We have been here since July 1, and have spoken to the people forty-eight times. Besides these, Bro. Bliss took part in two public debates on the Sabbath question. The first was with Eld. H. Y. Keller, Disciple, of this place, and continued through four sessions. The friends of Eld. K., feeling dissatisfied with the result, sent for one Eld. Clark Braden, of Pike Co., Ill. He, whom our opposers were pleased to call “one of the stars of the church,” came, and boldly challenged us to re-enter the arena of strife. We counseled with each other, presented our case before the Lord, and decided it duty to meet this defiant man. Two two-hour sessions were occupied in discussing each of the following: Sabbath question, Sunday-Lord’s day (?), Nature of Man, Destiny of the Wicked, and Was the Kingdom, spoken of in Dan. 2:44, established on the day of Pentecost?
Eld. Braden’s harsh spirit, his unkind treatment of Bro. Bliss, and refusal to be called to order by the chairman—in the meantime telling one of the other moderators to “keep his mouth shut!”—told fearfully upon both him as a minister and upon his cause in the minds of a great majority of the large congregation.
We believe the blessed cause has lost nothing in this battle of forty volleys, but has gained many friends, some of whom will walk in its ways till they reach the celestial city. Since the discussion closed, the interest has continued good. Have held four Sabbath meetings and two Bible-classes, or Sabbath-schools.
Have received twenty-nine names for the Review, twelve for the Instructor, and five for the Reformer. Sold about $20.00 worth of publications. Last Sabbath we held our first social meeting. A few spoke, upwards of thirty voted in favor of keeping the Sabbath, and twenty-one adults signed the covenant. Several who are keeping God’s rest-day were not present. Until we can do better, shall meet for public worship on Sabbath days in Lovington school-house.
Instead of the distance and coldness we saw and felt at first, now we have many warm friends. As a token of their appreciation of Bro. Bliss’ “kind and Christian-like deportment through the debate,” the friends raised him a larger sum of money than has been paid out by us since our coming among them. They have our thanks; God bless them. Thanks to all for kindly acts.
We close the tent effort in Lovington this evening; but Bro. and sister Bliss will stay to follow up the interest, perhaps for two weeks; and in the meantime, by request, I shall commence anew in Arthur, Moultrie Co., Ill. Address me there, and Bro. Bliss in Lovington, as before.
G. W. Colcord.
Williamsburg, Ill., Aug. 17, 1874.
Pitcairn, N. Y.
By Henry H. Wilcox
ABOUT the first of March, commenced meetings at Creek church in the town of Fowler, St. Lawrence Co. Bro. Graves of the Pitcairn church assisting me some in scattering reading matter and visiting families. Four have commenced keeping the Sabbath, the interest still increasing. Bro. A. H. Hall was with me four days at the Creek. At our monthly meeting in Pitcairn, second Sabbath in June, two more decided to keep the next Sabbath, which they did, and were greatly blessed.
Shortly after, an aged lady of about seventy years made her first start in the service of the Lord, and is now rejoicing in his love, and is keeping the Sabbath. The interest is still good, and we hope for more if those are faithful who have started. They have prayer-meetings on the Sabbath, and Sabbath-school.
Praise the Lord for his wonderful goodness to the children of men. The gathering call is sounding, and there are many scattered up and down in the earth who for years could not subscribe to apostate and corrupt Christianity as it now is taught by the mass; but when the word is preached, they are ready to listen and obey. I wish to be remembered in the prayers of the people of God. HENRY H. WILCOX.
SOMETHING FOR THEE.
Something, my God, for thee,
Something for thee :
That each day's setting sun may bring
Some penitential offering;
In thy dear name some kindness done;
To thy dear love some wanderer won ;
Some trial meekly borne for thee,
Dear Lord, for thee.
Something, my God, for thee,
Something for thee :
That to my gracious throne may rise
Sweet incense from some sacrifice—
Uplifting eyes undimmed by tears,
Uplifting faith unstained by fears,
Hailing each joy as light from thee,
Dear Lord, from thee.
Something, my God, for thee,
Something for thee :
For the great love that thou hast given,
For the great hope of thee and Heaven,
My soul her first allegiance brings,
And upward plumes her heavenward wings,
Nearer, my God, to thee,
Nearer to thee.
