Not from the great centers where there are popular and gifted leaders, but from the average Sunday-schools, there comes a frequent complaint over the difficulty of keeping up the teachers' meeting. Teachers are so driven with their own business, have so much other work for the Lord and his church, have so many meetings to attend, so many duties, and so many calls, that it is hard for them to find time for the teachers' meeting. The best teachers are also best for many other things, and they are in demand in many directions; and they seem compelled to study their lessons at odd moments, at such hours as other meetings are not held, and not to use a whole evening for this purpose.
Now, is there anything that can be done to make the average teachers' meeting a success?
In the first place, whatever plan may be adopted, we may lay it down as a principle as unchangeable as "the laws of the Medes and Persians," that the teachers' meeting, to be successful, must furnish the teachers something worth going for, and which cannot be so well gained, if at all, by private study. Why should we spend the time and trouble, and occupy a whole evening, for what we can gain as well sitting in our pleasant study, or around the open family fire?
Two French proverbs well apply here: "The goods which please are already half sold," "No one has a good market for bad merchandise."
There is no use of begging people to come for what they do not want, or to entreat people to gather for warmth around a stove with no fire in it. We must prepare the feast, and then call men to come, if we wish others with us,
"To eat and drink, and in communion sweet
Quaff immortality and joy."
Ellesmere, in Friends in Council, writes an essay on "Success in Life," in which he lays down as the business principle, that out of every one hundred parts, the man who would succeed must put seventy-three parts into the trumpet, and the other twenty-seven parts may well be devoted to the thing to be trumpeted. But no successful teachers' meeting was ever conducted on that principle. Appeals and entreaties to come may fill the meeting for a few times; but only something worth coming for, the main stress being on the good to be gained there, and not on the trumpet of appeal, can bring long-continued success.
In the second place, the teachers' meeting must be conducted, not by an address, but by questions and answers as the lesson is to be taught in the class. A mere address is too nearly like a spoken commentary, which one can read at home; and in many cases is likely to suggest Mr. Spurgeon's description of a certain commentator: "Some men toil not, but they spin; this man both toils and spins."
The teachers' meeting should not only instruct in the lesson itself, but should be an example of how to question. It is ten times as easy to state certain truths as it is to draw them out by questions. Almost any teacher can state the facts; but they wish to learn at the meeting how to do the best work by means of questions. Then an address is a bad example to teachers. If they follow the example set at the teachers' meeting, they become poor teachers; if they do not, every truth of the address must be translated into the question form. Besides this, one of the most helpful elements of a teachers' meeting is the kindling of mind by contact with mind, and the varied suggestions which come from many minds looking at the subject from different standpoints.
In the third place, a teachers' meeting will not be successful if it is a mere week-night Bible-class, and the members discuss the questions interesting to themselves, but without reference to their work in the class. The whole service should have a direct reference to the short but most important half-hour with the scholars. All the rays from the teachers' meeting should be concentrated upon that one focus.
I heard a story, not long ago, of a party of young men who were planning for a picnic, for which it was proposed that each one should bring a bottle of wine, to be poured into a common receptacle for the use of all. One of the party thought he would save something by carrying a bottle of water instead of wine, and when it was poured into the common dish, it would not be perceived, but simply dilate a little the wine the others brought. But it so happened that every other person in the company did the same thing, and, when all had emptied their bottles, there was only water in the dish.
The application is plain. Each one has as good a right as any other to bring an empty mind and heart to the teachers' meeting. But if all do so, there will be only emptiness in the exercises; and absence of mind will soon lead to absence of bodies.
The True Test of Success
ALL of us are too apt to gauge our own success by comparison with the success of others. There could hardly be a greater mistake. The true test of individual success is not what some other has accomplished or has failed to accomplish, but, rather, how closely we have acted up to our own capabilities. If this were commonly understood, it would save much needless envy and heart-burnings, as well as much needless self-glorification. Why should the young minister be envious, or even jealous, say, of Mr. Moody's success as a preacher? or why should he have a momentary feeling of pride, when he compares his own success with the less conspicuous success of others? It matters little to any one in what sphere of labor he is called upon to serve God, or how trivial his work may appear in comparison with that of his fellow-laborers; but it does matter much, that each should be faithful in his work.
