Earlier text: THE LAW AND THE SABBATH BEFORE THE EXODEWHEN the massacre of St. Bartholomew's Day was over it was expected by its authors that Protestantism in France was forever a thing of the past. In many of the cities and villages in the open country there was not a Huguenot left to breathe; but in the mountains the destruction was not so thorough, and before the first anniversary of the massacre came round, the Huguenot cause was almost as strong as it had been before that terrible day. When the anniversary came—August 24, 1573—the Huguenots met and drew up new demands, which they at once presented to the king. They sent delegates who "boldly demanded, in the name of the whole body of Protestants, to be replaced in the position they occupied before St. Bartholomew's Day, and to have back all the privileges of the pacification of 1570. The king was so taken aback that he did not know what to say. Catherine, pale with anger, burst out with: "What! although the Prince of Condé had been still alive, and in the field with 20,000 horse and 50,000 foot, he would not have dared to ask half of what you now demand." Charles IX. died May 30, 1574, and his brother, the Duke of Anjou, became king of France, under the title of Henry III. He began his reign by issuing an edict commanding all his subjects to conform to the religion of Rome or leave the kingdom. But the Government had not the power to enforce the decree, and its principal effect was to give the Huguenots full warning that the sword of St. Bartholomew's Day still hung over their heads. Henry of Navarre now became the great leader of the Huguenots. There also arose what was called the State party, who, although they were Romanists, revolted at the policy of extermination pursued by the court, which was bringing the State nearer and nearer to the brink of ruin. These cast their influence on the side of the Huguenots, and thus re-enforced, the Protestants renewed their demands and the court had to grant all that they asked. Besides certain matters of a political nature, it was granted that "the public exercise of the Reformed religion should be authorized throughout the kingdom; that the provincial Parliaments should consist of an equal number of Roman Catholics and Protestants; that all sentences passed against the Huguenots should be annulled; that eight towns should be placed in their hands as a material guarantee; that they should have a right to open schools, and to hold synods; and that the States-General should meet within six months to ratify this agreement. This treaty was signed May 6, 1576. Thus within four years after the St. Bartholomew's Massacre, the Protestants, whom it was supposed that that massacre had exterminated, had all their former rights conceded to them, and in ampler measure." At this the extreme Catholics took new alarm and formed "The League," whose immediate aim was to prevent the execution of the terms of the treaty just signed, and in the end to accomplish the purpose designed by the massacre—the extirpation of the Huguenots. The king, after some hesitation, went over to the side of the League, and to make himself secure with that party, swept away the treaty, by revoking all the privileges of the Protestants and once more commanding them to give up their religion or leave the kingdom. War followed, and the Huguenots, under the brilliant leadership of Henry of Navarre, held their own against the armies of the League and the king. It was soon seen, however, that the principal step in the accomplishment of the grand and ultimate purpose of the League was the establishment of the Duke of Guise upon the throne of the kingdom. This at once set the duke and the king at swords' points, each seeking to entrap and kill the other. The king succeeded and the Duke of Guise was slain. This turned all the Catholics into bitter enemies of the king; the Pope excommunicated him, and he went over to Henry of Navarre and the Huguenots. He was soon afterward assassinated by a monk, Jacques Clément by name. The death of King Henry III. was the extinction of his royal race, and the throne of France fell by right of succession to King Henry of Navarre, the leader of the Huguenots. But, although the throne of right belonged to Henry, all the extreme Catholics, from the Pope downward, were opposed to his occupying it unless he would declare himself of the communion of Rome. At first he nobly answered: "Would it be more agreeable to you to have a godless king? Could you confide in the faith of an atheist? and in the day of battle would it add to your courage to think that you followed the banner of a perjured apostate?" But the Catholics were determined and Henry was not; they hedged him about with difficulties; he thought he saw the throne slipping from under him, and he began to temporize. He tried to be both Romanist and Huguenot at once. He concluded an arrangement with the Catholics in which it was agreed that he should have six months' instruction in both creeds, and at the end of that time he would make his choice. The period of six months was drawn out to four years, and Henry's throne was no more secure than it was at the first. He however had had four years of practice in duplicity. In fact it