Grace Gives Freely
GRACE gives freely, or not at all.
Tent-Meeting at Santa Clara, Cal.
By Merritt E. Cornell; Dudley Marvin Canright
By repeated and most earnest request, we finally consented to pitch our tent in this place, and we have now had eleven meetings. The attendance, small at first, has increased to an average of about 200, and a good degree of interest is already manifested in the word spoken.
We found the first-day Adventists had been sadly demoralized by Eld. Miles Grant’s doubtful sanctification doctrine, a portion of them having embraced it, and the others standing in doubt of it. The result was confusion and doubt among the Adventists, and much prejudice in the community against Adventism in general. We found that the preachers had done all they could to prejudice the people against us, and to prevent them from giving us a candid hearing, thus manifesting the same bigotry that they had complained of in others.
The smut and blacking used by Eld. Grant in the World’s Crisis, to frighten people so they would be afraid to hear us, also had its influence with some, yet, notwithstanding all, we are having quite a successful meeting. One, Eld. Dibble, a Campbellite preacher from Missouri, has made their usual drive against the law and Sabbath, but his discourses are being reviewed, and it is all turning out for the truth.
We now have many warm friends, even among the Advent brethren. Books are taken freely, and several have already subscribed for “The Signs of the Times.”
This place is only three miles from San Jose, where our last meeting was held, and where we have a company of twenty-five. Seven were baptized last Sabbath, and several more will go forward next Sabbath.
While at San Jose, during the Local Option excitement, the mass meetings were held at our tent, and not less than 1500 people were gathered in and around the tent every night. The excitement ran high, and many threats were made against the tent by the License men. And we should no doubt have had trouble had it not been for a theological student, who came and gave us timely warning of the intentions of an organized mob. This student had never attended any of our meetings, but the blessing of God followed him, and at Oakland he took his stand for the truth. He is now with us, reading and hearing and growing stronger every day. He is an intelligent young man of excellent spirit, and we all like him much.
The word with us has free course, and we are all of good courage in the Lord.
M. E. CORNELL,
D. M. CANRIGHT.
Santa Clara, Aug. 13.
California.
From the report of Eld. J. N. Loughborough, President of the California Conference, to our late General Conference, we take the liberty to publish the following extract:—
The Lord will guide us as you counsel together concerning the publishing interests here. Our people east of the plains are giving full proof of their interest in the young cause here, in the promptness with which they respond with their means to establish the press here. I trust our people in this State will manifest a corresponding zeal as they arouse to the importance of the times and work.
Our people and missionaries here are waking up to some extent to the importance and magnitude of the work, and determine that we will give prominence and publicity to the truth, and not put our “light under a bushel.” The cause is recovering from some of the trials through which it has passed.
We now number in this Conference 500 church members, and our S. B. pledges amount to about $3600 per year. Of this 500, 75 have embraced the truth since your last General Conference, and over $1000 of S. B. been added in the same time. God blesses our humble, earnest endeavors to defend and advance his truth. We strike for a doubling of our numbers on this coast during the next year. God speed the truth, as on the wings of the wind.
Maine Mission Tent.
By J. B. Goodrich; W. H. Blaisdell
We erected our tent in East Dover, June 30, and closed our labors there for the present, last Sunday, Aug. 9. This we found to be a hard field of labor. We have never before labored in a place where infidelity and skepticism prevailed to such an alarming extent as there. Fanaticism in its worst forms prevailed in that region in former days. But we found a few who had ears to hear, and hearts to obey, the truth. As the result of the meetings, twenty in that locality (three of whom were keeping the Sabbath when we went there), signed the covenant to keep all God's commandments, and unite in sustaining regular Sabbath meetings and a Sabbath-school.
A brother over eighty years of age, who was interested in the first message, and now resides in Missouri, being on a visit among friends in the vicinity of our meetings, attended some of them. On hearing an explanation of the disappointment in 1844, he readily embraced the Sabbath of the Lord. May he enjoy much of God's blessing as he returns a commandment-keeper to his home in Missouri.
Our tent is now erected in Cambridge village. Brethren, pray for us.
J. B. GOODRICH,
W. H. BLAISDELL.
Cambridge, Me., Aug. 12, 1874,
Tent-Meeting at Kankakee, Ill.
