p. 174 | Signs of the Times, Vol. 2, No. 22. (5/11/1876)

Weak and Evasive.

By John H. Waggoner

When we present the subject of the gifts of the Spirit of God, and insist that they are the means whereby the church is to be brought to that state of unity and consecration which is necessary to be prepared for the coming of the Lord, we are frequently met with the declaration that, “We have the Bible and that is enough; we do not need these things in the church.”

We never hear this without astonishment that professed Bible readers and Bible believers are so blinded and deceived as to think that is a reason.

We accept the doctrine of the gifts of the Spirit in the Church because we have the Bible; because we cannot receive the teachings of the Bible in full without accepting that doctrine.

We believe that we are in the last days; that the Lord is soon coming; that we have a message which is designed to prepare a people to “stand in the battle in the day of the Lord;” that probation will end before the Lord comes, and the plagues of God’s wrath will fall upon all who are not prepared to stand with the sanctified company of saints. This is a special message, and an extraordinary preparation is necessary to stand in the perils of that day when the mediation of our Saviour is ended, and sin can no more be forgiven.

In Rev. 12:17 the remnant people are pointed out with two prominent characteristics. They keep the commandments of God—all of them, not rejecting or changing one to conform to the popular prejudices of the age—and they “have the testimony of Jesus Christ.” This, in Rev. 19:10, is declared by authority to be “the spirit of prophecy.”

Some contend that this testimony of Jesus Christ is that which Jesus testified when he was on earth; that is, his words, as contained in the Gospels. But this definition is positively shut out by the inspired definition given in Rev. 19:10. It is not that which was testified long ago; not the possession of the words of the prophecies given ages ago, but it is “the spirit of prophecy;” it is that gift of the Holy Spirit by which words of prophecy are spoken for the “edification, and exhortation, and comfort,” of the church. 1 Cor. 14:3.

This view of the scripture in question, and of the characteristic of the remnant, is made sure by the following. Paul, in his letters to the Corinthians and to the Thessalonians, speaks by prophetic power to the saints who will not sleep, but will be alive and remain unto the coming of the Lord. In one letter he says to them, “I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in everything ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you: so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ; who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.” 1 Cor. 1:4-8.

Here is a company who shall be blameless in the day of our Lord Jesus; they are waiting for the coming of the Lord; they come behind in no gift, that is, the gifts of God’s Spirit are fully restored to them, for the testimony of Christ is confirmed in them. This language is too plain to be mistaken.

In the other letter, after assuring them that the Lord himself will come, and that they shall be caught up together with the resurrected saints to meet him in the air, and that they are not in darkness that that day should overtake them as a thief, he adds:— “Quench not the Spirit. Despise not prophesyings. Prove all things; hold fast that which is good. Abstain from all appearance of evil. And the very God of peace sanctify you wholly, and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” 1 Thess. 5:19-23.

Here is no ground left for even an evasion. He prays that their bodies may be preserved blameless unto the coming of the Lord, which will be the case with those who do not go into the grave and see corruption; he exhorts them not to quench the Spirit; not to despise prophesyings; to prove all things; to hold fast that which is good. This would be a useless exhortation were there to be no prophesying in their days. To despise prophesying will be to quench the Spirit, because the Spirit is grieved away when its gifts and offices are neglected, or rejected.

And some who have professed for years to believe the present truth, say they are not satisfied in regard to the Testimonies to the Church; they have not examined the subject, and therefore are not prepared to endorse them. Such are guilty of disregarding the express injunction of the Lord by his apostle. They profess to be of the remnant people who keep the commandments of God and have the testimony of Jesus; in whom this testimony will be confirmed so that they shall come behind in no gift; and will be found waiting for the Lord from Heaven. They believe they are of the number who shall see the Lord himself descend, and that they are the ones who are assured that they are not in darkness that that day should overtake them as a thief. If in this they are correct they are the very ones who are commanded to “despise not prophesyings,” and to “prove all things.” What excuse or reason have they to offer to the Master for this neglect of his injunction?

