Earlier text: New LightsThe Reformed Mormons.
By Dudley Marvin Canright
EVIDENTLY the reign of Brigham Young in Utah is waning. The influx of Gentiles, and Gentile thought, has done much to weaken his power; but a worse calamity than this has befallen Mormonism. A reform, or liberal, party has lately broken off from the regular Mormon church. It opposes Brigham’s rule, polygamy, &c. It starts off quite strong, publishes a paper, &c. It numbers among its leaders and supporters many who were prominent among the Mormons, as elders, preachers, missionaries, merchants, writers, &c. The religious principles, held by this party, are somewhat striking, showing what Mormonism ultimately leads to. Really, it is only another phase of spiritualism. Mr. Harrison, in a speech reported in the Salt Lake Tribune, July 15, says:— “I bless God that in my early days I joined the Methodist church, and in later years, the church of the Latter Day Saints; both were to me a means of growth. Christ, I then considered an indispensable means of salvation. Now, I feel that a man has the means of growth within himself, and that he could attain to salvation even though he never heard of Jesus Christ; yet Christ has made many men know God. But all of truth is not included in the church, nor all knowledge of God found in the Bible. We are not so dependent upon Jesus as we have been taught. We are our own saviours. Where did the Nazarene get truth? He had no Christ to go to. He found it, where we too can get it, in our own souls.” “An Old Mormon,” in the same paper of the same date, says:— “Thou exalteth the man above the hour of ignorance and vile servitude, to know that he is a god. Yes, man is a god—man in this, and in his more exalted spheres—and the only personal god we shall ever know. Man himself is a living, breathing proof of this, and the highest authority in existence. What living being is greater than man? Those who have passed to spirit life are men disembodied; and men in all spheres are greater than each other only as they are better and wiser, and not because they hold the keys of a certain undefinable power called “priesthood,” or because they suppose themselves specially appointed by some unseen and unknown power they worship as God. These specially appointed priests ask the sanction of the people to their imaginary appointments; then who gives them their seat of power? The people—the gods.” Then the editor, in the same paper, says:— “It is now inquired how many people there are in our Movement. We reply, ‘Quite a few.’ In the first place, there are about eleven millions in one section of the Progressive Movement alone, known as spiritualists; then there are all the anti-slavery advocates in the world; then all the republican overthrowers of king-craft and despotism in Europe; then all the believers in woman’s right to equality before the law; then the millions of rationalists and freethinkers of Europe and America, together with all the philosophers whose scientific demonstrations are upsetting the superstructures of the world, and, finally, all the progressive members of the churches, led by such men as Beecher, Chapin, and others, who, one by one, and as quietly as possible, are dropping their old hell-fire, devil, and literal resurrection dogmas, and adapting their faith to geology and other sciences. Fifty millions would not sum up this army of Progress. This is the Movement to which we belong. It is about as large as Mormonism already. It is the ‘new’ Movement only to Utah; if it is ‘new’ here the more the shame for Utah.” This will suffice to give us a pretty fair idea of the doctrines of this party. No personal God, no hell, no resurrection of the body, rejection of Christ and the Bible, and, finally, man is a god, the only God. It is astonishing how these ideas are spreading of late. We well know that the whole ten or eleven millions of spiritualists hold these points as prominent parts of their doctrine; but who would ever have supposed that a Jew would deny the existence of a personal God? Yet in their late Rabbinical Conference, prominent Jewish Doctors introduced resolutions denying the existence of a personal God. Dr. Myer said, “That he is opposed to any stereotyped form of prayer, because prayers are addressed to a personal God in whom he does not believe.” “Dr. Wise put his belief in this form, ‘The idea of a personal God, accepted in theology as a technical term, is not Jewish at all. The God of the Bible is the Jehovah, i. e., the Infinite and Absolute, the Substance and Essence of all that is, was, and will be. This Cause of all causes, this Understanding supreme, Love, Justice and Holiness universal, cannot be thought of or even imagined as personal. Theology bases the idea of a personal God upon the doctrine of incarnation.’ With this statement The Jewish Messenger, while asserting that ‘these conventions are mischievous,’ are animated by ‘a migratory desire,’ tend to weaken all religion, and lead the young to become infidels,’ is nevertheless so far in accord, as to declare that ‘every child in Israel is aware of’ its truth. The Jewish Times, also, though a bitter opponent to the Convention, says delightedly of Dr. Wise’s definition, ‘This time he is logical.’” It is true that this new doctrine is opposed by many of the Jews, probably by the majority; yet it shows which way they are drifting. I notice also that the more radical of the Unitarians are talking the same style—no personal God, only a principle. Faith in a living, personal God, in Jesus Christ as the only Saviour of man, and in the Bible as an infallible book, is fast dying out from this generation. A sort of refined atheism is taking its place. This fact is becoming so prominent that Mr. Greeley has noticed it in the Tribune, and justly condemned it. We are painfully reminded of the words of our Lord, “Nevertheless when the Son of man cometh, shall he find faith on the earth?” Very little, indeed, at this rate, if time lasts much longer. We are also reminded of the prophecy of Jude, that certain men would “deny the only Lord God, and our Lord Jesus Christ.” Jude 4. Indeed, these are perilous times. Nothing but the truth, and a close walk with God, can save us from falling. The National Reform Convention at Cincinnati.