By D. T. Bourdeau; R. F. Andrews
Since we pitched our tent here, we have held twenty-six meetings. We have quite thoroughly canvassed the Sabbath question. Many are convinced that we are right on the Sabbath, and a few have resolved to keep it. A large Methodist camp-meeting commences within two miles of this place to-day. This will doubtless lessen our numbers while it continues, though it may help to advertise our meeting. We are now holding meetings in French and English. Though there is not that rush which we sometimes witness, yet the truth, like leaven, is doing its work on the hearts of a goodly number, and we hope that a company of believers will be raised up in this city.
D. T. BOURDEAU,
R. F. ANDREWS.
Kankakee City, Aug. 13, 1874.
S. W. Iowa Tent.
Bro. H. G. Buxton, with the South-western Iowa tent, writes that he has given thirty-eight discourses in Bedford, Iowa, sold over $33.00 worth of books, eight have signed a covenant to keep the commandments of God and the faith of Jesus, and they have arranged to hold meetings each Sabbath. Others are almost persuaded.
Western Iowa Tent.
By J. McWilliams; J. Bartlett
WE commence to-night in Logan, Iowa. The place has about 300 inhabitants, and some interest has been expressed to hear.
J. McWILLIAMS,
J. BARTLETT.
North Bloomfield, Ohio. Aug. 18, 1874
By H. A. St. John
Ohio.
Since June 7, have held a series of meetings in the Episcopalian church at Windsor Mills, Ashtabula Co. We have been cheered by seeing a few substantial souls embrace the message and rejoice in the clear light of the glorious present truth. There are others of real moral worth looking favorably toward the light for whom we hope and pray. May they not grieve away the tender Spirit of God by turning from the light.
The truth never looked brighter to me than now. Although weak and unworthy, I do earnestly desire to have some humble place in the Master's vineyard until the message is closed. Pray for me.
My P. O. address for the next month will be North Bloomfield, Trumbull Co., Ohio.
H. A. St. John.
North Bloomfield, Ohio. Aug. 18, 1874
A Sabbath in Walla Walla, W. T.
By Adelia P. Van Horn
FAMILIAR scenes come to our minds as we see by appointment that the Michigan Camp-meeting and other most important annual meetings of our people are now in session. And as we cannot as usual enjoy the greetings of the occasion, the thought occurred that perhaps many of our friends who are interested in the Northern Pacific mission might like to hear how Sabbath, Aug. 8, passed with us. For some time our Sabbath meetings have been our most interesting meetings.
On the day named we met in the large tent at 9:30, A. M., with Sabbath-school and Bible-class, which was organized several weeks since, in which there seemed to be a good interest. And at 11 A. M. husband spoke from these words in Rev. 14:5: “And in their mouth was found no guile; for they are without fault before the throne of God.” Following the discourse the ordinance of baptism was administered to six more who wished to unite their interests with the church. We went to the water side; a hymn was sung and a prayer offered, and then one in the full strength of manhood stepped forward to be buried beneath the wave, who, after due consideration, now cherishes a firm purpose to walk in obedience to all the commandments of God. Next came a man with gray hairs and slow and trembling step, desiring to thus publicly unite himself to Christ ere the days of his probation should be numbered. Then followed one who has seen years of weariness and bereavement—a mother. She has seen much of this world, but counts all as dross when compared with the unspeakable riches of Christ. As she was led from the water the smile of joy that was upon her countenance gave evidence that the love of Christ was there. And when her youthful son—the only child left to her—took her arm for her support as she walked from the stream we could but pray that the lad might soon follow her example. Next came forward a young man who was happy in making the choice that was made by Moses of old. The pleasures of the world were at his command, but he has chosen to take heed unto his way according to God’s word. The next one that came forward was a young man, a soldier from the garrison. For weeks he has been earnestly seeking the Lord, and a few days since received bright evidence of sins forgiven. After being buried with Christ he arose exclaiming with upraised hands, “Dead to the world, and alive to thee, O my God!”
And lastly came a child of twelve years whom none could forbid. In days to come may the recollection of her baptismal vows keep her from the snares of the world. Thus we saw the man of gray hairs, the middle-aged and the youth unite in this solemn ordinance, and the church are much pleased to receive them among their number.
