A MEMBER of the Missionary Society has shown us a letter, received from a correspondent, which contains the following words :—
“Admitting that the Bible was once the word of God to man, it has been revised and doctored too much to be so any longer.”
It is a pity that any one will suffer himself to be so greatly deceived in regard to a matter of such great importance. If the Bible ever was the word of God to man, it is such still.
1. The Bible is a revelation to a fallen race; it is not given for any particular class, nation, or generation. In judging of its merits it should be considered in its applicability to the wants of a fallen race. As long as God is a Supreme Governor, and a judge of infinite justice, and man is a sinner, so long will the Bible be suited to man's wants,—so long will it continue to be a needed revelation from God to man.
2. It is not the object of a revision of the Bible to alter and change it in the sense of correcting it. But it is the object, (1) To compare our present version with all the ancient manuscripts which have been found, and thus to ascertain which is the most reliable reading where different readings exist. (2) To correct the English of our version. It is well known that our language has greatly changed in the last two and a half centuries; so that expressions which were quite intelligible then, when our translation was made, are obscure now.
3. The same writer objects to the Bible that so many denominations exist, all professing to draw their belief from the same book. But his objections destroy each other. However unfortunate it may be that there are such diversities of beliefs, the existence of so many denominations is a surety that the Bible cannot be “revised and doctored” to its injury. They are a check upon each other in revising, each preventing the others from coloring the reading to suit their denominational preferences. The composition of the late Committee of Revision was such as to give the best assurance of faithfulness in their work, according to their ability.
4. All the translations which have been made, and all the ancient manuscripts which have been found, are still in existence and are accessible to all inquirers; and if any material change had been made it could be easily ascertained. When people bring such charges with these facts existing, it proves that they do not understand the facts in the case, but are moved by prejudice more than by knowledge.
5. It is the united testimony of all parties that the various translations and revisions have made no material changes in the Bible. Even the Douay or Catholic Bible, which contains some things peculiar to the belief of that church, does not vary largely from a correct translation, the notes accompanying it being the real exponents of the faith of the church.
6. The Bible is the Bible according to a general plan, having regard to the recovery of the fallen race. No verbal changes which have ever been made by reason415of the testimony of manuscripts discovered, have at all modified or changed the plan of salvation as revealed in the Scriptures. People who are deeply interested in their own salvation, and so have the deepest interest in the integrity of the Scriptures, are not given to finding fault with the Bible. Those who have to confess that they have no special interest in it, and therefore do not closely inquire into its truths or its truthfulness, are the ones who find fault with it. This is a fact worthy of consideration.
Finally, all the objections which are urged against the Bible but increase our confidence in the blessed book. They do not affect its reliability as a record, the wonderful fulfillment of its prophecies, nor the morality of its teachings. It proves itself worthy of our confidence, and our own consciences—unless our judgments are perverted by selfishness—attest that we need its aid to escape from the corruption of our nature, and the sinfulness of our lives.
THE TIME OF REWARD IS NOT UNTIL THE RESURRECTION.
By John Nevins Andrews
JOB, the ancient patriarch, had very distinct views respecting the state of the man in death, and the hope of man in the resurrection. Thus he says: "So man lieth down, and riseth not; till the heavens be no more, they shall not awake, nor be raised out of their sleep. Oh! that thou wouldest hide me in the grave [sheol], that thou wouldest keep me secret, until thy wrath be passed, that thou wouldest appoint me a set time, and remember me! If a man die, shall he live again? all the days of my appointed time will I wait, till my change come. Thou shalt call, and I will answer thee; thou wilt have a desire to the work of thine hands." Job 14:12-15. The dead are asleep, and are not to awaken till the heavens shall depart as a scroll when it is rolled together. Then the Lord shall call, and Job will answer, and his appointed time having come, he shall be changed to immortality as set forth by Paul in 1 Cor. 15:51-54.
Job was to wait for this change till his appointed time should come. And thus he speaks of this act of waiting: "If I wait, the grave [sheol] is mine house; I have made my bed in the darkness." Job 17:13. And now he sets forth his hope. "For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin worms destroy this body, yet in my flesh shall I see God; whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me." Job 19:25-27. Till the time when his Redeemer should stand upon the earth, Job expected to sleep in the dust; and though in the meantime his body should be dissolved, he expected then to awake at the voice of Christ, and in his own flesh, and with his own eyes, to see the God of Heaven.