Holding Forth the Word of Life
By Alonzo T. Jones
"Holding forth the word of life." If we will have our light to "so shine" that men may see our good works, then we can hold forth to men the word of life, with hope of its being accepted, and then we may rejoice in the day of Christ, that we have not run in vain, neither labored in vain. "Wherefore work out your own salvation with fear and trembling."
A. T. JONES.
Making Light of It.
By Editor
UNDER the above heading, we find in the March number of the Century, the following brief article by John Stone Pardee. We can add nothing to its point. Its rebuke is just, and to all we commend its wisdom:—
"In the lulls between campaigns, the honest newspaper editor everywhere devotes himself to crusading zealously against current social evils, such as, in particular, the alarming increase of divorce and defalcation. At the same time, the editor does much to offset his own labors by ill-placed levity. He writes a thoughtful leader upon the sinfulness of speculating with other people's money, laying the blame rightly on the public which applauds success without regard to the means by which it is attained, rather than upon the few who are detected in wrongdoing and come to grief. But in the next column is a flippant paragraph of the sort the American public is supposed to crave, perhaps upon the attractions of Canada as a winter resort, or the swell society to be found there in exile. Garnished with quotation-marks and other typographical tricks that catch the eye, the paragraph attracts far more readers than the editorial, and goes to strengthen the unavowed popular notion that defalcation is a huge practical joke on the creditors—an impression enforced by facetious headings as well as by funny paragraphs whenever a new exposure is made.265Again, the editor diligently calls upon all good
people to uphold the sanctity of the marriage-tie and the sacredness of that divine institution, the family which is, he says, the basis of society, and to protect and defend the same from all undermining influences. But he allots many a column to grotesque caricatures, or to that utter abomination, the mother-in-law joke, which after years of active service is not permitted the honorable discharge it has earned, while every elopement or divorce is rendered as interesting and spicy as possible by the reporter's art. How can he expect the public to look upon marriage as a solemn thing, or defalcation as a serious crime, or either as anything but a joke, when he freely throws into the opposing scale that unknown quantity—the influence of the funny paragraph? The editor's theory that he must make fun of everything to render his efforts readable is, to be sure, borne out by the popular demand for that species of fun. But there is also a popular demand for the police publications and a good many other things which no reputable editor would touch. To forego all jocoseness in treating of these social evils would be the death of a great number of poor jokes, and would involve a fresh tax on the eternal vigilance of the editor; but it would cut off one way in which loose notions of serious things gain currency, and there would still remain enough bright, pure fun in the prints to save us from becoming an austere and taciturn people."
The Church. No. 10.
By Editor
COMPARING the church with the human body, Paul says: "And whether one member suffer, all the members suffer with it." And herein is found a sufficient reason why a church cannot afford to neglect an erring member with the expectation that he will drop out of the way if let alone. A man who had a gangrenescent finger would be counted little better than a suicide who should announce his intention to let it alone, with the hope that it would slough off after a while, and get out of the way. By the time it would slough off the whole hand would be ruined, and the life of the whole body would be endangered. If a member of the body becomes diseased, an effort should be made, without delay, to heal it; but if it is found to be incurable, then the welfare of the body demands that it be amputated.
And just so in the church. It is of the church that Paul spoke when he said that no member could suffer alone. It was to church members that he said, we "are one body in Christ, and every one members one of another." Now if we are convinced that a person is not at all united to Christ; that he is unconverted and hypocritical or self-deceived, then we have no reason to count him a member of the visible church. But if we think he is converted; that he is striving or intending to follow the Saviour, but is walking disorderly, then our duty to him, to his fellow-members, and to the cause of truth, demands that we reclaim him and convert him from the error of his ways. But if he becomes incorrigible, and will not "hear the church," then, as a gangrened member, he must be cut off before he has opportunity to destroy other members, or to infect the whole body.
A certain church had a member who was known to be not in harmony with the body. When consulted upon the subject the members plead for "charity;" they said he was so pleasant and kind-spirited; true, he did not believe as the church believed, and opposed some things which were considered essential to the welfare and growth of the church. But they were not willing to take any action against him. An efficient laborer was sent there, and the number of believers was about doubled; and he was the most active to visit them, and obtain an influence over them. Through personal sympathy he was elected superintendent of the Sabbath-school. Denominational lessons and literature were crowded out of the school. When, at last, necessity was pressed upon the church to act in his case, it was found that he had undermined the faith of these inexperienced ones, and the labor of the minister was entirely lost. Souls were turned away from the truth beyond recovery, and the cause has always been weak in that community. It is easy to see that this disastrous state of things might have been averted by timely obedience to the teachings of Christ and his apostles in regard to discipline. Possibly he might have been saved; but if not, his influence for evil might have been checked, and others have been saved, and the cause now be prosperous where it is low.