At 3:30 P. M. the members of the church assembled at a private residence to celebrate the ordinances of the Lord’s house for the first time. The experience was new to nearly all yet the ready cheerfulness with which they participated showed a disposition on their part to do all things which the Lord hath commanded. In the evening a discourse was given to a public congregation in the tent.
Thus the day passed. We feel glad to see the cause of present truth gaining strength. For some time past a few have taken their stand on the Lord’s side each week till the church now numbers fifty-eight.
This is the largest town in Washington Territory, containing about 1200 inhabitants. It is a central point of travel, trade, etc., and news in regard to our work is spreading to different points. We humbly ask the prayers of those who are anxious for the spread of the truth.
ADELIA P. VAN HORN.
Aug. 9, 1874.
Jesuits, and Papal Orders.
By John Norton Loughborough
(Concluded.)
And it is these priests of Rome that are “the best educators;” and foremost among them we are pointed to the Jesuits as models for teachers. Who are these Jesuits? and what do they propose to do? In reply to this, we will quote from an article, published in the Irish World of June 28, 1873, setting forth “the origin, character, and history of the Jesuits.” The writer says: “Three centuries ago, a great rebellion was started by the apostate Luther, a man who had broken every vow that the church holds sacred; rebelled, and was pleased to call his rebellion ‘The Reformation.’ God raised up Ignatius of Loyola to conquer this new heresy, or rather heap of heresies. . . . We are willing to admit that the church wanted a reformation, but not in the way Mr. Luther attempted it.”
“If three centuries ago any one was raised up to oppose Luther and his compeers, and put down Protestantism, it was Ignatius of Loyola, and his rules are the foundation of the Jesuits. Ignatius had in mind the destruction of Protestantism; to do all in his power, to labor with all his might, to crush Protestantism.”
Speaking of Ignatius, the above writer says, “He had not yet formed any idea of founding a society. He came to his cave, spent the night on the hard floor, with a stone for a pillow, spent hours in prayer, fasted for days together, submitted to scourging till the blood poured in streams down his back—all that he might do penance for his former indifference.” In proof that this rigid course was right, this writer quotes their version of Paul’s language in 1 Cor. 9:27: “I chastise my body and bring it under subjection, that I may make up for what is wanting to me of the passion of Jesus Christ,” and then says of Protestants, “perhaps they will say that St. Paul speaks figuratively and means prayer. Have a little common sense; chastisement is one thing, prayer is another. Chastisement suggests something of the idea of a cat-o-nine-tails or a birch rod. . . . It would have been much better for Luther had he submitted to a little discipline and let out a little of his blood; he would not have let out so much bile. So, then, we find Ignatius chastising himself in order to find out the will of God. . . .”
Shortly after the completion of the exercises, he conceived something of the plan of his society. He thought it would be a good thing in those evil times if there were organized a band of men formed entirely on the spirit of the exercises. . . . He gathered together eleven or twelve men devoted to the accomplishment of his design. . . . At first he restricted the number of professed members to sixty, but it was afterward left unlimited and still remains so.”
In the preamble of his constitution he says, equivalently, as follows: “All those who wish to serve God in this little society, which we desire to see honorable by the name of Jesus, after making three ordinary vows of poverty, chastity, and obedience, must understand that they are to devote themselves to the glory of God, by teaching the Christian doctrine, and defending the Christian faith against all unbelievers.”
“Another principle of St. Ignatius’ system is the exaction of a sort of blind, unquestioning obedience, the bowing not only of the will, but also, as far as possible, of the intellect, to the commands of a superior. Ignatius was, as I have said, essentially a military man; and he determined that in his company of Jesus, the members should be ruled as he had been accustomed to rule his soldiers. How would it be if every soldier were allowed to question the commands of his captain, and say, ‘Captain, I don’t think that’s quite right. Wouldn’t it be better this way?’ No; as a soldier must obey the orders of his captain under pain of death, so must we the commands of our superiors under the severest penalties. Speaking of this, Ignatius says: ‘Let others surpass us in watching, fasting, and other austerities of diet and apparel; but in true and perfect obedience, I desire that the members of this society should excel all others, and that the true Jesuit should be known by this mark, that in all his superior’s commands he should recognize the voice and will of God.’”