The psalmist speaks thus of death: "For in death there is no remembrance of thee; in the grave [Heb. sheol, the place of the dead] who shall give thee thanks?" Ps. 6:5. Whatever may be understood to constitute death, there is in that state no remembrance of God. And wherever is sheol or hades, for these are the Old and New Testament names of one place, there is in it no one who praises God. He further tells us that "the dead praise not the Lord, neither any that go down into silence." Ps. 115:17. His former statement, that in death there is no remembrance of God, sufficiently explains the present declaration that the dead praise not the Lord. But he speaks again respecting man's state in death; "Put not your trust in princes, nor in the son of man, in whom is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish." Ps. 146:3, 4. This is very strong language, but it was inspired by the Spirit of God. But has not David been in Heaven ever since his death? And do not all there praise God? The New Testament will answer these questions. Peter testifies that David in his time which was one thousand years after his death had not ascended into Heaven. "For David is not ascended into the heavens." Acts 2:34. And Paul tells us what happened to him at his death: "For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption." Acts 13:36. Now let us hear him state his hope respecting himself. "I shall be satisfied when I awake, with thy likeness." Ps. 17:15. David's hope was therefore precisely that of Job. He expected to sleep the sleep of death. But he also expected to awaken from that sleep at the resurrection of the just.
Solomon bears the same testimony with David his father. He says: "For the living know that they shall die; but the dead know not anything, neither have they any more a reward; for the memory of them is forgotten. Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion forever in anything that is done under the sun." Eccl. 9:5, 6. It would be difficult to state the case in stronger language than this. Death, in the language of the psalmist, is a state in which the thoughts have perished; in the words of Solomon, the dead know not anything; and their love, and their hatred, and their envy have perished. And when these are gone what remains? So much for his view of death. Now hear him respecting sheol the place of the dead. "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave [sheol] whither thou goest." Eccl. 9:10.
Isaiah thus records the language of Hezekiah: "For the grave [sheol] cannot praise thee, death cannot celebrate thee; they that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee, as I do this day; the father to the children shall make known thy truth." Isa. 38:18, 19. This is an explicit statement of the reality of death. Isaiah's doctrine of the resurrection does also imply the reality of the sleep of death. "Thy dead men shall live; together with my dead body shall they arise. AWAKE and sing, ye that dwell in dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead." Isa. 26:19. And the same thing is implied in the words of Daniel: "Many of them that sleep in the dust of the earth shall AWAKE." Dan. 12:2.
Our Lord plainly fixes the time of reward and of punishment at the Judgment, and not before it. Thus he says: "For the Son of man shall come in the glory of his Father with his angels; and THEN he shall REWARD EVERY MAN according to his works." Matt. 16:27. Is it consistent with this text to assert that every righteous man enters glory at death, and that every wicked man when he dies enters the fire of hell? Christ states the time of recompense thus: "But when thou makest a feast, call the poor, the maimed, the lame, the blind; and thou shalt be blessed; for they cannot recompense thee; for thou shalt be recompensed at the resurrection of the just." Luke 14:13, 14. But if they enter the presence of God where there is fullness of joy (Ps. 16:11), at the moment of death, do they not receive an infinite reward long before the resurrection?
Take our Lord’s account of the final Judgment, in Matt. 25 as a further statement of the time when men shall enter upon their recompense. If the common view respecting man’s condition in death is correct, then the greater part of those on his right hand were summoned from the blessedness of Heaven to be present at the Judgment and receive sentence, and the greater part of those at the left hand were taken from the fire of hell for the same purpose. Yet the language of both the righteous and the wicked is inconsistent with the idea that they had been, the one in glory, and the other in the fire, for ages before this. But the great fact, most important of all in this scripture, is that it clearly indicates that both parties are judged before they are rewarded. And it is hard to state a greater absurdity than the doctrine that those persons who stand respectively at Christ's right hand and his left, are summoned from Heaven and from hell to hear the sentence of the Judge.