The message brings the gift of prophecy to view; it is to be confirmed in the remnant. Here is something which bears every mark of a genuine gift; it enforces the message; it incites to holy living; it exalts Jesus and his Word; it coincides with the purity of the law of God in letter and spirit; and yet these professed believers of the message despise it without a reason, and refuse to prove it that they may learn its character and its claims. We think the profession of such is a spurious one; their claim to be in the message is not valid; their hope is vain; they are deceived and deluded.

The Bible is sufficient, if taken as a whole; when a part is rejected the other part is not sufficient, because it is not as God has given it. The Bible teaches that the Father has conferred two gifts upon man: He gave his Son, and his Spirit, to work out our salvation. Were a man to say, “We do not need the Son of God as our Saviour because we have the Bible,” he would depart no further from the truth, and give no greater proof of folly, than he does who says we do not need the direct aid of the Spirit of God because we have the Bible.

By the Word of God—the Bible—we learn that God gave his Son, and that without the Son we can do nothing. By that same Word we are informed that the Son is with his people by the Spirit’s presence and power. By that Word we are told that Jesus purchased the gifts of the Spirit for men, and that God had set them in the church. By the same Word we are instructed that these gifts are Heaven’s appointed means to perfect the church and bring it where it may meet the Saviour’s prayer for its unity in faith and spirit. By the Word we learn that the Spirit was grieved and quenched by the “falling away,” and the church passed under a dark cloud of worldliness and error, and by the Word we are shown that God will pour out his Spirit upon, or confirm the testimony of Jesus in, the remnant, that at the coming of the Lord he may present to himself a glorious church; a select company in whose mouth shall be found no guile, who are without fault before the throne of God.

People who ignore so much of the teachings of the Bible as these do, and especially neglect so much of the instruction of the Bible concerning the position and duty of the remnant, should be the very last to plead for that blessed book. Were not their eyes fast closed by the deception of the enemy they would blush for their inconsistency.

We ask them to point to something decisive which has been accomplished for the present truth by those who deny the gifts. Show us the company or the individuals who have long retained their faith in the third angel’s message who denied the testimony of Jesus to the church. “Bring forth your strong reasons.” Show even your own consecration to the cause, or acknowledge that a denial of the gifts destroys faith in the message and weakens the efforts of all who take such a position. The dragon will make war against those who keep the commandments of God and have the testimony of Jesus Christ. Let all know of a surety that in fighting against the testimony they are already doing service to the dragon, and unless they repent and reform they will share the fate of the dragon, as shown in God’s holy Word.

J. H. WAGGONER.

No Law—No Transgression.

Those who keep the seventh day as the Sabbath of the Lord, are sometimes branded by those who keep the Sunday, the first day of the week, as sinners, because they labor upon the so-called Christian Sabbath, or Sunday. Is it a sin to work upon the Sunday? I think not. God has given us a law of ten precepts, and whosoever breaks any one of these precepts of which this law is composed, is a sinner, and is guilty before God. Says John, “Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law.” 1 John 3: 4.

One of the precepts in the law of God says, “Remember the Sabbath day to keep it holy.” By this we learn that one of the days of each successive week is to be kept holy as the Sabbath of the Lord, and if any one should work upon that day which God has honored and commanded to be kept holy, he would be a “transgressor of the law,” and consequently a sinner.

Now which day of the week is it that God has commanded to be kept holy, which is to be observed as the Sabbath? Is it the first or seventh day of the week? Says the Word of God, “Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates.” The reason given why the seventh day is to be kept as the Sabbath is, “For in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day, wherefore the Lord blessed the Sabbath-day and hallowed it.” Ex. 20: 9-11.

By this we learn that the seventh day, and not the first, is the Sabbath enforced by the decalogue; and in vain have we searched through the pages of inspiration for a command to keep Sunday; and we feel safe in saying that it cannot be found only in the traditional legends of the Catholic church, “the mother of harlots,” and her prostitute daughters. And Paul says in Rom. 4: 15, “For where no law is there is no transgression.” And “sin is not imputed where there is no law.” Hence if there cannot be found a law in the Bible that says that Sunday is the Sabbath, and that labor should not be done on that day, how is a man that works on Sunday a sinner for so-doing.