“This is the spirit of Ignatius. In accordance with this we promise to go to Africa, to India, to Japan; it is our part to go wherever we can save souls, to employ ourselves in the directing of colleges and missions, to undertake any work by which souls can be saved and men reclaimed from sin. We are not bound down to Toronto, or Kingston, or to Canada. Our mission is the world, to go wherever we may be sent without a murmur. It is related that a novice of St. Ignatius, on one occasion, said of some order which he received, ‘I don’t like it.’ The saint, having heard this, gave him such a scolding as would scarcely have been expected for so small an offense. He told him he had a great mind to expel him, but he would give him another trial on condition of his submitting to the penance which he would impose. The novice promised submission. ‘Well, then,’ said the saint, ‘for having dared to express an opinion adverse to what you have been commanded, you will for six months stand in the middle of the refectory, whilst the others take their dinner, and exclaim at intervals: “I will, I won’t, are not allowed in this house.”’ You may say that was a very severe penance; but it had its effect, and after he had performed it, he had entirely lost all inclination of setting himself up against his Superiors.”
So much for the statements of the Irish World concerning the character of the Jesuits. We will now quote from “The exercises of Ignatius Loyola,” edited by the late Cardinal Wiseman, Dolman’s London Edition 1847: “That we may in all things attain the truth, that we may not err in anything, we ought ever to hold it as a fixed principle, that what I see white I believe to be black, if the Hierarchical church so define it to be.”
Concerning the moral theology of the Romish Church, which, of course, has its controlling influence on these Jesuits, I will now quote from Gavazzi: “The popish church has her particular code of morality, what is called ‘Moral Theology,’ and that, in brief, is the word of man, substituted for the law of God. I cannot now quote all the immoralities allowed by this code, but, as an instance, it allows lies, swearing under mental reservation, perjury, to deceive our brethren for a good end. It allows all manner of deceit under this pretext; for example, to appear a Protestant among Protestants, though really a Roman Catholic. For purposes of conversion this is permitted, sometimes it is obligatory. One great maxim of this moral theology is, that a man may do evil if he hope good shall result from it, and another (the great Jesuitical secret) is, that the end sanctifies the means. Therefore, if for the spread of the gospel, it were judged necessary to kill the honorable President, Senate, and Representatives of the United States, the horrible crimes find their full justification in this moral theology.”
“The Jesuits are called ‘a company,’ that is, ‘an army,’ without will, reason, discretion; having merely the passive obedience which belongs to ‘brute force.’ . . . Their motto is, ‘ad majorem Dei gloriam;’ their end ‘the greater glory of God.’ Christ promoted the glory, the Jesuits, more instructed, promote the greater glory of God! Christ, to promote God’s glory, preached charity, honesty, justice, reasonable religion; the Jesuits, to uphold ‘Christ’s vicar,’ which is their greater glory, preach mental reservation, perjury, immoralities, regicide, the subversion of society.” “The Jesuits taught the killing of kings. True, many were murdered before the order existed; but that order first taught that it is honest, just, and right, to kill a tyrant king—when the Jesuits have declared him a tyrant! The cardinal point and ground of the immoralities is the theory of Fathers Tirino, Nicholai, and others, that ‘the end justifies the means!’”
On the progress of the Jesuit order, we quote still further from the Irish World July 28, 1873. This order, “which three hundred years ago consisted of eleven or twelve members, has since spread all over Europe and the civilized world, forming houses, colleges, convents, in Africa, Asia, and America. The order has been numerous, but never so numerous as has been imagined. In the palmiest days of the order it never exceeded 45,000 full members. At the present time, the order numbers about 9,000, of whom 4,000 are professors; the rest students or brothers, leaving about 5,000 full Jesuits in the world.”
As these Jesuits have their mission to establish, colleges, schools, monasteries, and convents, and as they are being suppressed in foreign countries, they come to our shores. What are they doing here? I state on the authority of the Independent Defender, San Francisco, 1874: “There are in the United States 128 monasteries with their 3000 monks, 300 nunneries with 7000 nuns, of whom 3000 are Sisters of Charity.” Gavazzi says in his lectures that every one of these Sisters of Charity are “Female Jesuits.” Of course in this order of sisters and nuns, they have their “lady Superiors.”