FROM the Detroit Post’s concluding report of the Cincinnati Convention, we give the following extracts, in addition to what was given last week:— CINCINNATI, Feb. 1. The National convention in favor of a religious amendment to the Constitution met this morning; Dr. Browne of Titusville, in the chair. The Committee on business reported in favor of allowing the remonstrance of F. E. Abbott to be read. Mr. Abbott did not read his remonstrance, but made a few remarks indicating its character, to which the Rev. A. D. Mayo briefly replied. The discussion was then stopped by a motion to have the remonstrance referred to Dr. Mayo with instructions to present it with his reply for publication. The resolutions presented last evening were then taken up seriatim, discussed, and passed with slight amendments. In the third resolution the word State was stricken out so as not to limit it to State laws. The discussion on the resolution in regard to the Bible in schools was somewhat extended. The Rev. H. H. George made the point that the question of the legality of the requirement to have the Bible read in public schools was now pending in the Supreme Court of Ohio, and would, if possible, be taken to the Supreme Court of the United States where, although Justice Strong was chairman of the convention, and other Christian men were on the bench who were desirous of giving the Bible to the children of the country, yet they would be obliged to decide the matter according to constitutional law, and in the Constitution of the United States there is no law recognizing religious morality, and therefore the enemies of the Bible have much to hope when the question comes before that court. The substance of Mr. Abbott’s remonstrance was that this proposed amendment would have a tendency to create an aristocracy of Christians; would incite persecution; would render incapable of holding office all citizens who could not subscribe to the principles of Christianity, and warned the delegates that the surest way to secure the ruin of the country and of the Christian religion itself was to ingraft a creed into the constitution of a State. The Rev. A. D. Mayo replied to Mr. Abbott. He said this protest contained the gist of popular objection to this movement; that the Nation will be bound to deny all political rights to all who do not believe in Christianity, and it will cause persecution, and finally a bloody war. It seemed strange that such calamities should be foretold, for what this convention asks is but to put in the Federal Constitution, what is already incorporated in nearly all the State constitutions. * Missouri, after the Rebellion, formed a new constitution, and put in its preamble a more full acknowledgment of the dependence on God than any State. It even thanked God for saving them from the Rebellion. They did not disfranchise disbelievers, but enfranchised the very rebels they thanked God for delivering them from. No union of church and State followed, for they gave a most tremendous guarantee of religious liberty. Thus the people of the United States will finally do. They will persecute no man save him who seeks to destroy the inheritance of American freedom, and he will be destroyed. [Applause.] The Committee on Enrollment reported more than 250 delegates from 10 different States, viz.: Ohio, Pennsylvania, New York, Michigan, Indiana, Illinois, Wisconsin, Kentucky, Kansas, and West Virginia. Evening session.