Another church had two members of doubtful standing. One was a man of little or no influence, but that little was exerted on the wrong side. The church withdrew their fellowship from him. We urged them to deal with the other, but they refused. He was a man of influence, and professed much piety, and they thought it would not do to deal with him. He had an interesting class of young people in the Sabbath-school. It was well known that he not only neglected to teach what the church considered important Bible truth, but he taught directly contrary to the faith of the church. But the suggestion to check him, and call him to account for his course, was opposed as "uncharitable," "arbitrary," and even "popish"! But by and by he "dropped off" from the church, and it was found, as was to be expected, that he had subverted all within reach of his influence, and they too left the church, and have gone over to the world. And in that place, also, the cause is, and is likely to be, weak. In fact, within the range of our observation "from Maine to Oregon," from sea to sea, we have never known a church to be strong and prosperous where discipline was neglected.
We have intimated that all offenses are not of the kind to which the Saviour referred in Matt. 18. He there says, "If thy brother shall trespass against thee." But there are offenses, not against individuals, but against the church at large, against the truth, against society, against morality; offenses manifest in the sight of the world. These are also to have a "first and second admonition," as Paul wrote to Titus; but they are evidently that class of offenses of which he speaks again: "Them that sin rebuke before all, that others also may fear." 1 Tim. 5:20. Not being what are termed "private offenses," they do not call for the same amount of private labor. But in all cases, due regard for the welfare of the erring one should always be had. Two interests will ever demand consideration where offenses exist: one of justice; the other of mercy. Happy will it be for all concerned if those who have such matters in charge shall so nicely balance the two, justice and mercy, that violence be done to neither.
It is sometimes difficult to determine what is the duty of a church member who knows that some one is walking not according to right and truth, the offense not being of a personal nature; it is not against any individual. The safest way in such cases is to consult the officers of the church—the elders. The safest, for this reason: when an individual commits an offense, but against no one in particular, there is danger that he will take exception to any one who, having no special authority, shall attempt to approach him on the matter. It is an old saying, "What is everybody's business is nobody's business," and if there is ever a time when a person is apt to consider it so, it is when he is in the darkness of error, and therefore peculiarly liable to be tried and tempted over anything which may be done in his case. And again, the person who has knowledge of the matter may be of little experience, whose judgment is not well formed in regard to discipline and human nature, and his effort might be worse than ineffectual. But the elder may reasonably be supposed to know how to approach a person in such a condition, and the person offending will understand that it is the elder's duty to attend to such things, and will therefore be deprived of all chance to complain.
In personal offenses the Saviour directs that the offended one shall take one or two with him, that there may be witnesses to establish the facts in the case. In conformity with this rule it is customary to appoint "a committee" to visit and labor with the one whose walk is reported to be or known to be disorderly. The report of the committee is made the basis of the action of the church. If the first report is not satisfactory, the committee may be continued until the person is reclaimed or proven to be incorrigible.
The appointing of committees of course falls upon the pastor or elder of the church; and in this great care is required. On this very point there is a rule laid down in the Scriptures, so plain that it cannot be misunderstood, and so evidently just as to secure the unqualified assent of all. It is this: "Brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted." Gal. 6:1.
1. The duty is to be laid upon such as are spiritual. This is the great qualification for such a service. Without spirituality of mind—without the aid of the Spirit of God—no one is qualified to undertake such a task. It may, and often does, become the duty of a person because of his office or position to take such a matter in hand; but unless he has "the preparation of the gospel of peace" upon him he will fail in his efforts.
2. The object is, not merely to try his case; not to condemn him; but to restore him. Whether or not it can be done, this should be the aim.
3. Every step must be taken "in the spirit of meekness." There should be no self-exaltation; no assumed authority. The spirit of meekness will often conciliate and melt the heart, where assumption or assertion of self would offend and harden.