I know that nearly all christendom is keeping Sunday in place of the Sabbath, and some urge this in favor of Sunday-keeping. They say that they keep Sunday because the multitude do. Says the prophet, “Thou shalt not follow a multitude to do evil,” Deut. 23: 2. “My son, if sinners entice thee consent thou not. My son, walk not thou in the way with them, refrain thy foot from their path.” Prov. 1: 10, 15.

Again, “There is a way which seemeth right unto a man, but the end thereof are the ways of death.” Prov. 14: 12. Sunday-keeping seems right to the multitude (or at least they say so), but “the end thereof are the ways of death,” for in keeping Sunday they break the Sabbath, and that is sin, and Paul says that “the wages of sin is death.”

There is not a single promise in the Bible for those who keep Sunday; but many precious promises there are for those who keep the Sabbath. They will have “right to the tree of life, and enter in through the gates into the city.” Rev. 22: 14. Let those who charge Sabbath-keepers as being sinners because they work upon Sunday, beware lest the guilt be found upon their own selves in keeping it to the neglect of the true Sabbath.—Sel.

Trials are Blessings.

By J. V. Osterhaut

HOWEVER difficult to understand or hard to believe, it is nevertheless true. What we call trials are really blessings in disguise. However deep they may probe the flesh or burn the spirit, in the end we are better off with them than without them.

To this fact the Bible, history, science, and experience all bear abundant testimony. The Bible is full of this doctrine, and experience is in harmony with it. Jacob lay down at night with the earth for his bed and a stone for his pillow, but the angels of heaven came and ministered unto him. Joseph's brethren cast him into a pit, but God lifted him from that pit to the premiership of a mighty nation, and has made his name an enduring glory in the earth. David was taken from the sheepcote and the mountain cave to sit upon the throne of Israel, and from his wonderful experience came the psalms he penned—those streams of living waters which have been the delight of the church for almost three thousand years.

Tyrants' swords and prisons only drove Paul and the other apostles nearer the side of Jesus, and kindled upon their lips a holy fire which burned its way into the hearts of the people. The stones of his persecutors wrung from the lips of Stephen those beautiful, Christ-like words, “Lay not this sin to their charge. Lord Jesus, receive my spirit.” What a lesson to the church. If the spirit of those words could be universally carried out, no church could ever have a quarrel. But the stones gave us this gem. John too on a lonely island, in banishment, putting the glass of faith to his eye looked straight up into heaven, then seizing his pen gave the church a picture of the glory that awaits her beyond. Ah, the church must forever bless God for Patmos. Standing with John upon that little island, we too can see heaven. Persecutions in all ages have burned up the dross, turned weakness to power, and have added the blood of martyrs to the blood of the Lamb.

Rogers is right when he says,— > “The good are better made by ill, > As odors crushed are sweeter still.” > > —J. V. Osterhaut.

Sabbath.

ABOVE all vanity and sin, How high and pure the holy Sabbath stands, As if within the hollow of his hands Our kind and All-wise Father held it in.

How soft, how pure, how calm and free from care, From all the days of strife and toil before, Oh, let us turn and ope its golden door, With clean washed hands upon the hinge of prayer. —C. C. Advocate.

Spiritual Truth Seen in Daylight

Just as a person with weak sight will yet see things more clearly in the open day than one with the strongest vision at midnight; so a poor unlettered man can discern spiritual truth, as one who walketh in the day; whilst other men, however naturally gifted, do but grope in the night.

Prayers and Tears

PRAYERS and tears are the weapons with which the saints have obtained the most glorious victories.

Missionary Work.

By John Norton Loughborough

I HAVE been requested to make a brief statement of the duties of the different officers of our Tract and Missionary Society. Some have said that they were willing to do faithfully their part, if they only knew what was expected of them. For their benefit I will pen a few lines:—

To have our work prove a success, it will require time and thought, prayer to God for strength and prompt action. We must be willing to do each duty in its proper time, and not keep putting them off till a more convenient season. This is true of the officers as well as the members. Of course much of the success of the Society is due to efficient officers who should seek to stimulate to activity and promptness all subordinate officers, and they, in their turn, should infuse life into the members. Yet the officers of the society must have the hearty co-operation and support of each individual member.

THE STATE SECRETARY.

