Make no apologies. If you have the Lord's message, declare it; if not, hold your peace. Have short prefaces and introductions. Say your best things first, and stop before you get prosy. Do not spoil the appetite for dinner by too much thin soup. Leave self out of the pulpit and take Jesus in. Defend the gospel, and let the Lord defend you and your character. If you are lied about, thank the devil for putting you on your guard, and take care that the story shall never come true. Let your beard grow. Throw away your cravat. If you do not “want to break,” make your shirt collar an inch larger, and give your blood a chance to flow back to the heart. Do not get excited too soon. Do not run away from your hearers.
Engine driving wheels fly fast with no load, but when they draw anything they go slower. It takes a cold hammer to bend a hot iron. Heat up the people, but keep the hammer cool. Do not bawl and scream. Too much water stops mill wheels, and too much noise drowns sense. Empty vessels ring the loudest. Powder isn't shot. Thunder isn't lightning. Lightning kills. If you have lightning you can afford to thunder, but do not thunder out of an empty cloud.
Do not scold the people. Do not abuse the faithful souls who come to meeting rainy days, because of the others that do not come. Preach the best to smallest assemblies. Jesus preached to one woman at the well, and she got all Samaria out to hear him next time. Ventilate your meeting room. Sleeping in church is due to bad air oftener than to bad manners. Do not repeat sentences, saying, “as I said before.” If you said it before, say something else after. Leave out words you cannot define. Stop your declamation and talk to folks.
Come down from your stilted ways and sacred tones, and “become as a little child.” Change the subject if it goes hard. Do not tire yourself and every one else out. Do not preach till the middle of your sermon buries the beginning and is buried by the end. Beware of long prayers, except in the closet. Where weariness begins devotion ends. Look people in the face, and live so that you are not afraid of them.
Take long breaths. Fill your lungs, and keep them full. Stop to breathe before the air is exhausted. Then you will not finish off each sentence-ah, with a terrible gasp-ah, as if you were dying for air-ah, as some poor people do-ah, and so strain their lungs-ah, and never find it out-ah, because their friends dare not tell them-ah, and so leave them to make sport for the Philistines-ah! Inflate your lungs.
It is easier to run a saw-mill with a full pond than with an empty one. Be moderate at first. Hoist the gate a little way; when you are half through raise a little more; when nearly done put on a full head of water. Aim at a mark. Hit it! Stop and look where the shot struck; then fire another broadside. Pack your sermons. Make your words like bullets. A board hurts a man most when it strikes him edge-wise.
A pound of feathers is as heavy as a pound of lead, but it will not kill a man as quickly. An ounce bullet will kill more quickly than a sack of wool. Have a clear head, and your words will be clear. Know what you are talking about, and you can make others understand. Stand for God, if you stand alone. Keep out of the clutches of party hacks and religious politicians. Preach a straight gospel, and live on it.
Be in earnest, but not wild. Do not be a clown. Let the devil make his own fun, carry his own mail, settle his own quarrels, and foot his own bills. Make few promises. Learn to say “no” very sweetly. Keep out of debt. Do not abuse people for believing what you once believed yourself. Respect honest convictions. Remember, each sermon may be the last you shall preach, or your audience hear. Keep the Judgment in view. Please God, and you will please Christians. Live for Christ. Preach the word.—Sel.
ENCOURAGING ITEMS.
By Dudley Marvin Canright
I HAVE just received a good letter from a Baptist minister in Alabama, in which he says:—
"Bro. Canright: Having received four numbers of the Review, I am well pleased with its articles; but there are some things about which I would like to be informed. I would like to see your church order, how applicants are received in your church," &c.
"Allow me to say that your visit among us did a great deal of good. There is no opposition here. All that I have heard express themselves want you to come back. A great many of us are strengthened in the doctrine of the soon coming of our Lord, and non-professors are aroused. Several speak favorably of your Sabbath. As I told you, I have been impressed about it from childhood, but since I saw you I have had to work so hard all the week in the field, and Sunday in the pulpit, that I have not had any time to investigate it particularly. If you could visit us again, I think it would be attended with good. If any portion of the above is worthy of note, or would tend to forward your cause, you are welcome to it. I am with much respect, yours in Christian bonds,"
"Hardy Jones."
May the Lord bless this dear brother, and bring him to see the whole truth and to advocate it. Also in a letter from Virginia, Bro. Lane says:—
"I think your visit down here has done much good. My wife met with the brethren at Soliloquy last Sabbath and reported good courage on the part of all, and a good meeting. Quite a number took part in bearing testimony. She has prayer-meetings from house to house among them this week. I met with the brethren at New Market and had a good meeting."