4. Constantly bear in mind our own weakness; our liability to be tempted; and act toward the tempted one, as nearly as possible, as we would like to be met were we in his condition. We should ever bear in mind that it is comparatively easy to see the bearings of a case in which we have no personal interest; but to a person who is in a tried state, and whose personal interest and feelings are involved, everything looks quite different. A spirit of meekness will enable us to realize the difficulties and dangers of his position, and exercise forbearance accordingly.
On the other hand, there are persons whose judgments are easily perverted by sympathy; a plausible story, aided perhaps by a few tears, wins them to its side; who are as ready to take up for the wrong as the right if their feelings can only be touched—these are by nature disqualified for bearing responsibilities in the affairs of the church. They are moved by impulse and not by reason; not by a calm, sober examination of facts. We do not say they are not good Christians, well-meaning people; but we do say that a church will surely have reason to regret the action if they place the important and responsible duty of dealing with minds in such hands.
Biblical Institutes.
By S. N. Haskell
IT is now thirty years since the Sabbath reform commenced in this country in connection with the doctrine of the second coming of Christ. From that time to the present the success of this work has been in getting people to investigate the Scriptures of truth. If the Bible is only read and believed, it is the only argument needed. The Scriptures are our authority. The Bible is the text-book to every true child of God. Biblical Institutes among us commenced about ten years ago under the direction of Elder James White. The benefit derived from them was great. Our experience in them since that time has led us to conclude that they are essential to the growth and prosperity of any Conference. These courses of instruction have been held more or less throughout the country. They are instrumental in developing successful laborers in the cause.
Many of those who are now preaching present truth have not had the advantages of a liberal education. They have come from the various occupations that men usually follow. But we trust that they are men that fear God and love his truth. How can they be educated so as to become workmen that need not be ashamed, is a question of great importance. We have no confidence in the idea that it matters not how little we know if we are only converted. The great apostle to the Gentiles wrote to his son Timothy, who had been instructed in the Scriptures from a child, "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." 2 Tim. 2:15. The apostle Peter, who never had had an education at the schools of that time, wrote to his brethren, "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear." 1 Pet. 3:15. This would require not only a knowledge of the truth but ability to tell it.
Solomon never "finished" his education. He never reached the point where he ceased studying that he might instruct the people. He says, "Because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out and set in order many proverbs. The preacher sought to find out acceptable words; and that which was written was upright, even words of truth." He then adds these forcible words, "The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one Shepherd." Eccl. 12:9-11.
Such expressions as these show clearly that Inspiration instructs those laborers who become efficient workmen, to avail themselves of the advantages offered not only to improve their education in a general sense, but to study that they may understand how to present the truth in the most acceptable manner. No man has a right to become a professed ambassador of Christ without this disposition. We often hear of the "ignorant fishermen" whom the Saviour called to carry the gospel to the world. But it should ever be remembered that he did not intrust them with the gospel until the greatest Teacher that was ever upon this earth had given them practical lessons in laboring for souls three and a half years. And even then they were not fitted to go forth until they had been endued with power from on high. Then after this they met from time to time and counseled together relating their experience. Can any one think that God is less particular in the closing work of the gospel? In carrying to the world the most solemn message that the world has ever heard, God will require as much preparation as in any age in the past.
We have to some extent realized this and have tried to meet our responsibility by having schools in our midst where the Bible is made a specialty, and where instruction is given in methods of labor. But all cannot attend these schools; and therefore we have adopted the plan of holding institutes, in which the truth of the Bible is taught, and the best methods of presenting it are dwelt upon. In these instruction is given in all branches of the work. It would be well if such an institute could be held in each Conference in the country, at least once a year. And this should be done if efficient teachers can be secured. Ministers, colporters, canvassers, and all who intend to labor in the cause, in any capacity, should attend them. If there are successful workers, they should attend to give those of less experience the benefit of their experience. If they are not successful, then they should certainly attend to learn the cause of their failure and how to remedy it. If they have it in their minds to labor but have never entered the field, then they should attend that they may acquire the best methods of labor at the commencement, knowing that it is far easier to learn to do right from the first than to unlearn when the habits have been once formed.