is extremely doubtful whether he ever had any real godliness. His mother was a Huguenot and a sincere Christian. He had grown up under Huguenot influences, and his sympathies were with them of course, but when the subject came to the test and he had to choose between principle and policy he failed. The real strength of principle, the genuine spirit of the gospel of truth, was not in him. And so Sunday morning, July 25, 1593, he went to the Church of St. Denis and knocked at the cathedral door. "The Bishop of Bourges, at the head of a train of prelates and priests, met him and demanded to know the errand on which the king had come. Henry made answer, 'To be admitted into the Church of Rome.' He was straightway led to the altar, and, kneeling on its steps, he swore to live and die in the Romish faith." He also had to swear that he would endeavor to the utmost of his power, and in good faith, to drive out of his jurisdiction, and from the lands under his sway, all heretics denounced by the church.8 Of course he never did it; he never intended to do it. His pretended conversion to Rome was nothing in the world but a piece of policy to gain the Catholics. And although the Huguenots suffered many hardships, Henry always secretly favored them and encouraged their organization. The Huguenot Council applied to Henry's government for redress of their wrongs, and the restoration of their rights and privileges. Four more years passed away in negotiations, disputes, and contentions more or less bitter, which descended in one instance to actual violence, when at last the whole matter came to a happy issue in THE EDICT OF NANTES, APRIL 13, 1598.
By this edict those who professed the so-called "Reformed religion" were to enjoy henceforth "full and complete" liberty of conscience, but with restricted liberty of worship. Lord's high-justiciary, of whom there were 3,500, were allowed to assemble with their families, their tenants, and those whom they chose to invite. Those of lower grade could not worship in assemblies of more than thirty persons. Huguenots were to be freely admitted to all colleges, schools, and hospitals; they might establish and maintain educational and charitable institutions of their own; and their religious books might be published in all places where their worship was authorized. They were made eligible to all public employments on equal terms with Catholics, and on taking office were not bound to take any oaths, or attend any ceremonies that would offend their consciences. Special courts were established, which should have jurisdiction in all cases arising between Catholics and Huguenots. Beside the worship of the land owners, named above, the Huguenot worship was legalized in one town or village in each bailage. But at the court of the sovereign, at Paris and within a radius of fifteen miles all round it, and in all military camps, except in the personal quarters of a Protestant general, the Reformed worship was absolutely prohibited. It was also directly prohibited, by special arrangement, in many cities and towns. The Huguenots were enjoined to show outward respect to the Catholic religion; to observe all the Catholic holy days; and to pay tithes to the clergy. Their provincial assemblies were to be at once dissolved, but the king was to license the holding of a representative synod once in three years, with the privilege of addressing the crown on their condition, and petitioning for redress of grievances. They were confirmed in the possession, for eight years, of all the cautionary towns that had been granted in the treaty of 1577; and the expense of the Huguenot garrisons was met by a grant of 80,000 crowns—about 2,000,000 francs of the present day—a year from the royal treasury. Such was the "full and complete liberty of conscience" granted by the Edict of Nantes. But yet it was a precious boon to the hunted Huguenots. They now had a "legal existence." At this time there were in France seven hundred and sixty Huguenot churches, and under the edict they soon began to fill France with flourishing manufactures and a valuable trade. They were excellent farmers; they manufactured silk, velvet, paper, and a great number of other articles. But it was not manufactures and trade alone that they spread over France. Much better than all this was the moral vigor which they instilled into the people, and by which society was renewed. "Honesty, purity, and mental culture supplanted the barren dreams of chivalry and the corruption and indolence of the Catholic rule." "To be as 'honest as a Huguenot,'" became a proverb. Under this edict the Huguenots prospered till 1660, when Louis XIV. abolished the representative synods. In 1669 he abolished the special courts. In 1679 the doors of all public employments were closed to Huguenots. Children of seven years were empowered to change their religion against their parents' will, and "a word, a gesture, or a look," was sufficient evidence that a child intended to abjure "the religion," and to facilitate such abjuration a system of purchasing conversions was established. The dragoons were quartered upon the Huguenots, "ruining the well-to-do, maltreating old men, women, and children, striking them with their sticks or the flat of their swords, hauling off Protestants in the churches by the hair of their heads, harnessing laborers to their own plows, and goading them like oxen." "Those who could fly left France, at the risk of being hanged if the attempt happened to fail." These persecutions went on for six years, growing worse and worse till THE EDICT OF NANTES WAS TOTALLY REVOKED,