—Before the final adjournment a committee on nomination of officers was appointed, as follows: The Rev. J. F. Morton, W. H. French and H. Martin. Addresses were made by Prof. Stoddard on the relation which the character of a State bears to a written constitution, and by T. P. Stevenson, editor of the Christian Statesman, of Philadelphia, on the practical value and effect of the proposed amendment. The Committee on officers reported the following for the ensuing year, and the report was adopted: President, Judge Wm. Strong, of the United States Supreme Court; Vice Presidents, Gov. Washburn, of Massachusetts; Gov. Harvey, of Kansas; Gov. Padelford, of Rhode Island; Ex-Gov. McClurg, of Missouri; Lieut. Gov. Cumback, of Indiana; Judge Murray, of the New York Supreme Court; Judge Hogan, of the Superior Court of Cincinnati; Felix R. Brunnot, of Pennsylvania; John Alexander, of Philadelphia; Charles G. Nazro, of Boston; Thomas W. Bicknell, Commissioner of Public Schools of Rhode Island; James W. Taylor, of New York; Prof. Lewis, of Union College, New York; Edward S. Toby, of Boston; Bishop Eastburn, of Ohio; Bishop Cummins, of Kentucky; President Finney, of Oberlin College, Ohio; President Merrick, of the Ohio Western University; President Cummings, of the Western University; the Rev. A. D. Mayo of Cincinnati; Bishop Morris, of Ohio; the Rev. Dr. McIlvaine, of New Jersey; Professor Stoddard, of the Wooster, Ohio, University; Bishop Simpson, of the Methodist Episcopal church; Dr. Blanchard, President of Wheaton College, Illinois; Dr. Hart, principal of the State Normal School, of New Jersey; Bishop Kerfoot, of Philadelphia; Bishop Huntington, of New York; Dr. Cuyler, of Brooklyn; Bishop Scott, of Delaware; Prof. Seely, of Amherst College; Bishop McIlvaine, of Ohio; President Miner of Tufts College, and the Rev. Dr. Edwards, of Illinois; General Secretary, the Rev. D. McAllister, of New York; Corresponding Secretary, the Rev. T. P. Stevenson, of Philadelphia; Recording Secretary, the Rev. W. W. Barr, of Philadelphia; Treasurer, Samuel Agnew, of Philadelphia. The Executive Committee, in addition to the Secretary and Treasurer, are the following: B. P. Sterling, Joshua Cowpland, John Alexander, James S. Martin, the Rev. Dr. Wylie, Robert Taylor, Wm. McKnight, Thomas Walker and Thomas Brown, of Philadelphia; the Rev. Wm. L. Owens, of Pennsylvania; Henry Harrison, Geo. Silver, Robt. B. Maxwell, Wm. Neely, Walter T. Miller, James Wiggins, Henry O’Neill, Hugh Carlisle and James Spence, of New York; D. Chestnut, of Pittsburgh; Henry Martin, of Cincinnati. The usual vote of thanks followed, after which the convention adjourned sine die. No Gift in Prayer.
By R. F. Cottrell
PROFESSORS of religion excuse themselves from taking part in the prayer-meeting, because, as they say, they have no gift in prayer. It would seem, from such confession, that if they really felt that they were gifted, so that they might be proud of their prayers, they would pray to be heard of men. The Pharisee, in the parable, was gifted in prayer; but the publican prayed. Should a man see himself in danger of sudden death, he would not be very apt to neglect to call aloud for help because he was not particularly gifted in making his wants known. His voice might be far from musical, and his expressions rude and broken, but the sense of danger and the strong desire for help would cause these things to be utterly forgotten. He would not think of excusing himself or making any apologies. The publican felt his pressing need. And when these persons that have no gift in prayer feel theirs, and see themselves in their true light, instead of excusing themselves because they have no gift, they also will cry, “God be merciful to me a sinner.” And being justified by grace, and cherishing a feeling sense of God’s great goodness and their own unworthiness, they could cheerfully pay their vows to the Most High in the presence of all his people; and say, in the language of the Psalmist, “Because he hath inclined his ear unto me, therefore will I call upon him as long as I live.” Let a person see his lost condition, and he can pray. Let him be truly converted, and he can pray and praise in the congregation. The want of a gift originates in the pride of an unconverted heart. When self is humbled, and God exalted, we can glorify God in the use of just such gifts as he has given us.