This is really one of the most important offices in the Society. The State Secretary should know at all times the standing of the State Society and the standing of each district with the State Society, and just where there is a lack of promptness and activity in the work. By his books in which he has a record of the workings of each district, he may learn their standing. In case any district is failing to be prompt in their duties, financially or otherwise, it is the duty of the State Secretary to write, stirring them up to duty. It is also the duty of the State Secretary to be so thoroughly acquainted with the workings of the Society that he could, at any time, give instruction to other officers, should there be any who did not fully understand how to properly perform their respective duties. This would, perhaps, require patience and often much labor in letter writing, but who could be better prepared to do this work more effectively than the Secretary, as he has an opportunity of knowing just where help is most needed, and should know how to render the required assistance? As before stated the success of the Society depends largely upon the efficiency, activity, earnestness, and devotion of the State Secretary.

The State Secretary needs at least four books.

1. A book containing a list of all persons in the State who have paid $1.00 to become members of the Society. These names should be arranged by the respective districts of the State and by the respective churches or postoffice addresses of scattered individuals, in any district.

2. A record book in which is kept the minutes of the State quarterly meetings, and the yearly meetings of the society.

3. A business book or books, in which is entered a minute of subscriptions sent, and T. and M. business transacted at the Review or Signs Office. For convenience in reference to letters afterwards, it is well that each letter written to the respective offices should be numbered, and that each item of business in each letter should be also numbered. The business books should contain copies of these letters dated and numbered with their items to correspond with the business letters.

4. The State Secretary is expected to keep a cash book. In the first part of this cash book should be an account of all documents purchased by the President for the use of the Society. In the same book should be two debit and credit accounts with each district. One of these is their periodical account with its debit and credit. The other is their book and tract account. The credit on periodical account should be furnished by each district secretary to the State Secretary, when the director pays over the money to the State Treasurer.

All periodical accounts with each district are expected to be square at the end of each quarter. If the periodical account of each district is not square after each State quarterly meeting, it is the duty of the State Secretary to write to the district secretary and director of each district to have the account balanced.

On the book and tract account, credits are given for all memberships, donations and book sales. These credits are not to be taken by the secretary from reports of labor, but from a direct request of the President or district secretary to make said credits. If it is discovered that the quarterly report contains book sales, donations and memberships which have not been credited on the cash book, the State Secretary should call on the district secretary for an explanation.

When money is paid from the State treasury on account at the Review or Signs Office, it should be reported by the President or Treasurer to the State Secretary, so that the record of the same, with date, amount, and to which office paid, can be entered upon the business book.

In case missionary members move from one part of the State to another they should inform the State Secretary, giving the place they have moved from as well as the one they have moved to, so that the Secretary can transfer their names.

The State Secretary should be sure that each district is supplied with blanks before each quarterly meeting. If the report from any district fails to come in before the State quarterly meeting, the Secretary should write to such district immediately after quarterly meeting, calling for said report. Each district secretary should call in all additional reports by the end of one month from the district quarterly meeting, and then spread the report of their meeting, with its workings for the quarter, upon their minutes. All additions to their report thus obtained should be forwarded to the State Secretary that his report may be completed and spread upon the State record by one month from the State quarterly meeting. We will speak of directors and district secretaries in our next.

J. N. LOUGHBOROUGH.

Present State of Religion.

By Dr. Bonar

“Clouds without water, carried about of winds.”

Jude 12.

“Alas! we are a company of worn-out Christians; our moon is on the wane; we are much more black than white; more dark than light; we shine but little; grace, in the most of us, is sore decayed.”—Bunyan.

You ask me what I think of the religion of the present day—its character as well as its progress. I answer, I can hardly tell. Nor am I willing to enter upon a very full or explicit answer to such a question. I am not qualified to judge. Instead, therefore, of attempting any lengthened answer to such a question, I would merely point out a few things which lie upon the surface, which may help your own judgment upon this point, and may tend to establish you in the midst of so much instability and conflict.

As to the religion of our day, it has a very mixed sort of complexion. Its nature is rather of an indefinite kind, and its progress is not easily ascertained. Our present state is not a healthy or a natural one. It is doubtful and unsatisfactory. There is much to rejoice in, but much to grieve over. There is bustle, activity, zeal, and liberality; yet all these may exist, and still spiritual life may be low. There may be much blossom and little fruit; and even that little not of the rich, mellow kind that, in other days, drew our Beloved into his garden “to eat his pleasant fruits.”