October 15, 1685. The edict of revocation ordered that all chapels that remained standing should be demolished; interdicted all Protestant assemblies or worship; all disobedient ministers were ordered to leave the kingdom within fifteen days; all new-born babies were to be sprinkled by the parish priest; and all Huguenots were forbidden to leave the kingdom, under penalty of sentence to the galleys for men, and confiscation of person and property for women. The superintendent of Rouen declared: "The will of the king is that there be no more than one religion in this kingdom; it is for the glory of God and the well-being of the State." And two hours were allowed for the Reformers of Rouen in which to make their abjuration and become Catholics. Of course the effect of the revocation was only to let loose the full tide of persecution once more. "A wide scene of horror spread over the flourishing realm. Every Huguenot dwelling was invaded by fierce dragoons, the wealth of the industrious Reformers was snatched from them by the indolent and envious Catholics; the manufactories were deserted; flourishing cities sunk into ruin; and such crimes were perpetrated by the savage soldiers of Louis as can only be paralleled in the various persecutions instigated by the Popes of Rome. Yet the king and his courtiers found only a cruel joy in the sufferings of the people. Even literature, the faded product of the corrupt age, celebrated Louis as the destroyer of heresy; and the infamous band of gifted preachers who adorn and disgrace this period of human woe, united in adoring the wisdom of their master, and the piety of the Jesuits. Bossuet, with rare eloquence and singular inhumanity, triumphed in the horrors of persecution; Massillon repeated the praises of the pitiless Louis; Fléchier, the pride of the Romish pulpit, exulted in the dreadful massacres; Bourdaloue was sent to preach in the bleeding and desolate provinces, and obeyed without remonstrance; and the whole Catholic priesthood were implicated in the fearful crimes of that fatal period. The wise, the good, the gentle Huguenots became the prey of the vile, the cruel, and the proud." "Hundreds of factories were destroyed, many villages were deserted, many large towns half depopulated, and great districts of the richest land in France became once more a wilderness. At Tours, of forty thousand persons employed in the silk manufacture, scarcely four thousand remained; the population of Nantes was reduced one-half; it is estimated that one hundred thousand persons perished in Languedoc alone, one-tenth of them by fire, strangulation, or the rack! Such was the victory of the faith over which Massillon, Bossuet, and Bourdaloue broke forth into loud applause; for which they celebrated the miserable king, with whose vices they were perfectly familiar, as the restorer of the church. 'Let our acclamations ascend to Heaven,' said Bossuet, 'let us greet this new Constantine, this exterminator of the heretics, and say, "King of Heaven, preserve the king of earth."' 'At the first blow dealt by the great Louis,' cried Massillon over the general massacre, 'heresy falls, disappears, and bears its malice and its bitterness to foreign lands.'" "Rome and the Pope, too, were eloquent in congratulation over the ruin of the working-classes of France. Te Deums were sung; processions moved from shrine to shrine; the Pope addressed a letter to Louis filled with his praises. The whole Romish Church rejoiced in the slaughter of the heretics. Public thanksgivings were offered at Paris; medals were struck to commemorate the fortunate event; a brazen statue was erected to Louis on the Hôtel de Ville, with a brief Latin inscription, 'To the asserter of the dignity of kings and of the church.' During the Revolution it was converted into cannon, to be aimed against the throne and the priesthood." "There now occurred in the course of their annals that wonderful spectacle of heroism and devotion, the flight of the Huguenots from France. The pure, the wise, the good, the noble, the wealthy, or the poor, animated by a common resolution to preserve their faith at the cost of all they held dear, resolved to abandon their native land and throw themselves upon the charity of strangers. From every part of France, in mournful processions, in secret, by night, in strange disguises, and in fearful sufferings and dangers, great companies of men, women, children, made their way to the frontiers. No severity could restrain them; no offers of emolument or favors could induce them to accept the Romish creed. Louis and his priestly advisers dispatched the fierce dragoons in pursuit of the fugitives, and filled the galleys and the prisons with their helpless captives. The unparalleled enormities inflicted upon the flying Huguenots can scarcely be described in history." WHAT ABSURD THING SHALL COME NEXT?