R. F. COTTRELL. Monthly Meeting in Jackson.
By J. H. Waggoner
THIS was the best meeting I ever attended in Jackson County. 1. The difficulties in Leslie, which have so long perplexed and oppressed this church, have been amicably settled, so far as time and opportunity have allowed, and the meeting in Jackson ratified the action of the branch in Leslie taken when Bro. Van Horn was there. This, we sincerely hope, may be permanent; and if it shall be, it will be a great relief to the whole church. 2. Some who have newly come to the Advent faith in Grass Lake were present, and added much to the interest of the meeting. Bro. and sister Casselman have great reason to rejoice that the Spirit of the Lord has led them, by the study of the Bible alone, into the full faith of the present truth. Truly the Lord is working for his cause and people. “Light is sown for the righteous;” and if we are humble and devoted, he will bring us to the knowledge of saving truth, even as he did Cornelius. 3. There are some earnest, honest souls who are inquiring the reasons of our hope, and gladly receiving the truth as they learn it from the word of the Lord. Some, who are looking for the Lord, and have been taught that the “everlasting gospel” message of Rev. 14 was given in the great Advent movement of 1844, and that the fall of Babylon indicates the declension of piety in the churches of the present day, cannot see why the “third angel,” which “followed them,” just before the Son of Man comes on the white cloud, must not now be in order of fulfillment. And we can but approve their judgment. An incident related to me there reminded me of a similar one in Maine. Said a brother, “I asked one of our preachers what the ‘third angel’s message’ was, and if it must not be fulfilled before the Lord comes; and he turned away with the reply, ‘I don’t know anything about it; go to the seventh-day folks; they claim to know what that is.’” “And,” said the brother, “I did go to them, and am happy to say I found out what it is.” The incident in Maine was as follows: A sister in Richmond asked Israel Damman, some two years ago, what the mark of the beast was, in the third angel’s message of Rev. 14. Turning away, he only said, “That’s a political question.” We can have no doubt that his word is fast coming true; and it is a political question in which all have a deep interest who love God’s commandments, and desire to escape the seven last plagues. My visit to Jackson was a season of constant labor, public and private, early and late; but it was an opportunity for which I feel grateful, and I pray that the inquiring souls may find all the truth, and that mourning ones may soon find the comfort the Saviour promised to such. One thing I had an opportunity to notice which is worthy of remark. As soon as persons become interested in the third angel’s message they begin to talk of the great work of preparation for the Lord’s coming. Immediately they begin to search their hearts, and to humble themselves before God; while they, who deny this message, talk with great confidence of their own readiness to meet their coming Lord. When we consider what the Scriptures teach concerning the coming persecution and time of trouble, we greatly fear they will meet a sad disappointment in that day. But the Lord will “avenge his own elect that cry unto him day and night.” May he, by his own Spirit, give us a spirit of crying before him. California.
By John Norton Loughborough
In my last I made some reference to the Jenks’ tract which has lately appeared from Petaluma, in which an effort is made to establish Sunday keeping on the authority of the fathers. I gave also a couple of extracts, showing how the tract was spoken of in the prints here. The Pacific Churchman is the organ of the Episcopalian denomination on this coast, and is the paper through whose columns Mr. Jenks’ articles first appeared. It comes out against the article of the Pacific with the following in its Number of Dec. 7, 1871:— “Mr. Jenks’ tract upon the ‘Lord’s Day in the Early Church’ is meeting with favorable reception almost everywhere, as it deserves. The Pacific has a long and on the whole favorable notice of it, but the following extract is somewhat peculiar: “‘We are glad that Mr. Jenks has met the Sabbatarians on their own ground, and yet we cannot avoid expressing the opinion that the root of the matter lies deeper, and that what is wanted is an entire abandonment of the Old Testament standpoint, and a firm adherence to the evangelical platform, from which all ‘dead’ works and ‘rudiments of the flesh’ are swept away, and where faith and love take the place of all ceremonies, observances, and prohibitions, whatever. ‘He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it.’ Romanism is a return to the Jewish standpoint so complete and extensive that it makes the attempts of the Protestant sects to do the same look very small indeed.’ “‘Surely the Pacific does not mean that the moral law as given in the decalogue is to be ‘abandoned.’ We know that the ‘Plymouth Brethren’ advocate some such notion, but did not quite look for it from a Congregationalist. It is true that ‘Romanism is a return to the Jewish standpoint,’ but it is not so much a return as the Puritans undertook to make;—these last, in fact, are the most inveterate Judaizers of the latter days. The word ‘Sabbath,’ which is constantly upon their tongues is a standing witness of this, and the whole terminology and temper of Congregationalism are essentially that of the Old Testament rather than of the New. This is what puzzles us in the above criticism. The fact evidently is that the Pacific does not like the mode of the argument. It is a two-edged sword, and one Congregationalists do not like. Mutatis mutandis, let Mr. Jenks or any one apply it to the Episcopacy and there will be a flutter in the Congregationalist camp. There is not one argument, we believe, for the ‘first day,’ but is equally good for the three-fold ministry. It should seem scarcely necessary to add, that St. Paul, in the above text, alludes to the Jewish and not to the Christian ‘Sabbath.’” The force of this expression concerning the three-fold ministry will be apparent, when it is remembered that the strong fort of Episcopalians in their ideas of the Episcopacy, is the testimony of the fathers. I am glad to learn that Bro. Andrews will give this tract some attention ere long. It is strange how people are willing to leave the plain word of God for human traditions, but we must patiently and earnestly strive to show them the difference between the Lord’s word and that of men. When I was writing my last report we were having the first heavy rain of the season, but it has continued to rain more or less for the last twenty-six days, and the fall of rain up to this writing is about thirty inches. It has been quite difficult getting about, and is getting to be more muddy every day. With all this I have had some very interesting and encouraging meetings. Dec. 22, I was at Bloomfield. Had a good meeting in the evening. We parted, expecting to meet the next day (Sabbath); but at 5 A. M., Sabbath morning, I was awakened by Bro. Palmer, in whose house I was stopping, by the words: “Bro. Loughborough, will you let me take your gum coat, to go out and see to the cow and horses? We are all afloat. The town is the worst flooded I ever saw it.” Sure enough; I found on looking out of the window that Bloomfield looked more like a vast lake with houses anchored in it than anything else. The poor cow stood frightened, the water nearly up to her back. No meeting that day. Sunday, at 11 o’clock, the water had so subsided that we got together and had a meeting over three hours long. In this meeting we commenced the organization of a church with eleven members. Others will unite who were not able to get there at that time. We also organized a missionary society on the plan proposed in the REVIEW, Vol. xxxviii, No. 18. Our meeting was encouraging to those who could attend. I succeeded in reaching Santa Rosa, a distance of fifteen miles, by Tuesday noon. The week following, at Green Valley, I lost three appointments out of four by violent rain. I had opportunity for one meeting, which was solemn and interesting, and I trust may be of lasting benefit to those who were permitted to assemble. I had opportunity to converse with some on first-day; but the rain was so violent as to prevent meeting. On my return from Green Valley, I went to San Francisco, where I held four meetings, besides some extra business sessions. I found the company there of good courage, united, and though subjected to some business perplexities, some of them, in consequence of keeping the Sabbath, their faith and trust is in God; and he smiles upon them in their effort to make “a covenant with him by sacrifice.” I found Bro. Cornell with improving health, in good spirits, and trying to do his part in the work there. Our first meeting, on the evening of Jan. 4, was a business meeting, and our first business was to hear the report of a committee who were previously appointed to receive and dispose of jewelry that members had on hand, so as to use the means in advancing the cause of truth. The committee made a substantial report. Some nineteen dollars in coin were laid on the stand, and a bar of bullion composed of the balance of the jewelry, which had been melted, and assayed by a Christian assayer gratis. The bar bore his stamp as worth over fifty-two dollars in coin. So the proceeds of their jewelry fund was over seventy dollars. According to previous arrangements some twelve dollars of this was appropriated to purchasing articles necessary for the ordinances, and the balance reserved to be attached to the funds of the missionary society when it should be organized. We then proceeded to organize a missionary society, adopting the constitution recommended in Review, Vol. xxxviii, No. 18, fixing upon $1.00 as the price for memberships. Over thirty have already given in their names as members of this missionary society. I had also three solemn and interesting meetings for preaching and religious worship. At the close of the discourse on the Sabbath we had our first communion season. The season was solemn and impressive. While Bro. Cornell was gone to Healdsburg on Sunday to attend the funeral of sister Annie Poole, the married daughter of the wife of Bro. Kellogg, I gave two more discourses to interested and attentive audiences. Four more members were united with the church while