Our Lord’s explanation of the parable of the wheat and tares is very decisive as to the time when the saints shall enter glory, and when the wicked shall be cast into the fire. He says: "As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father." Matt. 13:40-43. This text fixes the time when the righteous shall shine in the kingdom of God, and the time also when the wicked shall be cast into the fire of hell. This is at the end of the world, and is not at the death of each individual.
Christ plainly teaches that hypocrites will not be undeceived with respect to themselves till the great day of final account. "Many will say to me IN THAT DAY, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name have done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity." Matt. 7:21, 22. These persons come up to the Judgment self-deceived. But how could this be if they entered perdition at death?
He states the same fact on another occasion, and there can be no mistake that he speaks concerning those who were alive when he was upon the earth, and that they come up in the Judgment expecting salvation, a plain proof that they have not been in hell fire during the past eighteen hundred years. Thus he says: "When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know ye not whence ye are; then shall ye begin to say, We have eaten and drunk in thy presence and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity." Luke 13:25-27. Can any one explain these words so that they will harmonize with the doctrine that these persons had been wailing with the damned for ages before they were raised from the dead and summoned to the Judgment? The language plainly implies that they were self-deceived till they were told their true condition by the Judge himself. If death is a state of sleep in which men have no thought, and no knowledge, as the sacred writers expressly affirm, then we can well understand how men who are self-deceived during the present life may come up in the resurrection still self-deceived. But if they spend the period between death and the resurrection in the fire of hell, how can they come up in the Judgment expecting that they are to be admitted to the kingdom of God? J. N. A.
WHICH DAY?
By Ellet Joseph Waggoner
BY E. J. WAGGONER.
"THE question of obedience, and the observance of the Sabbath is the real question with us, far more than whether we should keep the first, third, or seventh day of the week as the Sabbath."
Such are the closing words of a recent article on the Sabbath question. It has been said that words are used to conceal ideas, and it must be the case in the above instance; for if the writer had any idea in his mind, he most effectually concealed it. A great amount of study on the paragraph has failed to show the logical connection of its two parts.
"The question of obedience, and the observance of the Sabbath is the real question." That is plain enough. It is correct too. Just such a statement as any one might make, who earnestly desires to obey God. What next? We will therefore consult the word of God, to see how the Sabbath should be kept? We should expect that, but we are disappointed. "Obedience, and the observance of the Sabbath is the question with us, far more than whether we should keep the first, third, or seventh day of the week as the Sabbath." If he had said, "The observance of a Sabbath is the real question with us," there would be nothing inconsistent in what follows. Since "Sabbath" simply means "rest," a Sabbath may be kept on the first or the third day of the week. But he says "the observance of the Sabbath," and the only Sabbath the Bible recognizes is the seventh day. See Gen. 2:1-3; Ex. 16:4, 5, 19-30; 20:8-11; Luke 23:54-56; 24:1.416And yet, our friend seems to have the idea that the Sabbath may be kept on any day of the week. It is as if he had said: "Patriotism, and the celebration of our independence anniversary, is the real question with us, more than whether we should observe the first, third, or fourth day of July."
The amount of fog that hangs around questions of Bible truth and religious duty is perplexing to the seeker for truth, and would be truly wonderful did we not remember that just such a state of things has been predicted. Paul said that in the latter days men would not endure "sound doctrines," but would "turn away their ears from the truth and be turned unto fables." Our Lord himself said to his disciples, "If they have kept my saying, they will keep yours also," plainly intimating that the manner in which his teaching was received would be an index of the manner in which the truth would be received in subsequent times. When we consider the skepticism, the blind, unreasoning disbelief, and the cavils that opposed Christ's teachings even when accompanied by the most wonderful miracles, we cannot wonder that so few nowadays receive "the love of the truth that they might be saved." The "god of this world" has blinded the minds of men in all ages, and will continue to do so until the end. And it is a fact that the same reason that hindered so many from believing on Christ eighteen hundred years ago, still operates to keep men from observing the Sabbath, viz., self-interest,—the immediate result upon themselves, and their own convenience.