He also writes that they are having a deep interest in the tent. And Bro. Spicer, from Renville Co., Minnesota, writes me as follows:—
"You may perhaps remember that when you were holding tent-meetings at Hutchinson, McLeod Co., you held some conversation after service one evening with a man who was about to go out on a United States surveying contract. I am that person. Your discourse that evening was on the commandments. Although I had been a member of the Baptist church for a score of years, I got wounded in the house of my friends that time. I have thought much on what you said concerning the fourth commandment. I thought when about eighteen years of age that when I said, 'Lord, what wilt thou have me to do?' it came from my heart. But your sermon that evening in all its plainness, simplicity and power, I could not banish from me.
"After returning from the pineries, I united with the Christian church, or Campbellites as they are sometimes called, was ordained an elder, and have sometimes administered the ordinances. Indeed, I held a preacher's license while with the Baptists. Since the time I saw you, I have been anxious to hear more on the subject treated on then and there. I have occasionally got hold of a stray number of Review and Herald. Last winter there was quite a revival with the Methodists at Beaver Falls where I then lived, and in my hungering and thirsting after my first love, zeal and freedom of speech, I made a covenant with God that if he would loose my tongue I would speak for his cause. He took me at my vow, and gave me such freedom of tongue and thought that some thought and said, 'Spicer is crazy; the staid and quiet one is more earnest than the regular old shouters.'
"I commenced to keep the seventh day as the Sabbath of the Lord, resigned my eldership in the Christian church, and I am all alone."
I well remember the conversation with that stranger, but never heard of him afterwards till now that he is a Sabbath-keeper. Thank the Lord! Thus we cannot tell what seed will prosper, this or that.
D. M. Canright.
Rome, N. Y.
AN ACROSTIC.
The following is one of the most remarkable compositions ever known. It evinces an ingenuity peculiarly its own. The initial letters spell “My boast is in the Glorious Cross of Christ.” The words in italic, when read on the left hand side from top to bottom, and on the right hand side from bottom to top, form the Lord's prayer complete.
MAKE known the gospel truth, our Father King;
Yield up thy grace, dear Father, from above;
Bless us with hearts which feelingly can sing,
“Our Life thou art or ever God of Love”
Assuage our grief in love for Christ we pray.
Since the Prince of Heaven and Glory died,
Took all our sins and hallowed the display.
Infant being, first a man and then was crucified,
Stupendous God! thy grace and power make known.
In Jesus' name let all the world rejoice;
Now labor in thy heavenly kingdom own—
Thy blessed kingdom for thy saints the choice.
How vile to come to thee, is all the cry,
Enemies to thyself, and all that's thine;
Graceless our will, we live for vanity;
Loathing the very being, evil in design—
O God, thy will be done from earth to Heaven,
Reclining on the gospel let us live,
In earth, from sin delivered and forgiven.
Oh, as thyself, but teach us to forgive:
Unless its powers temptation doth destroy,
Sure is our fall into the depths of woe.
Carnal in mind, we have not a glimpse of joy
Raised against Heaven; in us no hope we know;
Oh, give us grace, and lead us on the way;
Shine on us with thy love, and give us peace,
Self, and this sin that rises against us, slay,
Oh, grant each day our trespasses may cease;
Forgive our evil deeds that oft we do;
Convince us daily of them to our shame;
Help us with heavenly bread, forgive us, too,
Recurrent lusts, and we'll adore thy name;
In thy forgiveness we as saints can die,
Since for us, and our trespasses so high,
Thy Son, our Saviour, died on Calvary.
EXPECTATION OF A GREAT WAR, AND THE SECOND COMING OF CHRIST.
The London Times of May 29, 1875, said: “The four services at Her Majesty’s theater, on Friday, May 28, were densely crowded, it being known that Mr. Moody in the afternoon was to preach his farewell sermon, and give his farewell address to the young converts in the evening.
“Mr. Moody, in commencing his address, said there was to him something very sad in that meeting. He had never enjoyed preaching so much as he had since he came to that place.
“Before taking leave of his audience, many of whom he would never see again, he wished to say that, though he was no alarmist, he desired to express his conviction that the world was on the eve of some very great event—some very great change. He could not say what was going to happen, but if he read the Scriptures rightly, it might be the coming of the Lord, or some great war.