By Editor
We had often heard of the mind-cure theory, but now we see it. We always thought it was a mess of nonsense, but now we know that such only it is. We have before us the "formula" by which prescriptions are to be compounded for the cure of all diseases that humanity is heir to. What? "humanity" did we say? Oh, no, there is no humanity! It is all divinity. And "diseases" did we say? It is all a mistake. There is no such thing as disease, nor ache, nor pain—all this is a hoax. You get your finger caught as in a vice; it is not pinched, it does not hurt—it can't hurt, for don't you know that "matter has no life, and is insensible to pain or pleasure"? You only believe it hurts, and that is all. In fact matter "has no real existence" anyhow, and how can anything be really affected that has no real existence? "Matter is only an appearance like an image in a mirror;" and do you suppose that your reflection in a mirror could have its hand cut with a buzz-saw, or its finger mashed with a hammer? Do you suppose its tooth or head ever aches? Does it ever have the dyspepsia or neuralgia? Why, of course not. Well, then, are you so lost to all true ideas of sense or perception as not to know that "you are not material," and that that about which appears to be matter "is only an appearance like an image in a mirror"? And are you so dull as to suppose that an appearance can ache, or swell, or be inflamed, or be sick? If you are, you must get bravely over all that, for "pain and sickness exist only as beliefs, and come from consulting the appearance instead of clinging to the reality." Gentle reader, do you wonder whether we are not just "making this up"? Do you wonder whether there is anybody in this wide world who would put forth in sober earnest, and apparently with the expectation of being believed, such utter senselessness? If you do then you may safely lay aside all wonderment, for such is the case, and it is all sober fact. Let us proceed:— "The belief you have entertained of neuralgia, constipation, hoarseness, etc., is a profound error from beginning to end." We know better, for we have had them all—not all at once, but one or two at a time—and instead of it being only a belief that we had them, it was a painful reality. "You are a spirit . . . you cannot commit sin, be sick, or die." Wrong altogether. We are not spirit, we are flesh, subject to all the laws of flesh. We can commit sin, and are afraid we shall (especially if we read much more of this stuff), and we often have, and are sorry for it. We can be sick, and must be very careful that we be not, as thousands of people are. We can die, as everybody, except two persons, has died that ever has lived in this world, and multitudes are dying daily, and as multitudes shall die. "You are perfectly well [yes, we are], ever have been [no, we have not], ever will be." Thank you361 for the consolation; hope we may be, yet we doubt it much. "Jesus conquered all these beliefs in false seemings [that is false, for he died], and was lifted up into a perfect perception of the spiritual truth of being, and he said that if he was lifted up, he would draw all men unto him. Therefore, because he did reveal this Christ-life of spiritual truth to man, you have only to follow that thought of his in your thoughts to come, yourself realizing that you are perfectly well and cannot suffer from any inflamed nerves, or irritated vocal organs or bronchial tubes, which you call neuralgia and hoarseness; it is an illusion." There, that is all we need to quote; there is much more to the same purpose, but this is enough. We can only say that if anything could possibly be more of "an illusion" than is this theory of the mind-cure, we should like to know how any conception of it could be conveyed to the human mind. And when we realize that there are men and women who actually believe in such unmitigated nonsense as is set forth in this "formula," we confess that our confidence in human nature is just about in the last stages of dissolution, for after that what is there, or what can there be, that men may not believe. J. NORTH PACIFIC CONFERENCE.