These considerations are very weighty. It does not take much argument to persuade a man that a certain course is right, if his inclination is in that direction. And so the idea obtains to a greater or less extent, that it doesn't make so much difference what a man does if he is only sincere. Thus men get the idea that the rest is the all-important point in the fourth command-ment, regardless of when that rest is taken. In other words the principle or spirit of the law is to be kept, and not the letter. This course of proceeding may be illustrated as follows: A farmer tells his son that he wishes him on the next day to go to a certain village five miles to the east, in order to buy some necessary articles. On the following day John mounts his horse, and deliberately rides off to a town five miles to the west, and there makes his purchases. His father calls him to account for his disobedience. He replies that although he did not strictly obey the letter of his instructions, he did obey the spirit—the essential part. He claims that the principle contained in his instructions was to get the articles, and that although the place where he should get them was definitely specified, yet this was not necessary to obedience to the requirement. Any one can see that the boy disobeyed his father, by going west when he was told to go east. And yet many who would so decide, claim that men may go as far as possible in the opposite direction from the requirement of the fourth commandment, and still be obedient.
A good illustration of how strict God is in his requirements is found in the case of Nadab and Abihu as recorded in Lev. 10:1, 2. God had specified the fire that should be used in the services of the Sanctuary. Certain fire was set apart for this use and called holy. None other was to be used. Nadab and Abihu could not perceive the difference between the fire that was holy and that that was unsanctified, and came before the Lord with strange fire. For this rash act they were instantly slain. They might have reasoned thus: "The spirit of the Lord's requirement is that fire should be used. It makes no difference what fire we use if we only do it in the right manner. There is no difference in fire." Precisely the same language is used now in regard to the Sabbath. But God showed his displeasure, and taught the people that he was particular to have them "put difference between the holy and unholy; and between the unclean and clean." Is it possible that God is less particular now than he was then? Several hundred years later than that event we find him using similar language to the above, and in regard to the Sabbath, speaking by the mouth of the prophet Ezekiel, he says: "Her priests have violated my law, and have profaned mine holy things; they have put no difference between the holy and profane, neither have they showed difference between the unclean and the clean, and have hid their eyes from my Sabbaths, and I am profaned among them. . . . Therefore have I poured out mine indignation upon them; I have consumed them with the fire of my wrath; their own way have I recompensed upon their own heads, saith the Lord." Eze. 22:26-31. God testifies of himself thus: "I change not," therefore we are not justified in assuming that he will look with any degree of favor upon any deviation from the letter of his requirements. Indeed, if we consider carefully the context of the above passage, we shall find that while the words were addressed to the Jews, and were applicable to them, they have a special application to these last days. The words of Christ were addressed to his disciples and the Jews who were with him, but they apply to all men even to the close of time. So it is with the words of the prophet. But men were careless of their duty to God in the days when they saw visible manifestations of his displeasure, and it is to be expected that they will be so still, when his judgments are reserved. "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." Nevertheless the long-delayed punishment will surely come.
WORK TO THE POINT.
By Stephen Nelson Haskell
BY ELDER S. N. HASKELL.
MUCH labor is lost by not having a definite object before the mind. If children are left to grow up without proper training, without a definite object before them, they are generally burdensome to society, and perhaps come to some bad end. In Christian experience, their object, oftentimes, is not so exalted as it should be. The mind becomes dwarfed, and the experience becomes stale.
I once asked an aged man if he was a Christian. Said he, "I had a spark of grace in my heart forty years ago, and I trust it has not all gone out yet." I repeated the question. He said he trusted he had his sins forgiven when he commenced to serve God forty years before. I repeated the question many times, and as many times he returned in substance the same answer, that forty years before he had an experience upon which he based his present hope. There might be no question concerning his experience at the time he referred to, but the mark he set before himself was altogether too low. When he felt convicted of sin, the object he had in view was to feel the assurance that God forgave him. This was all right as far as it went. But for him to be satisfied with that, without pressing on was a mistake, for we are to "grow in grace and in the knowledge of our Lord and Saviour Jesus Christ."
Paul, in giving his experience, says, "Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended, but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark of the high calling of God in Christ Jesus." Then he exhorts his brethren as follows: "Let us therefore as many as be perfect, be thus minded; and if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing."