Securing harmony of faith, and in methods of labor, has been a source of strength and union among us. We must be in union in faith and purpose. Our plans of operation, as far as general principles are concerned, are the same the world over. Our interests are one. Our hopes are one. Any Conference or people who have received this same truth find themselves in a short time behind in their plans of operations if they do not have the privilege of consultations and instructions. The great apostle to the Gentiles felt the need of something of this kind. Hence he sought repeatedly to meet with his brethren at Jerusalem. There is no time in the history of the church when the reformers did not feel the need of gatherings where they could meet for consultation and prayer.
We have called these meetings "Biblical Institutes." The most successful method of presenting the truth, of canvassing, of doing colporter work, and holding Bible-readings, are freely discussed and instruction given. And what is still more important, there is a united seeking God for his blessing to rest upon the efforts at this time of instruction, and that there may be a special fitting up by the Spirit of God for the work he has for his people to do. We are glad to learn that there are to be such gatherings at the northern camp-meetings on the Pacific Coast this spring. It would be well if there could be much of the time at our camp-meetings devoted to this kind of work. But it would be far better if there could be from one to three weeks devoted to this kind of instruction in advance of our spring camp-meetings.
It requires as much wisdom and discretion to hold Bible-readings and make them successful as to preach a sermon. Not that every person who can hold a Bible-reading can preach a sermon. But it requires as much study, thought, and preparation. There are many who hold Bible-readings in this country; we do not say there is no good accomplished by them, but we know of but few, comparatively, of whom it can be said they have made this work successful in the truest sense. We have watched its progress with much interest, believing it would be one of the greatest means of getting the truth before the masses in the colporter work. It is proving a success in our city mission work. But our people need instruction as to the best methods of giving them. At these institutes it is a very fitting time to impart such instructions. Questions concerning our faith and the nature of our work are among the things of which a specialty is made. From the standpoint of the Christian living amid the perils of these last days, nothing can be of more importance than a knowledge of these things.
Which Is the Gloomy Doctrine?
By John Nevins Andrews
THE sleep of the dead is often designated a gloomy doctrine, and many refuse to listen to the testimony of the Bible on this subject, choosing rather to remain "ignorant concerning them which are asleep" than to consider the stern realities of death and the grave. "Your doctrine," say they, "is chilling, repulsive, forbidding. The sleep of the dead! why the very idea is enough to freeze one. But the immortality of the soul, and the reward of the saints at death, this, this is the very marrow and fatness of the gospel; this is indeed that blessed hope."
But stop, friends, a few moments. It may be that you are blinded by prejudice. Be not too hasty. If you are not willing to devote the needed time for weighing this subject in the balances of the Scriptures, will you not wait long enough to try the justice of this objection in the balances of reason?
You say that the doctrine is full of gloom, and that the departed saints have experienced a bitter disappointment in being consigned to the cold grave for long ages, instead of being received into glory. You think the idea full of gloom to the living, and dreadful to the dead. But you forget that, if the doctrine be true, there is no chill, no gloom, no darkness, no disappointment, no lapse of time, no waiting through long ages, to the dead. The interval between their decease and their resurrection will be to them no time at all. The twinkling of an eye, in which the righteous will be changed to immortality, will be as long to them as the whole period during which righteous Abel has slept in death will be to him. And to him, so far as his own knowledge of the case is concerned, it will be precisely as though he entered Heaven at the very moment he was slain.
You say that this helps the matter a little; but that, for all this, the sleep of the dead will no more compare in consolation with the soul's immortality and the reward at death than the desert of Sahara will compare in beauty with the Garden of Eden. Do not be too hasty, friends. You may discover facts that will change this opinion. You find great consolation in the thought that the soul is immortal, and that men are rewarded as soon as they die. Answer me a few questions. How large a part of mankind lead lives of holiness, and die with good evidence of their acceptance with God? Truth compels you to answer that a minority are all that can be said to do this. What becomes, then, of this great majority of men who have died out of Christ, and entered their reward? Oh! they have gone into266the furnace of fire, where there is wailing and gnashing of teeth. What is the condition, then, at this very moment, of the greater part of the dead, according to this cheering doctrine of yours? You have to answer, They are in unspeakable torment.
You admit that this dreadful fact somewhat abates the consolation you have hitherto found in this doctrine. But I want you to answer one question more. If the soul is immortal, as you affirm, how long are these impenitent ones thus to suffer? You answer again, and this time surely with a shudder, THEY MUST SUFFER TO ALL ETERNITY.
