that a different translation would improve it, select some other passage, or a different subject. Feel that this sermon may be your last. Let the thought of self pass in, and the beauty of a great action is gone, like the bloom from a soiled flower.—Sel. THE CENTENNIAL SUNDAY QUESTION.
The Christian Statesman for June 3 contains an account of a recent meeting in Philadelphia, of citizens favoring the opening of the Centennial Exhibition on Sunday, from which we take the following:— “The question of the opening of the Centennial Exhibition on the Sabbath continues to stir deeply this community, and, to some extent, the whole nation. The demonstrations of the friends of the Sabbath last week were followed, on Saturday night, by a counter-demonstration in the same hall and in the street, which was certainly very imposing in numbers and influence. About one hundred and seventy vice-presidents were appointed, including many names of prominence. We are surprised to see among them some of wide reputation, and some of gentlemen who are prominent members of churches.” “The preamble to the resolutions which were adopted, declared that ‘a fuller discussion of the propriety of opening the Centennial Grounds and buildings on the first day of the week has satisfied us that the objections brought against it are unfounded in law, morals and religion, and that the best interests of society will be advanced by this measure being adopted.’ * “The addresses were made by the well-known and eloquent advocates, Benjamin H. Brewster, George W. Biddle and Edward Shippen, and Col. J. W. Forney, editor of the Press.” Of this meeting the Statesman says:— “If the Exhibition can be kept closed on the Sabbath against such powerful opposition, it will be a real victory in favor of national Christianity.” The Sabbath as Fifty-Two Springs
I FEEL as if God had, by giving the Sabbath, given fifty-two springs in the year.—Coleridge.