There is no laying down the armor and resting upon victories gained while we are in the enemy's land. The object of the Lord in giving his people an experience is that they may develop perfect characters, and thus "walk worthy of the Lord" in every respect. The same principle holds good in adopting and carrying certain plans to forward the work of God upon the earth. Plans are laid according to the best ability of those who have the cause at heart. When such plans are laid, it should be the interest of the people of God to work to them. Nothing can be accomplished without this. We have a message that must be given to the world. God has made us depositaries of this message, and we are scattered throughout this country and in many other nations. In this country, some from all the principal civilized nations of the world have embraced the present truth.
We have adopted a system which will, when carried out, lead all to work in harmony to carry forward this work. It unites the different nationalities, and finds a position for every man, and woman, and child, where their influence can be felt in advancing this precious cause. Now we say, Work to the point. Brethren, work in harmony with the system adopted. Unite all your strength against Satan in the spread of this truth. We should not be discouraged if everything does not move just as we wish it might; but if we continue to press forward, much will be accomplished. There is no enterprise that has not its difficulties, and it is no marvel that God's cause, in a world full of enemies to its advancement, will have obstacles to meet. At times they will seem almost insurmountable; but if we work in harmony and press together, God will bless the effort.
FROM THE FIELD.
MICHIGAN, Charlotte.—Bro. A. O. Burrill, writing under date of August 22, says: “We have to-day closed our tent effort here, which has continued for eight weeks. During all this time, our congregations have been small, yet the results are quite satisfactory. We leave twenty who have begun to keep the Sabbath, most of whom are heads of families. Eleven have received baptism, and several more will soon. Our book sales have been something more than sixty dollars.”
WISCONSIN, Wrightstown, Aug. 24—Closed our meetings last Monday evening. As the result of417
the effort here, nineteen signed the usual covenant, and a Sabbath-school of twenty-six members was organized. Our congregations were not large at any time, not exceeding one hundred at most, but the attendance was quite regular. The only opposition manifested was a disposition on the part of some Catholics to disturb the meetings, which was stopped by their priest's threatening excommunication. This place is near Ft. Howard, and Bro. O. A. Olsen will look after this interest. C. W. OLDS. S. S. SMITH.
River Falls.—We have closed our tent meetings at this place, having been here six weeks. Have spoken fifty times, and have sold books to the amount of sixty-five dollars. Seven are keeping the Sabbath as the result of our labors. Organized a Sabbath-school of twenty-five members and a church of eighteen. They voted to pay the tithe into the State treasury. The entire expense of the meeting will be met by the brethren. Preparations are being made to repair and fit up a building in which to hold meetings. Aug. 22. A. MEAD.
MINNESOTA, St. Peter.—Bro. W. B. Hill writes: We have been holding meetings at this place about one month. The interest has not been large. Prejudice is strong, and the stay-away argument is used with good success, but the truth is making some progress. As a result of our meetings, six have embraced the truth, four of whom have already joined the Kasota church. Others are waiting to get church letters before doing so, and still others are interested in the truth.
IOWA, Sumner.—We closed our meetings in Sumner, Aug. 14. As a result of these meetings, ten persons are keeping the Sabbath, eight of whom have signed the covenant. Others are investigating with a desire to know the truth. The people were very kind, and donated more than enough to meet our expenses. Obtained sixteen subscribers for our different periodicals, and sold sixteen dollars worth of publications. We procured the use of the Methodist church for future meetings, where one of us expect to meet with this little company every Sabbath for a few weeks. Many of the citizens are anxious to have another series of meetings this fall or winter, and say they will insure us a house free of charge. IRA. J. HANKINS. A. G. DANIELS.
Fontanelle, Adair Co.—Brn. Washburn and Hart report considerable opposition in this place. The opposition, however seems not to have been of a very serious nature, for they leave eight keeping the Sabbath.
Prayer and Hearing the Law
"He that turneth away his ear from hearing the law, even his prayer shall be abomination."
The Missionary.
THE MASTER SAYS, GO.
Go, work in my vineyard—the Master says, go—
The fruitage is glinting with rich, ruddy glow;
The sun of the morning is now in the west,
The day's early gleaners are fainting for rest.
Oh! heed now the calling; up, while it is day;
Perhaps in life's dawning thy strength may decay,
Then give unto Jesus the dew of thy youth,
And seek through his mercy the sunlight of truth.