Before we part, will you not own that yours is the gloomy doctrine? Is it not a relief to your mind to think that men are to be judged BEFORE they are rewarded or punished? and that till the day of Judgment men wait for their reward? And is not that doctrine best which teaches that immortality is the gift of God, and that it is given only to the righteous?—J. N. Andrews.
The Missionary.
By Stephen Nelson Haskell
Popes and Kings in the Time of Huss.
WE have briefly alluded to the time when there were two popes. This was during the period called "the great western schism," commencing in 1378, by the election of Clement VII., and lasting until the council of Constance, in 1414. Of this council, at which Huss was condemned and burned, we will hereafter speak more fully. This schism in the Romish church continued, until at one time there were three popes instead of two, each claiming to be the legitimate successor of St. Peter, and the true vicegerent of God. It suggested some questions not easily solved. Huss said: "If we must obey, to whom is our obedience to be paid? Balthasar, called John XXIII., is at Bologna; Angelus Corario, named Gregory XII., is at Rimini; Peter de Luna, who calls himself Benedict XIII., is at Aragon. If all these are infallible, why does not their testimony agree? and if only one of them is the Most Holy Father, why is it that we cannot distinguish him from the rest?" These circumstances gave influence to the words of Huss. He affirmed that the Scriptures were higher authority than popes or councils. On this he based his preaching. The word of God alone was the authority to be obeyed.
It was the Italian pope, John XXIII., who manifested such bitter hatred toward Huss, and who, with the emperor, was instrumental in bringing him to trial. Previous to this, a council had been held at Pisa, and Gregory XII. and Benedict XIII. had been condemned. The former had sent in his resignation and the latter had been deposed. At the general council, at Constance, in 1414, when Huss was condemned, pope John XXIII. was convicted of grievous and heinous crimes, concerning which Fox says: "He had hired Marcellus Permensis, a physician, to poison Alexander V., his predecessor. Further, that he was a heretic, a simoniac, a liar, a hypocrite, a murderer, an enchanter, a dice-player, and an adulterer; and finally," says he, "what crime was he not guilty of?" When the time of election came, and no one securing votes enough to be elected, John managed to have the matter of suggesting the proper man to be pope, referred to himself. Reluctantly, the cardinals complied with his request, and upon his promising to give the mantle to the man who ought to be pope, they placed it in his hands. He at once threw it around his own shoulders, saying, "I am pope." It was reported that he had a large number of soldiers in readiness to force the cardinals to elect him, had it been necessary.
Such was the character of the man who sent forth his bulls of excommunication against Huss, a man respecting whose life even his bitterest enemies could not bring a word of condemnation. His character was above reproach. The charge of heresy was the only one brought against him, and that consisted in believing that the Scriptures are to be obeyed as the highest authority. The same was also true of the Wycliffites, as those were called who had embraced the doctrines of Wycliffe; in fact, all who devoted their lives to the promulgation of the work of God in the fifteenth century were charged with this crime.
Charles IV. was crowned Emperor of Germany and Bohemia, Jan. 5, 1355, by the cardinal of St. Peter's Church, at Rome. He was the son of John of Luxembourg, king of Bohemia. Although a true son of the Catholic Church, for various reasons he was not as devotedly attached to her as most of the crowned heads at that time. Finally, pope Urban V. excommunicated him, which seemed to destroy all the good feeling that had previously existed between them. This, together with the strong disposition on the part of the emperor to favor learning, and the marriage of his daughter Anna to Richard II. of England, were providences of God in favor of the Reformation. Charles had two sons, Wenceslaus and Sigismund. The former was emperor only for a short time, and afterwards king of Bohemia. His character was a curious compound of indolence and passion, willful caprice and mischievous humor. He was made emperor in 1378, at the early age of fifteen years. At this time he gave promise of the highest virtues, but it was not long before the hopes of his early years were obscured by debaucheries and excesses. He became strangely reckless of his authority, consulting only his ease and his passions. He disposed of nearly all of Lombardy, embracing sixteen cities, for a nominal sum, broke his connection with Boniface IX., and united with Benedict of Avignon. The German princes becoming alarmed, cited him to appear at their tribunal, and upon his refusing to do so, formally deposed him. His brother declared him unfit to rule and placed him in prison. It is said that he felt the loss of his empire less than he would the loss of his wine. Shortly after having been released, and the Bohemians preferring him, with all his faults, to his brother Sigismund, he was made king of Bohemia.