“Mr. Moody then preached from the words spoken to Noah, ‘Come thou into the ark, thou and all thy house.’ Many people of the present time did not believe the world was going to be burned up. Well, in the day of Noah there were many who, though they worked in building the ark, laughed and scoffed at Noah at night when they had done their day’s work, and pointed him out as an old fanatical fool. Still, the time came; and when Noah went in, God shut the door, and when the flood was coming on no doubt many knocked at the door and cried out, ‘Let us in.’ So it is in the present time. Many regard religious believers who are looking for the second coming of Christ as a body of fanatics; but none should doubt the words of Holy Writ, but prepare for the coming of the Lord.
“On the following evening, in course of his address at the Victoria Theater, the Earl of Cavan stated that he fully indorsed, and most thoroughly agreed with, these remarks of Mr. Moody as to coming judgments.”
Paul Kept the Faith
PAUL kept the faith at Antioch, even when the infatuated crowd attempted to drown his voice with their clamor, and interrupted him, contradicting and blaspheming. He kept the faith at Iconium, when the envious Jews stirred up the people to see him. He kept the faith at Lystra, when the fate of Stephen almost became his, and he was dragged, wounded and bleeding, outside the ramparts of the town, and left there to languish, and, for aught they cared, to die. He kept the faith against his erring brother Peter, and withstood him to the face, because he was to be blamed. He kept the faith when shamefully treated at Philippi, and made the dungeon echo back the praises of his God. He kept the faith at Thessalonica, when lewd fellows of the baser sort accused him falsely of sedition. He kept the faith at Athens, when to the world's sages, he preached of Him whom they ignorantly worshiped as the unknown God. He kept the faith at Corinth, when compelled to abandon that hardened and obdurate city, and to shake off the dust of his garments as a witness against it. He kept the faith at Ephesus, when he pointed his hearers not to Diana but to Jesus Christ as their only Saviour. He kept the faith at Jerusalem, when stoned by the enraged and agitated mob—when placed upon the torturing rack and bound with iron fetters. He kept the faith at Cesarea, before the trembling, conscience-stricken Felix, when he reasoned of righteousness, temperance and judgment to come. He kept the faith before Agrippa, and, by his earnestness, compelled the king to say, “Almost thou persuadest me to be a Christian.”—Sel.
The Bible Predicted Apostate Rome
A ROMANIST once said to a Christian, “You Protestants, could not prove your Bible, if it were not for the Holy Catholic Church and her great men.” “True,” says the Christian, “for the Bible predicted that there would be such an apostate church and priesthood, and here you are, just as the Bible said.”
THE SANCTUARY.
By Uriah Smith
Thirty-second Paper.—Cleansing of the Heavenly Sanctuary.
A PORTION of the evidence was presented last week to show that our sins are transferred to the Heavenly sanctuary through the blood of Christ. This is still further confirmed by 1 Pet. 2:24: "Who [Christ] his own self bare our sins in his own body on the tree." On the cross Christ bore our sins as a sacrifice. In this sense he bears them at no other time or place. Here he was set forth as the Lamb of God that taketh [margin, beareth] away the sin of the world." John 1:29. Here he was offered as the "propitiation for the sins of the whole world." But how much is implied in these expressions that he bare our sins on the tree, and that he is the Lamb that taketh away the sin of the world? Simply that here a sacrifice was provided the merit of which was sufficient to avail with God to cancel the guilt of the entire world; that here an offering was given upon which all who would might lay their sins. But if none had come or should come to Christ, his offering would have been in vain. Whether or not his sacrifice shall be of benefit in any individual case, depends on the action of that individual.
Having provided the sacrifice, Christ commences his work as priest in the sanctuary above, and the invitation is sent out to all the world, Come unto me for pardon and everlasting life. The way of our coming is described in Acts 20:21. "Repentance toward God, and faith in our Lord Jesus Christ." We confess our sins to God through Christ as our sacrifice. As the penitent in the former dispensation laid his sins upon his victim, by confessing over him his transgressions, so we lay our sins upon Christ by confessing them to God through him. Thus the confession and offering of the sinner of old finds its antitype in our confession of sin to God through Christ. By the Mosaic offering the sin was borne into the earthly sanctuary; by faith in Christ as our offering, and by our confessions through him, we transfer our sins to the sanctuary in Heaven, where he ministers for us. Thus the Lord carries forward the great work which he commenced when he bore the sins of the world at his death, by pleading the cause of penitent sinners through his blood shed in their behalf. And thus there is in this dispensation, as in the former, a transfer of sins; there in figure, here in fact. There is nothing strange or fanciful in this. Every one can easily understand it. Such was the service of the type which was a shadow of the Heavenly things; and such therefore is the Heavenly ministration itself.