Oh! haste to the vineyard; the Master's own voice
Has called you to duty; he'll bid you rejoice;
Then safe in his kingdom, on Heaven's bright shore,
The fruitage is gathered, and labor is o'er.
Forever in glory the faithful shall sing,
Our day's work was given to Jesus our King;
And through the rich fullness of faith in his love,
The vintage is gathered, and garnered above.
—Royal Diadem.
THE CAUSE IN ENGLAND.
By John Norton Loughborough
SINCE my last report two more have taken their stand with us at Southampton. One of these was baptized August 1. The other is a person, who, having read the SIGNS OF THE TIMES for a few months, came to spend a few weeks in Southampton. Having thus opportunity to attend our meetings here he has fully decided to obey the truth.
During the month of July we received more letters in response to papers sent out than during any other month since we commenced posting the papers. We long to see the work making greater progress over the mountains of difficulty which seem to lie in the way of its advancement in this kingdom.
On the ninth of August, at nine A. M. our hearts were made sad indeed by receiving a telegram from Battle Creek, Mich., telling us of the death of our dear Bro. White, and that the funeral would be the next Sabbath (Aug. 13). On the day of the funeral I made remarks to our audience here from Rev. 14 : 13. I spoke of Bro. White's arduous labors in the past. From these the Lord has called him to rest until the "Life-giver" shall come. His "works," of which we have so many tangible marks remaining, especially the institutions he labored so earnestly to build up, will "follow" him. They will speak in his stead even though he be dead. May his earnestness and zeal stir us all to do with our might what our hands find to do. J. N. LOUGHBOROUGH. Aug. 18, 1881.
REPORT FROM NAPA.
By M. C. Israel
ELDER VAN HORN commenced here on Wednesday evening, August 24, and continued till September 1. Eleven discourses were given besides holding a social and a business meeting. On Thursday, September 1, two were baptized, and the ordinances were celebrated. This church has had no ministerial help for some time. Every sermon was appreciated. The Spirit of the Lord came specially near on Sabbath, and at the baptism and administration of the ordinances. The meetings were well attended and increased in interest till the last, especially with those not of our faith. An old citizen who had not attended church for years came in, thinking he had known Elder Van Horn in Alaska, and would have a chance to speak to him. He became deeply interested in the harmony of Bible truth as it was presented; and with his wife attended all the meetings. At the close he stated that it was the only time he had ever been paid for listening to preaching. He also volunteered a donation to help defray expenses. No doubt a tent-meeting would be well attended if one could be held at this place.
Elder Van Horn was called to Oakland on account of sickness in his family on Thursday morning, but returned to St. Helena in time to fill the appointment on Friday evening. Two discourses were given on Sabbath, after which a spirited social meeting was held.
In the evening a discourse was given on Bible temperance. At the close several signed the teetotal pledge. Our meetings closed on Sunday night with a good interest.
This is a strong church and quite free from disturbing elements. A club of seventy nine Signs is used in the missionary work, besides the large number used by Bro. George Drew.
Each of these churches has a flourishing Sabbath-school. They intend to charter a car for the camp-meeting. Nearly all will attend.
M. C. ISRAEL.
Temperance.
THE TURNING-POINT.
TRAVELING last summer through Vermont, I chanced to be sitting one evening upon the piazza of a little country hotel in the company of a gray-haired man, a large and wealthy manufacturer of Massachusetts, who was a native of the town, but had left it years before, and was now returned for a little visit for the first time in nearly forty years.
Our conversation touched upon the subject of temperance. He spoke of the thousands of young men of the present day whose lives were utter failures, and who were wrecks, body and soul, through intemperance.
Deploring this fact, he also spoke of his own decision in the matter as the key to all the success of his life. Then, pointing to an old building across the way, he said:—
"When I was a young man, that old building was a thriving factory, its manufactures the chief industry of the town. There I earned my living. Those were the days before the subject of temperance was much agitated; almost everybody drank more or less. It was the custom universally for the factory boys to meet on Saturday evening in a certain place, and have a jolly night of it, drinking and making merry to close up the week. None liked this better than myself and my special crony, Jim Mathers. Jim and I usually led the crowd in stories, songs, and drinking toasts.