PURSUANT to appointment, the eleventh annual session of the North Pacific Conference of Seventh-day Adventists was held at the East Portland camp-ground, May 18-24, 1887. FIRST MEETING, MAY 19, AT 9 A. M.
Elder John Fulton in the chair. Prayer offered by E. W. Farnsworth. The following churches were represented by delegates: East Portland, Beaverton, Salem, Vancouver, Carrollton, Newton, Renton, Coquille, Damascus, West Chehalem, Corvallis, and Lynden. The ministers from abroad and all members in good standing were invited to participate in the deliberations of the Conference. The minutes of last year's Conference were read and approved. The following churches were received into the Conference: Seattle, consisting of twenty-six members; Harrisburg, consisting of twelve members; Gravel Ford, consisting of twelve members; Albany, consisting of five members. The chairman appointed the usual committees, as follows: On Nominations—O. Dickinson, R. D. Benham, J. T. Bunch; on Credentials—T. H. Starbuck, O. Dickinson, R. A. Underwood; on Auditing—T. H. Starbuck, J. C. Hall, Henry Atkins, J. T. Chitwood, J. W. Will, A. Cloake; on Resolutions—J. A. Burden, W. C. Ward, E. W. Farnsworth. SECOND MEETING, MAY 22, AT 9 A. M.
Prayer by H. W. Reed. The minutes of last meeting were read and approved. On motion the name of the Renton church was changed to Maple Valley. The Committee on Nominations reported as follows: For President, Elder John Fulton; Secretary, H. W. Reed; Treasurer, O. Dickinson; Conference Committee, John Fulton, T. H. Starbuck, J. E. Graham. All were elected by unanimous vote. Committee on Resolutions presented the following:—
Resolved, That this Conference express its appreciation and gratitude for the faithful and untiring labor of Brother and Sister Boyd, and that in being deprived of their help, we feel that we lose faithful and tried servants of God. Resolved, That we assure them of our heart-felt sympathy and prayers, also that our means, so far as our ability will permit, shall go with them to sustain them in their new and untried field. Resolved, That we express our thankfulness to the General Conference for sending Elder John Fulton to us, and that we pledge ourselves to stand by him and assist him with all our power. WHEREAS, In the providence of God, the Healdsburg College has been established for the special benefit of laborers on the Pacific Coast; therefore,
Resolved, That we extend to it our hearty sympathy, and will do what we can to encourage licentiates and other workers who may need its instructions to avail themselves of the benefits of this institution.
These resolutions were adopted. THIRD MEETING, MAY 23, AT 9 A. M.
Prayer by E. W. Farnsworth. The minutes of previous meeting were read and approved. The Committee on Resolutions reported further as follows:—
Resolved, That we re-affirm the resolution of last year pertaining to the East Portland school, which reads as follows:—
Resolved, That we indorse the action of the Conference Committee in establishing a school in East Portland for the instruction in the common branches, and in some parts of the missionary work, of those who are not able to attend the Healdsburg College, and we advise the continuance of the same. The object being not to instruct those who should have the benefits of the Healdsburg College, but to prepare persons to receive its instruction, and to rescue our children from the evils of the public school, and to give some help to those who are not able to attend the Healdsburg College. Resolved, That a board of directors of five be elected, of which the president of the Conference be one, to have the general oversight and to look after the interest of the school. Voted that the chairman appoint a committee to nominate a board of directors. The chairman then appointed T. H. Starbuck as said committee. Resolved, That we recommend that the school board increase the capacity of the school and church building to meet the growing needs. WHEREAS, It is impossible to enter our large cities and towns with tent-laborers, but experience has shown that these people may be reached by the Bible-reading work, therefore,
Resolved, That we recommend that the Conference Committee select competent persons who may fit themselves for the work. Resolved, That the tract society act as sole agent for our subscription works in its territory, and that an efficient man be appointed as general agent and be kept in the field who shall superintend the work of qualifying and appointing all working local sub-agents, in accordance with principles of order and thoroughness. Resolved, That we urge and encourage those whom we have reason to believe could be successful in this part of the work, to arrange their business affairs so that they can give their undivided attention to this work. WHEREAS, The Lord has spoken to us as a people that we have not faithfully paid our tithes and offerings, and has promised a precious blessing if we would do so, therefore,
Resolved, That we prove the Lord this coming year by keeping an accurate account of our income and sacredly laying apart the tenth for the Lord.