His second wife, Queen Sophia of Bavaria, possessed a different character from that of her husband. She was a woman of strong mind and good principles. Huss was her confessor, and through her influence, in his early career, he was received with favor at court, and there made powerful friends. The influence of the king and queen was, for a time, in favor of Huss and the Reformation, but finally it turned against them. Sigismund, who was the second son of Charles IV., secured Hungary as his portion of the imperial domain. He afterward became emperor of Germany, when he forbade the levying of money for Rome within the limits of his kingdom, and thus for a time was at variance with Boniface IX. All these things contributed to the weakening of the pope's influence, until the gospel became firmly implanted in the hearts of the people. It was thus that God's providence prepared the way for the Bohemians to receive the gospel. No one who will take the pains to examine the history of these times, and in fact any age of the world, can but see that there has always been a providence attending the work of God. There is an overruling providence, not only over one nation, but over the whole world, which is under the control of him in whose hands the nations are as a drop in the bucket.
S. N. HASKELL.
What’s the Use?
CHRISTIANS often ask, "What's the harm in doing this or that?" When they get the right spirit, they inquire, "What's the use?"—D. L. Moody.
Upper Columbia Conference.
By John Norton Loughborough
SINCE my last report I have visited Colfax, Garfield, Farmington, Medical Lake, Plaza, and Dayton, W. T. At Colfax, where the tent was pitched last summer, I found a few obeying the truth. I held two evening meetings, and visited among the interested ones in the daytime. Although there is not now much interest apparent in Colfax, if the few already identified with the truth are faithful to obey it in all points, and keep up their Sabbath meetings, they may hope for others to go with them.
Sabbath and first-day, March 20 and 21, I was at Garfield, where the third tent-meeting of last season was held, and gave four discourses. The meetings were better attended than at Colfax, and I was pleased to find the few already in the faith maintaining their Sabbath-school and Sabbath meetings. This is as it should be. If all persevere in their efforts to overcome evil appetites, and to put aside all hindrances to obeying the truth, we shall expect to see the cause prosper there.
On first-day evening I spoke in Farmington, eight miles from Garfield. After the discourse, the elder, elected at the time of my visit there last August, was ordained. Many of the members of this church live quite a distance from the place of meeting, and so are deprived of the privilege of regular services, but those who are near by are faithful in maintaining the meeting and Sabbath-school.
Leaving Farmington I drove on to Medical Lake, eight and one-half miles northwest of Cheney. I made calls on some scattered Sabbath-keepers on the way; and at the lake found a number of believers in the message. Some of these who have been so situated that they did not strictly observe the Sabbath, are now released from these hindrances, and promise to fully obey the truth. If they thus do, and maintain their Sabbath-school and Sabbath-meetings, I do not see why there may not be a nucleus at Medical Lake, around which others may be gathered in the love of the truth. While in the place I gave one discourse in the Baptist meeting-house. I had a full attendance. The resident minister took part in conducting the services.
Sabbath, March 28, I spent with Brother Ernest Winkler and family, near the old Plaza post-office. We spent the day in Bible-readings and study, closing with an interesting prayer and social meeting. It had been many months since they had seen a minister of like faith at their home. On first-day I gave a discourse to a full house in their district school-house.
The week following I drove over one hundred miles to Dayton. I attended the quarterly meeting with the Dayton church April 4; and while there I gave two evening discourses to attentive audiences. I trust that the outside interest in Dayton may yet result in some accessions to the church. I see not why it may not be thus, if those already professing the truth will be faithful.
April 5 I came on to Walla Walla, thus completing my carriage ride of about six hundred miles. By traveling in this manner I have been enabled to call upon many of our scattered members that I could not have reached by public conveyance. It has been a remarkable spell of good weather, so that the journey has been to me as good as medicine, in the shape of an open air recreation. I go on tomorrow by railroad and steamer, to attend the meetings in Healdsburg and Oakland, California.
J. N. LOUGHBOROUGH.
April 7, 1885.
Victory Through Our Lord Jesus Christ
"Thanks be to God, which giveth us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord." 1 Cor. 15:57, 58.