"But after a while, one day it suddenly dawned upon me that even as early in the week as Wednesday, I found myself longing for Saturday night. The consequences of this discovery gave me a shock, and, thank God, opened my eyes to the way I was tending. I said not a word to a soul, not even to Jim Mathers, but when Saturday came, I set out as usual for our place of meeting. Between here and the store—I could set my foot upon the very spot now—I met Jim coming toward me. We neither of us spoke. I put out my hand and he his, though it was not a habit with us to extend such form of greeting, but it seemed as if the same thought was in each mind.
" 'Come, Jim,' said I, 'let's make a resolution to quit.'
" 'Agreed,' said Jim.
"We kept our pledge—he till his death, some ten years after, and I till the present moment; and whatever success I have had in life, I owe to the resolution of that hour.
"I have come back now to the old town to look for the 'boys,' but I find none of them. There was not one of all that merry crowd that ever made an impress on the world, or won even a position of honor."
After this little story from his own life, he told another, which is interesting as showing how times have changed from that day to this.
There was another young man, who left the town about the same time as himself, with the idea of educating himself for the ministry; but he found, after a little, that it would be better to change his purpose, and so he abandoned the effort, and went to Boston for employment.
Failing at first to find anything more congenial, and unwilling to be idle, he took a position as a butler or steward in one of the first families of the city.
For a time all went well. He found a good home, and his employer a good servant.
But the day came when the gentleman gave a great party, and wine and liquors flowed like water. Before it was over, the services of the steward were more in demand as nurse or attendant upon guests unable to care for themselves, than in any other capacity. The ideas of the Vermont boy were in advance of his times; he was a staunch advocate of temperance, and he was filled with disgust that his duties forced him to mingle in such scenes. As soon as the next day dawned, he appeared quietly before his employer, with a request for a settlement of accounts, and the announcement that he must leave him.
"Why," said the stately gentleman, "have you not a good home?"
"Yes."
"Are you not satisfied with your wages?"
"Yes."
"Then why do you leave? I am satisfied with you, and would not have you leave me, and you will not readily find another such a home, I think."
"Well, then," he replied, hesitatingly, "I cannot stay in a place where I must mix with drunken men as I did last night!"
One can hardly tell whether the Boston gentleman, who opened his doors to none but the choicest society, was more astonished or amused. But it was in vain that he argued that he must set before his guests what others did, and that it was the custom of society. The youth was determined to free himself from such custom. No inducement could tempt him to remain.
The gifted son of that very household from which for such reason a servant thus went forth forty years ago, is to-day one of the most silvery-tongued orators of our land, and one of his latest and most brilliant appeals is in behalf of the temperance reform.—Companion.
"COME AND SEE"—"GO AND TELL."
"Come see the place where the Lord lay; and go quickly and tell his disciples that he is risen from the dead." Matt. 28: 6, 7.
SUCH was the text used by Rev. Dr. Solteau, of Burmah, in a San Francisco church, while recently en route to London. The single thought presented was, "come and see"—"go and tell." The words contain the pith of the Gospel. First believe, and then try to get others to follow your example. That is the whole Christian system.—Herald of Truth.
GOT NOTHING.
There was a poor woman who had one child, the joy of her heart, the one ewe-lamb of her household. She worked for it early and late. But there came a time, when one day it sickened. She watched it by day and carried it in her arms at night. But she could not keep the little heart beating or the body warm; so it was taken away and laid in the cold ground. She felt puzzled, crushed. It was a bright morning, the church-bells were ringing, and she thought, "I will go and hear what the preacher has to say." She crept in after the service had commenced, and took a retired seat. The organ was playing a soft, low tone; the hymn was soothing—some of our music is still devotional. The clergyman arose and announced his text. She lifted her veil and raised her eager, trembling face towards him. Did he tell her—that not a sparrow falleth to the ground without our Father in Heaven, or did he tell how that heavenly Father pitieth his children, and gave his only-begotten Son for our sins and sorrows? No, he told her about Louis Napoleon! She waited till the congregation had passed out. There were among them happy mothers, leading dear little children. She grasped the gate-post at the side of the church-door, in the weakness of despair, and said, There is no God.—Christian Intelligencer.