These resolutions were adopted. FOURTH MEETING, MAY 23.
Prayer by R. A. Underwood. Minutes read and approved. It was voted to discontinue the reading-room at East Portland. The committee appointed to nominate a board of directors presented the following names: John Fulton, J. E. Graham, J. A. Burden, J. Gotzian, G. E. Tyszkiewicz. The persons named were elected. B. C. Tabor was elected superintendent of the canvassing work. The Committee on Credentials and Licenses reported as follows: For credentials—Elder John Fulton; to receive ordination and credentials—William Potter; for ministerial licenses—H. W. Reed, J. A. Burden, W. C. Ward, J. M. Cole. The report was adopted. A vote of thanks was rendered to Mrs. Hawthorne for the free use of the grounds for the camp-meeting. FIFTH MEETING, MAY 24, AT 9 A. M.
Prayer by Prof. W. C. Grainger. Further report on credentials as follows: For ministerial license—Isaac Morrison; for colporter's license—G. W. Davis, E. D. Hurlburt, J. C. Bunch, Alice Bunch, E. M. Crosley, M. Durst, E. A. Baxter, H. A. Baxter, E. Edmiston, A. Benson, R. D. Benham, John Peterson. Voted that $5,000 be raised, $1,000 for enlarging church and school building, $1,000 for ship work, $1,500 for foreign missions, $1,000 for city mission, $500 for educational fund. The amount of tithes available for the year 1886-87 is $4,013.78.
JOHN FULTON, President.
H. W. REED, Secretary. LONDON, ENGLAND.
By Stephen N. Haskell
THE European and South African party, sixteen in number, sailed for Liverpool on the ship Baltic, Saturday, May 14. The set time for sailing was the 12th, but on account of heavy fogs the boat was delayed. This unexpected delay seemed providential, however, as the officers of the ship informed us that there had been a severe storm just ahead, and upon arrival at Liverpool we learned that many ships had come into port dismasted, and otherwise showing the effects of heavy seas. Throughout our voyage the weather was pleasant and the water comparatively smooth, so that none of the party suffered greatly from sickness. Reaching Queenstown, we learned that the boat which we probably should have taken had we not selected the Baltic, collided with another ship in New York Harbor, damaging the ships and seriously injuring some of the passengers. Considering all circumstances, we have to thank God that we were so pleasantly and safely cared for. Arriving at Liverpool on the morning of the 25th, we were met by Brethren Ings and Drew, who assisted in arrangements for our stay in England. It was decided that before going to Africa, Elders Boyd and Robinson should visit the Council in Norway, and meanwhile the party is to work in England in various places. Brother Robinson and wife and Sister Carrie Mace, of South Lancaster, are to assist Brother Durland in Kettering, while Brethren Anthony and Burleigh stop with Brother Drew in Birkenhead, where they will canvass for "Great Controversy." Sister Boyd and family will remain in Grimsby, and the rest of the party are in London. Next Sabbath it is expected that Elder Boyd will meet the church in Grimsby, while Brother Ings and myself will visit the Southampton brethren. Brother Lane met us in London, and it was decided to at once locate the girls who enter the Bible-work in London, so that they may be working while we are in Norway. Friday, May 27, the time of this writing, rooms have been secured, and their address will be for the present, 29 Parkhurst Road, London, N. Everything has seemed to work favorably for us; and we can but feel that God has gone before us and is going to open the way for the work in London. Circumstances might be related which seem to indicate this, and we shall work, believing that God has a people here whom he would bring into the light of truth. It is his work, and to his own honor and glory to bless the efforts which may be put forth in faith. We expect to see continued indications that the time has come for the truth to reach this great city. We feel assured that the prayers of our brethren and sisters are going up to God that he will bless the mission in England, and also in Africa, and the continent of Europe. There are difficulties to be met in these places which are not found in America, but the truth is the same and must go to all, and in his providence God will open some way through which every honest soul may hear and accept it. S. N. H. The Power of a Godly Life
A REALLY godly life will do more to win souls to God and redeem them from sin than all other work that can be done aside from it. If you have an influence over but one person, use it for God. Live right. CONTENTMENT is a good thing until it reaches the point where it sits in the shade and lets the weeds grow. The Wise Men Leave Jerusalem