Religion among us lacks the intense vitality of other days. It intermits, fluctuates, and then, not seldom, evaporates. It lacks depth and strength. It lacks natural warmth, and too often seems to make up for the want of it by friction and excitement. Hence it is often wan and pale, relieved by hectic glows which soon depart. It has not the healthy complexion of more primitive times.

It bears about it many marks of man’s handiwork. The finger of Jehovah is not visibly impressed upon it, so that one looking at it would be constrained to say, This is the doing of the Lord. There is much that is hollow and superficial. It is too hasty, too easy, too light and frivolous. It is wanting in the freshness, the calmness, the simplicity of primitive times. We desire something more solid and more solemn; peaceful, but not stagnant; earnest, but not feverish; energetic, but not unstable.

We have men, in their zeal for a free gospel, reducing it to a mere form of words—a current set of phrases, talking of it with flippancy and irreverence, as if the process of receiving it were a mere mechanical one, like the learning of the alphabet.

On the one hand, we have those who think assurance nothing else than presumption, and the inlet to Antinomian licentiousness; who speak of it only as a thing attainable at the close of a saint’s career—as the result of a summing up of evidences; who make doubts a proof of faith, and a mark of humility; and who look suspiciously upon any who are rejoicing in the Lord. On the other, there are men who make a God of their assurance, and a Saviour of their faith, and an idol of their peace; who will hear of no struggle with an evil heart of unbelief; no warfare between the flesh and spirit; no deep self-loathing and mourning over indwelling corruption, as if all these were but the symptoms of the weakness or the non-existence of faith, instead of their being certain indications of its presence and power. For it is where faith is in its strength, that the conflict is often most desperate.

We see men ridding themselves of the Spirit’s work almost entirely, and, in professing to make the gospel simple and faith easy, explaining away the office and operation of that very Spirit, without whom, “gospel” and “faith” are, to the sinner, but empty and unmeaning names.

As for the “sure word of prophecy,” they turn away from it. None of them seem to know aught about it. The second coming of the Lord is little thought of, little preached upon, as the church’s BLESSED HOPE. To the millenarian views they have a very strong hostility; for their idea is, that they will ere long be able to convert the world, and thus the thought of Christ’s speedy coming, and of the world’s waxing worse and worse until he comes, are sad interruptions to their magnificent plans. Hence their antipathy to the subject.

They sit in judgment upon what they hear, not so much caring to be fed, as to criticise and discuss the subject afterwards—to be able to say whether the minister knows the gospel or not—whether he be a converted man or not. They would not scruple to rise and leave the church, if any part of the discourse was not exactly to their taste. “They will not endure sound doctrine; but after their own lusts they heap to themselves teachers, having itching ears.”

With these things before me, may I not be permitted to question the reality and solidity of much that is called religion in the present day?

I see careless men taking an easy way of getting to Heaven by saying that they believe; and making their own confidence their Saviour. No wrestling with flesh and blood, or with principalities and powers, with the rulers of the darkness of this world, with spiritual wickedness in high places. I see troubled souls saying peace to themselves when there is no peace, by resolving to be quite sure that all is well with them, though their hurt be not healed, but only skinned over, and their conscience remains unpurged by the blood of sprinkling. I see men intent upon widening the straight gate and the narrow way, making what they call faith a substitute for everything, superseding conviction, repentance, self-abasement, by their own acts of faith. I see men, instead of trembling at the word, taking it in their lips as they would do a song or a proverb, with all the easy flippancy of men who were above being solemnized and overawed with the majesty of the voice of Jehovah. I see men turning the grace of God into lasciviousness, boastful of their conversion, forward to speak of it, yet living much as others live, and holding it bondage or legality to be strict in Sabbath-observance, or days of fasting, or similar forms and duties;—nay, some are already denying the authority of the Sabbath. I find men holding the doctrine of “perfection,” (some having attained it, and some not), yet still censorious, proud, uncharitable, sectarian. I see men mistaking indifference to sin and ignorance of their own deceitful hearts for holiness—making a merit of not mourning for sin, as if that were unsuitable to one who is forgiven—not seeking for pardon, nor confessing sin in their prayers—thus combining the vileness of Antinomianism with the mock-sanctity of perfectionism. I see some, even, whom I believe to be at heart Christians, running from doctrine to doctrine, from book to book, from church to church, attracted by every novelty in the man or the message. Having lost the glow of their first love, they are seeking it in change and excitement, or the bold assertion of their assurance. Miserable exchange, indeed, for the loss of their first love! Vain device to recover the fresh life and glow of other days by having recourse to something else than the living Christ himself! Sad delusion of the false spirit, to which some seem to be given over, in righteous recompense for having rejected the unction of the Holy One!