I was in San Francisco, and two others request baptism and admission into the church. Next week, the meetings are to be moved back to the Harrison Street Church, as we now have the privilege of occupying it part of the time on Sunday, which we could not do when we had it before. It is a much more comfortable and convenient place than the hall we have been occupying. Systematic Benevolence pledges for the church in San Francisco, already amount to over $1100.00 per year in coin. We expect more will be added to this by others who contemplate uniting with the church. Bro. Cornell is writing some important and interesting articles during this rainy time, and speaking twice a week in the city. Union and harmony prevail in the meetings of the church. May God keep, bless, and add to their graces, and add to their numbers such as shall be saved. Since returning to Santa Rosa I have received a letter from Bro. Otis, of Gilroy, who, with his wife, are non-resident members of the San Francisco church. Without knowing what we were doing in San Francisco, he and his companion were moved upon to dispose of their gold jewels, and have done so. They report eighteen dollars in coin as the proceeds of their sale, to be used as tract fund. There seems, on the whole, to be a desire in the hearts of the Lord’s people on this coast to get nearer and still nearer to the Lord. For the fostering and encouragement of such desires, and for the further spread of the truth, I will patiently and earnestly strive to labor, the Lord being my helper. Without him, our efforts are vain. Santa Rosa, Jan. 12, 1872. New England.
By S. N. Haskell
Jan. 11, in company with Bro. Andrews, I left Battle Creek for the East. Spent the following Sabbath and first-day in Western New York. Was much pleased in seeing the spirit manifested by systematically entering into the missionary work. If the tract societies are entered upon in the right manner, I do not believe there will be one single failure. There may be local churches that will organize themselves into tract societies and be successful; but, if the different State Conferences will take hold of the matter, select proper persons, and unitedly make one general rally, it will not only result in spreading the truth into every nook and corner of the land, and thus prove the salvation of many, but will prove the salvation of hundreds who are now withering spiritually for want of activity. Let there be a system in which all can act a part, and those of experience and judgment instruct those who are anxious to do something, how to take hold, that all who have the cause at heart may feel that they are doing something to advance the cause of their divine Lord; and it will give life to every part of the body. Jan. 20 and 21, was at the quarterly meeting in Rhode Island. Our meetings were accompanied with some degree of God's Holy Spirit. The tract-society meeting spoke well for that State. Most of the brethren and sisters manifested an interest to get hold of the work in such a manner as to work in harmony, and not only spread the truth, but free the cause from reproach. As we were gathering for meeting on first-day evening, our hearts were made sad by the news that our Bro. Halloway was drowned. In conversation with him, as he left for home Sabbath afternoon, with a cheerful countenance he spoke of his hope and bright prospect for the kingdom, not thinking that in less than two hours his life record would be closed up for the final examination in the court of Heaven. On the evening of the 25th, met with the church at Exeter, Rhode Island. Continued with them over the following Sabbath and first-day. We trust our meetings were profitable. It is our prayer that God will be with those who have a spirit to labor in harmony with present truth, and crown their efforts with success. In the work of God, no effort put forth from a heart prompted by love is lost, but Christian simplicity, ever possessing a teachable spirit, is a state of mind that is highly prized in the court of Heaven. When the burden of this work is so felt that we individually take an especial interest in every branch of it, Health Reform, Systematic Benevolence, and every enterprise connected with it, we shall be strong. This spirit is getting hold of some here, for which we feel thankful. S. N. Haskell. WATCH against it. There is danger of its stealing upon us unawares. You may love the world, without being rich. No matter how poor you are, you will drink in the spirit of the world unless you absolutely guard against it. Remember that, respectable as worldliness is, even in the church, it is nevertheless a damning sin. The Bible says, If any man love the world, the love of the Father is not in him. This is plain. Again it is affirmed, that no covetous man who is an idolater hath eternal life abiding in him. But no one can doubt but that the love of the world is common among professors. We are liable to be carried away by the current. How may we know whether we love the world or not? If worldly motives exert a stronger influence over us than love for God and his cause does, it is a sure sign that we love the world. Why will the invalid leave family and friends, and at71 a great expense visit some famous physician, and submit