By Editor
THE wise men were surprised to see no unusual interest upon the subject of the coming of the Messiah. They feared that after all they might not have read the prophecies correctly. Uncertainty beclouded their minds, and they became anxious. They heard the priests repeating and enforcing their traditions, and expounding the law, and exalting their religion, and their own piety. They pointed to their phylacteries, and the borders of their garments, upon which the precepts of the law and their traditions were inscribed, as evidences of their devotion, while they denounced the Romans and the Greeks as heathen and sinners above all men. The wise men left Jerusalem not as confident and hopeful as when they entered it. They marveled that the Jews were not interested and joyful in prospect of this great event of the advent of Christ. THE churches of our time are seeking worldly aggrandizement, and are as unwilling to see the light of the prophecies, and receive the evidences of their fulfillment, which show that Christ is soon to come, as were the Jews in reference to his first appearing. They were looking for the temporal and triumphant reign of Messiah in Jerusalem. Professed Christians of our time are expecting the temporal prosperity of the church, in the conversion of the world, and the enjoyment of the temporal millennium. Herod’s Plot Against the Infant King
ALTHOUGH Herod received the wise men with apparent respect, yet the intimation by them of the birth of a king to reign in Jerusalem, excited his envy and hatred against the infant whom he thought might prove his rival, and drive him, or his descendants, from the throne. A storm of opposition and Satanic fury took possession of Herod, and he determined to destroy this infant king. Yet he put on a calm exterior, and requested a private interview with the wise men. He then inquired particularly the exact time the star appeared. He apparently hailed the supposition of the birth of Christ with joy, expressing a desire to be immediately informed by the wise men, that he might be among the first to show him true honor by worshiping him also. The wise men were not able to read the heart of the tyrant Herod; but God, who is acquainted with every emotion of the soul, with the intents and purposes of the heart, was not deceived363 by his hypocritical pretenses. His power will protect and preserve the precious infant Saviour from Satan's devices, until his mission on earth is accomplished. "When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy." UPPER COLUMBIA CAMP-MEETING.
By Ellet Joseph Waggoner
THIS meeting was held at Milton, Oregon, May 24-31. There were 40 tents pitched, and about 175 persons encamped on the ground. The camp was pleasantly located in a beautiful grove not far from the village. Elder Underwood and myself reached the ground Wednesday, and found the preparations for the meeting nearly completed. Brother and Sister Grainger accompanied us to represent the interests of the Healdsburg College. Brother and Sister E. M. Morrison were also with us, he to look after the interests of the canvassing work, while Sister Morrison rendered efficient service in holding children's meetings. These meetings were a great blessing to many of the young people and children, and so were a great help to the camp-meeting. Indeed the labors of these brethren and sisters from California did much to make this and the meeting at Portland the successful meetings which they were. We enjoyed their labor and association very much. We were glad to meet Brethren H. W. Decker and Fero, and other old acquaintances, at this place. The burden of the preaching fell upon Elder Underwood and myself, and was principally of a practical nature, designed to arouse the hearer to the importance of putting away all sin and of being prepared to stand in the Judgment. The Spirit of the Saviour was manifestly present and sent conviction to the hearts of many. Heart-felt confessions were made, and freedom and light returned to those who earnestly sought God. I never was in a meeting where the spirit of confession seemed to go so deep and thorough, and those who participated in it were greatly blessed of God. The meeting was not as free as the one at East Portland, yet we think it will be a great help to the cause. The people felt the need of a reserve fund for their tract society, and so they raised one of about $1,500, in pledges. Steps were taken to open a mission at Spokane Falls. On Monday fifteen were baptized by Brother Decker, in the Walla Walla River near by. The business matters in the Conference and Tract and Missionary Society passed off pleasantly and harmoniously. Elder Decker was chosen President of