But I shall not prolong the description. I have already said enough to give you some idea of the state of religion among many in our day.

Those to whom it may apply may take offense at what I have written. They may deem me uncharitable and harsh. But I have written strongly because I felt that the evil was great, and that smooth words would have but concealed its magnitude. The words may seem sharp and severe, but no hostile feelings towards any individual whatever mingle with my exposition of their doctrines.—Dr. Bonar.

What are We Living For?

A TRAVELER passed along a smooth, level road, which wound through beautiful farms, by the side of quiet streams, over hill and through dale. His attention was entirely engrossed with the new and lovely scenes which burst upon his view, and all careless and heedless he pursued his way, not once thinking whither he was going; and the shades of evening found him in a strange country, and without a guide.

We are all travelers; and many, many, like this person, pass along through life, never thinking of their journey’s end, or stopping to ask the solemn question, “What am I living for?” Are we placed in this beautiful world merely to pass away time as we choose, not casting a thought of the vailed future way beyond? No, indeed! we all have a mission to perform—a great, high and holy work to accomplish.

A few glide smoothly down the stream of Life in fairy barks, enjoying the golden sunshine, the fragrant breeze, and “music of each singing bird,” and do not try to help the poor shipwrecked beings around them. Oh! what a selfish life! How widely different from what He intended. “It is not all of life to live.” As we journey, we should scatter flowers around the pathway, place cooling drinks in view, and arrange shadowy arbors, that those following may be regaled by the sight of beauties, refreshed by cooling drinks and strengthened by rest. We can do this. Are not encouraging smiles and kind sympathizing glances flowers which bud and blossom in the genial soil of Love and Hope! And do not gentle words often refresh the heart of the sad and despairing, even like a

cooling drink to the weary, heated traveler? And do not acts of kindness, and deeds of mercy, strengthen us all?

“Not mighty deeds make up the sum Of happiness below, But little acts of kindness Which any child may show.”

We may think it but little we can do, to make the world happier, wiser, or better, but who can tell the influence of kind deeds and words?

The Earnest Christian.

REST? rest? O no, it cannot be, While throbs one pulse of life; A glorious banner waves o'er me— Mine is a path of strife. How can the warrior find repose Amidst the battle's din? Or quietude be sought by those Who victory's wreath would win?

Rest? rest? Not till the race is run Which yet before me lies; Inglorious ease befits not one Who hopes to gain the prize. The infant on its mother's breast May calmly, sweetly sleep; But theirs must be no dreamy rest Who climb the mountain steep.

Rest? rest? Yes, on a holier shore, Where toil and turmoil cease; Where present conflicts come no more, But all is hushed to peace. Perpetual calm shall fill this breast, When passed o'er life's rough sea; Oh, will not that eternal rest Be rest enough for me?

Fresno, Cal.

By W. M. Healey

For one month Bro. Wood and myself have been in Fresno, Co., and given some fifty discourses—thirty-five in the tent and fifteen in a school-house twelve miles east of the village of Fresno where the tent is. The following from the Editor of the Fresno Expositor of April 26, will show what the people think of the meeting:—

“The meeting which has been going on in the big tent on the Court-house square under the pastorage of the Second-Adventist missionaries, has created quite an interest among the citizens of this village. The meetings are largely attended. The sermons of the ministers are said to be able and eloquent, showing that deep study and great research has been bestowed on them.”