to take unpleasant remedies, and endure great self-denial? It is because life and health are prized more than ease or money. So, if one will give money for the rent of a pew which he would not give to have the gospel preached freely to all, it is because he loves social distinction more than he does the souls of his fellow-men. So, church festivals are justified, on the ground that more money can be raised in that way than in any other. What is this but an acknowledgment that professed Christians love their own appetites more than they do the cause of God? We always seek most earnestly for that which we love most. So, if you find yourself seeking after gain more intensely than you do after God, you may rest assured that you love the world. If you are ready to make sacrifices of ease and convenience to promote worldly interest, which you would not make to promote the cause of God, without doubt you love the world. If you will take risks and assume responsibilities for the prospect of gain, which you would not take in the cause of God, it is because you love the world. God is a sure paymaster; But the worldling, whether in the church or out of it, does not trust him. Again; you may know whether you love the world, by the gratification which you feel at its possession. If worldly prosperity elates you, and adversity depresses you, if your religious enjoyment fluctuates with your outward circumstances, you are evidently a stranger to the joys of salvation. If you grieve more over the loss of property than you do over the withdrawal of the favor of God, it is of no use for you longer to profess religion. You need convicting and converting. Examine yourselves carefully, then, at this point. It is a point likely to be overlooked. But it is, nevertheless, of the utmost importance. You cannot afford to lose your soul for the baubles of earth, which endure but for a season. Remember, then, that Jesus says, Ye cannot serve God and mammon. My last report of meetings was from Texas, N. Y., Dec. 18, 1871. I had then given two discourses in the Union meeting house. Bro. Wilcox joined with me in labor. The house being occupied a part of the time by the Methodists, and the weather being very stormy, the circumstances were unfavorable. But I held meetings as often as I could for about two weeks, when, during the progress of the Methodist quarterly meeting, the house took fire from the stove and was burned down. Some of the friends kindly opened their dwelling houses to us for meeting, and we occupied the school-house a few times. We held about twenty meetings in all, and visited much from house to house, and distributed and sold some tracts. As the result of our effort, two families decided to keep the Sabbath, and others were much interested, and quite a number confessed their belief in the Sabbath and the near coming of the Lord, some of whom we hope will obey the truth. We also held several interesting meetings in a school-house about one mile from Texas village. The people generally were much interested. But one man manifested his opposition by ordering the house closed for all purposes but for school. And thus the house was closed, much against the wishes of most of the inhabitants. I believe there are those there who will yet obey the truth, and hope the way will open for further meetings. F. WHEELER.
VERMILLION, N. Y., JAN. 31, 1872. CONFORMITY TO THE WORLD.
By Rebekah Smith
To this vile world be not conformed, in holy writ we read,
We find no license to adorn where there exists no need.
Shall we for naught spend time and means, but like the world t'appear,
And yet profess that we have done with all things needless here? We must account for what we spend in all this extra show;
And whose approval shall we gain? Not that of God, we know;
Nor yet the world's; its just remarks reproach us for the same;
So we add naught in Heaven or earth, by this, to our good name. The good name Solomon describes, no artificial flowers
Nor rarest tint can e'er enrich—be this name ever ours.
The bands of velvet, taste, and braid, but for a moment please;
And can we ask the Lord to bless, while working over these? The way exact we may not find, so narrow and so strait;
But useless trimming never will a heavenly peace create.
Says one, I feel reproved for this: would you, if it were right?
True freedom we can only know, while walking in the light. By heedless wandering from the light, we fall into the snare;
But conscience will, if we'll obey, all condemnation spare.
We give our souls the wounds they feel, by self-indulgence here,
Self-conquest is the only path, unto a holier sphere. By this keen process let us be, refined, exalted too,
And with the King of kings at last the city's gates go through.
Our hight of glory there will be as here our works have been;
Each self-denying act of love will be rewarded then. West Wilton, N. H., Dec. 27, 1871. Oh, my Father!
Take me,
Make me
Pure and holy, all thine own;
May each changing moment find me
At thy foot-stool,
Near thy throne. Oh, my Saviour!
Cleanse me,
Fill me
With thy precious love divine;
May no earthly idol lure me
From the sacred
Cross of thine. Holy Spirit,
Woo me,
Win me,
By the gentle cords of love;
Guide me, guard me, safely lead me
To my heavenly
Home above.