each, Brother Scoles, Secretary of the Conference, and Sister Fero Secretary of the Tract and Missionary Society. There has been some success in the cause in this Conference the past year; we hope and believe we shall see a great increase in the year to come. Our labors on the Pacific Coast have been pleasant indeed. We have formed many new and we trust lasting acquaintances. The cause is prospering here. The light of truth is spreading, and we see tokens everywhere of its onward march. We pray that the meetings recently held, will add somewhat to its prosperity and advancement. The Christian Oracle says: "The Lord's day is an ordinance—an appointment or arrangement—to subserve spiritual ends; likewise the Lord's Supper and Christian baptism." We should like to see the first part of this statement established by the holy Scriptures, if it is a fact; but we are certainly not able to accept it without. There is not to our knowledge any ordaining of a day under the gospel; whatever ordaining there may be about it is because of civil enactment, and not of divine command, as are baptism and the Lord's Supper.—New England Evangelist. NOTES ON THE INTERNATIONAL LESSON.
THE Jews had separated themselves so far from God by their wicked works, that angels could not communicate to them the tidings of the advent of the infant Redeemer. God chose the wise men of the East to do his will. "Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the East to Jerusalem, saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him." These men were not Jews; but they had been waiting for the predicted Messiah. They had studied prophecy, and knew the time was at hand when Christ would come; and they were anxiously watching for some sign of this great event, that they might be among the first to welcome the infant heavenly King, and worship him. These wise men were philosophers, and had studied the works of God in nature. In the wonders of the heavens, in the glories of the sun, moon, and stars, they traced the finger of God. They were not idolaters. They lived up to the dim light which shone upon them. These men were regarded by the Jews as heathen; but they were more pure in the sight of God than the Jews who had been privileged with great light, and who made exalted professions, yet did not live up to the light God had given them. These wise men had seen the heavens illuminated with light, which enshrouded the heavenly host who heralded the advent of Christ to the humble shepherds. And after the angels returned to Heaven, a luminous star appeared, and lingered in the heavens. The Wise Men Follow the Star
THIS light was a distant cluster of flaming angels, which appeared like a luminous star. The unusual appearance of the large, bright star which they had never seen before, hanging as a sign in the heavens, attracted their attention. They were not privileged to hear the proclamation of the angels to the shepherds. But the Spirit of God moved them out to seek this heavenly Visitor to a fallen world. The wise men directed their course where the star seemed to lead them. And as they drew nigh to the city of Jerusalem, the star was enshrouded in darkness, and no longer guided them. They reasoned that the Jews could not be ignorant of the great event of the advent of the Messiah, and they made inquiries in the vicinity of Jerusalem. THE wise men plainly stated their errand. They were in search of Jesus, the king of the Jews, for they had seen his star in the east, and had come to worship him. The city of Jerusalem was thrown into great excitement by the sayings of the wise men. The news was immediately carried to Herod. He was exceedingly troubled, yet disguised the discomfiture, and received the men with apparent courtesy. Herod Learns of Christ’s Birth
THE advent of Christ was the greatest event which had taken place since the creation of the world. The birth of Christ, which gave joy to the angels of Heaven, was not welcome to the kingly powers of the world. Suspicion and envy were aroused in King Herod, and his wicked heart was planning his dark purposes for the future. The Jews manifested a stupid indifference to the story of the wise men. But Herod is intensely interested and excited. He summons the scribes, and the chief priests, and urges upon them to search carefully prophetic history, and tell him where the infant king was to be born. The careless indifference and apparent ignorance of the scribes and chief priests, as they turn to their books for the words of prophecy, irritate the fully aroused king. He thinks they are trying to conceal from him the real facts in regard to the birth of the Messiah. He authoritatively commands them to make close search in relation to their expected king.