There are many orders besides the Jesuits in the Romish church. Of these we will quote from the number of the Irish World referred to above: “The Catholic church is unity. The Benedictines, the Franciscans, the Dominicans, the Christian Brothers, and the different orders of nuns, are all simple branches of the same church. All profess the same faith, receive the same sacraments, attend the same sacrifice. They are only organizations in the church for some specific end. Each end requires a slightly different method of attaining it. People here are all inhabitants of Ontario, yet you join different political parties; still you are people of the same country. In the same manner, we have one community for preaching, another for teaching, like the Christian brothers here, another, as the Precious Blood, for penance and prayers; but in all these different orders there is no difference of religion; but whatever difference of rule there may be, it is for some specific end.”
Their great end to be attained by all these means is the support and extension of the Catholic faith, and the suppression, and overthrow, if possible, of all sects, powers, or nations, that oppose papacy, or the pope.
J. N. LOUGHBOROUGH.
Obituary Notices.
"Blessed are the dead which die in the Lord from henceforth."
FELL asleep in Jesus, in Kenockee, St. Clair Co., Mich., Sabbath, July 4, 1874, Sarah, daughter of Bro. Daniel Smith, in the eighteenth year of her age. Was taken sick immediately upon entering a term of school at Flint, Mich., with typhoid pneumonia, followed by quick consumption and death. Naturally of a happy temper, to make it still better, it was molded by a Saviour's love. Her last words were, "Can this be death? Oh, how sweet to sleep in Jesus." A thrill of joy it gives unceasingly to the heart of father and family. Endeavored to speak words of comfort on Sunday, July 5, from John 14:1. D. H. LAWSON.
DROWNED, in Pawcatuck River, Westerly, R. I., July 31, 1874, our dear little Vollie. He was at play with his playmates in a boat, when his foot slipped, letting him into the water. His companions, from fear, undoubtedly, made no alarm till sometime after, when search was immediately made and his body found floating near the west bank of the river. Kind friends and a physician at once used every energy to resuscitate him, but all in vain. He was five years old on the day of his funeral, Monday, Aug. 3, 1874. His remains were buried at River Bend Cemetery, where we trust he will lie till the first resurrection, then to be united with us to die no more. What a “blessed hope”! E. ANSON STILLMAN, RENA K. STILLMAN.
DIED, July 31, at Milwaukee, Wis., Hannah Sleeper, widow of the late Lester Bryant, aged seventy-eight years, five months, and fifteen days. They were both S. D. Adventists, and died firmly believing that Christ, the life-giver, would soon call them from their peaceful slumbers to inherit life eternal. CLARA BRYANT.
DIED, at Colebrook, Ashtabula Co., Ohio, July 23, 1874, of dysentery, Esther Violet, infant daughter of Moses E. and Julia C. Geer, aged seven months. MOSES E. GEER.
Modern Church Singing.
The Liberal Christian has been to meeting. Where else could it have been but in Boston, for the church was “in a city which prides itself upon its appreciation and patronage of the fine arts.” But, alas for its reputation, this was what the editor found: the pulpit exercises occupying but fifteen minutes, and the choir performance not less than half an hour. This, in the writer’s opinion, was greatly to the detriment of the devotional character of the service, as we should think it must have been from the following particulars: First, the organ voluntary was a careless and utterly inappropriate pot-pourri of familiar opera airs, such as would have been appropriate for an entre-act at a theater. The opening anthem was rather commonplace, but fairly sung, and, perhaps, unobjectionable. The brief New Testament reading was immediately followed by a second anthem with solos, which, after the distressing voluntary and the long opening anthem, already suggested the idea that the choir intended to take entire possession of the services. When, finally, at the conclusion of the Old Testament reading, the organist sounded the alarm for a third anthem, but having played a few introductory bars, changed his mind, his music, and his key, dashed off into another noisy anthem with solos, and when this anthem proved to be nothing but a wretched adaptation of the Miserere and Prison Air from Verdi’s Il Trovatore, of which the original passionate words, “Leonora, be mine,” were unpleasantly recalled by the quasi frantic religious appeal. “Father, be mine,” we confess we never felt more complete sympathy with Luther’s alleged throwing of his hymn book; never before realized how completely a vulgar choir-leader has it in his power to abuse and destroy the devotional character of public religious services.
The Liberal Christian evidently is of much the same mind with the Congregationalist, as to the “incubus” on the churches.