The people in Fresno village seem generally convinced and many of them admit that we have the “Truth,” yet they seem to be too indifferent to sacred things to come out from the world and take up the cross. We can not say whether we will be able to effect an organization in the village or not, we stay a few days longer and then think of moving the tent a few miles south of here where we can still hold on to some of the present interest.

We expect to establish a good church in the neighborhood east of here where six families, also their school teacher, a young man of ability, have commenced keeping the Sabbath, and where others are interested. In this neighborhood I sold six $3.00 Bibles in one evening, and more were wanted. Bro. Wood commenced preaching there and was challenged by a Disciple minister for discussion, and six hours were spent last Sunday in trying to decide whether man is conscious between death and the resurrection or not. Nothing new was given and of course the old arguments were readily met.

Bro. Wood returned home yesterday. He has helped me much, and I shall miss him, as I am now alone, with plenty of work on hand for three or four. Brn. Church are helping greatly by paying expenses of board, furnishing lumber, team, etc. Pray for us and the cause here.

W. M. HEALEY.

May 4, 1876.

The Lasting Effects of Sin

I AM inclined to think that there is not one sin we ever commit but has its effect upon our souls in after years.

RELIGIOUS NEWS AND NOTES.

—A new Jewish temple has been erected by the Sinai congregation of Chicago. It will cost $70,000, and is free from debt.

—Another German Catholic bishop, the Bishop of Limburg, has been removed by the government, because he appointed parish priests without applying to the High President for consent.

—Dr. Morgan Dix gets $15,000 a year, the largest salary paid to a Protestant clergyman in New York city. Drs. Chapin and John Hall get $10,000 each. Drs. Storrs and Budington receive the same amount from their Brooklyn congregations.

—According to the Herald there are 50,000 lots of church property in the city of New York, valued at $126,147,000, which pay no taxes to support the city government, while the cost of gas to supply the lamps kept burning before the churches entails upon the city an annual expenditure of $50,000.

—The London Missionary Society has announced that its two missionaries, the Rev. Griffith John and the Rev. Dr. McKenzie, who were attacked by a Chinese mob near the village of Wei-Kia-Wan, have recovered from their injuries which were slight. Mr. John has started again for the district in which the disturbance occurred.

—The Methodist camp-meeting grounds about twenty miles from Pittsburg, Pa., were destroyed by an incendiary fire on the night of April 21st. The grounds contained over 150 cottages all of which were destroyed excepting the tenant houses occupied by the superintendent, and the hotel. The loss is estimated at about $50,000; insurance, $20,000. This fire will doubtless interfere somewhat with the camp-meeting appointed there for August.

—The religious movement in Massachusetts has taken on the character of a temperance reform. The temperance clubs are spreading with great rapidity. In Boston the Bunker Hill Club has 2281 members, of whom 500 are reformed drinkers; the Faneuil Hall Club has 1341 members, nearly all reformed men; the Boston Centennial Club, 495 members; the South Boston Reform Club, 525; the Shawmut Club, 30 members. The Traveler gives a list of temperance clubs throughout the State, which shows a total of 17,348 members.

—In advocating an inspection of conventual establishments in England, Sir T. Chambers said recently in Parliament: "The first case he would cite was at the Good Shepherd Convent, at Hammersmith. Certain persons, whose houses overlooked the convent enclosure, saw a nun endeavoring to escape over the wall. They saw her seized by a man in the garb of a monk, who, with two women, dragged her back to the convent. This was March 16, 1875. Efforts were made to obtain information, but they were of no avail. Why the nun strove to escape, or by what authority she was detained has not been discovered. In another instance Sir T. Chambers said two laborers, in January, 1875, saw a woman, very early in the morning, almost without clothing, escape from the Newhall Convent, in Essex. She ran nearly a mile up the railroad line, and claimed their protection. She was pursued, taken out of the care of the men, and forced back to the convent. The statement made was that she was an Irish lady who was insane, and was sent back to her friends. But by what authority are insane persons to be dragged back into convents? What government can permit such mysterious occurrences to pass unquestioned? It seems that the subject of a general law for the inspection of convents is attracting a strong interest in England. In Italy, Sweden, Belgium, France, Spain, and Austria, such a law already exists. It is only in England and the United States that cases like those cited by Sir T. Chambers could occur without legal inquiry.

Continue reading: SECULAR NEWS