As in the case of sins transferred to the earthly tabernacle, the question arose, What became of those sins? we have here the same question to answer respecting the one transferred through Christ to the Heavenly sanctuary: What is to become of these sins? Do they remain there forever! No; they will be removed just as they were in the type; for the Heavenly sanctuary is to be cleansed even as was the earthly.
That sins are transferred to the sanctuary is evident from the fact that there exists a necessity for its cleansing; and there can be nothing there but the presence of sin to render such a work necessary. We look to the type. A work of cleansing was performed every year in the most solemn manner by divine appointment. Why was this? What was there to render the cleansing of that sanctuary necessary? Into the most holy no man entered but the high priest, and he but once a year. In a place so sacredly guarded, could there have been anything physically impure? By no means. And yet that sanctuary, the most holy as well as the holy, had to be cleansed. Again we ask the reader, and especially the objector, to ponder well the question, Why? But one answer can be returned. The sins of the people were represented there; and from their presence it must be freed. And this work of cleansing, as we have seen, was not a purification from material uncleanness, but simply a ceremony by which imputed sins were removed and borne away forever.
So in the antitype. There is nothing literally impure or unclean in the Heavenly sanctuary. But the sins of all those who have sought pardon through the merits of Jesus have been transferred there; and these must be removed. This is its cleansing. No other is brought to view. In reference to no other act or ceremony is the expression "cleansing of the sanctuary" ever used. No mind can fail to understand this, and none need to revolt at the idea.
We have already referred to Paul's testimony in Heb. 9:22-24, which forever settles this point. We scarcely need repeat that the burden of Paul's argument is remission, which is the removal of sin. He shows in these verses that the earthly sanctuary had to be cleansed because sin was to be remitted, and that it must therefore be accomplished with blood. He then explicitly states that it was necessary for the same reason that the Heavenly sanctuary should undergo a cleansing of the same nature, and by the same means, only that now the sacrifice was infinitely better, being the blood of Christ, instead of the blood of beasts. On this point we need not longer dwell. No statement is needed to add to such a plain declaration by the apostle, no additional light is called for to help the rays of the noon-day sun.
It would seem that no one can now fail to understand the nature of the cleansing of the sanctuary. It is accomplished by blood not by fire. It is a part of Christ's work as priest, not as king. It is the ministration performed in the most holy place to complete the round of service, and end the work.
This then is what was to take place at the end of the 2300 days when the sanctuary was to be cleansed. But some still cling to the idea that the sanctuary of which this is said, the sanctuary of Dan. 8:14, must be the very sanctuary that Daniel had in view, in the land of Palestine, not a sanctuary in Heaven. In reply we point the objector to the fact that there is no sanctuary now in Palestine. There was none there when the 2300 days ended in 1844. And how can a sanctuary be cleansed that does not exist? They must first show a sanctuary there, before they can talk of its cleansing. Still they ask, If a man should promise to cleanse a meeting-house in Battle Creek which had become defiled, and then should go and cleanse one in Detroit, would that be fulfilling the promise? Such a question betrays at once their utter misapprehension of the question. In the first place the cleansing of the sanctuary is not made necessary by its being trodden under foot. It has reference to another feature of the question entirely. In the answer to the question enough was given for us to know, namely, the time when the closing scene in its work should commence, which after a brief but indefinite space of time would bring us to the end. Secondly, the sanctuary in Palestine, and the sanctuary in Heaven, are not like two meeting-houses, one in Battle Creek and the other in Detroit, having no connection with each other. These are counterparts of each other. They stand as type and antitype. When one had fulfilled its design, it gave place to the other, which thenceforward became the sanctuary. The first was given to lead us to the second, and instruct us in reference thereto. Therefore whatever is said in reference to the sanctuary which applies to the former dispensation, it has reference to the sanctuary of that dispensation; and whatever applies to this dispensation, it has reference to that which is the sanctuary of this dispensation, namely, the sanctuary in Heaven. But as we have shown the 2300 days reach far down into this dispensation; and consequently the sanctuary to be cleansed at the end of those days is the sanctuary of this dispensation, the tabernacle on high.
This is illustrated by what is said of the host. The host was to be trodden under foot the whole length of time covered by the vision. Who were the host, the people of God, when Daniel wrote? The Jews. But the vision reaches over into this dispensation, and who are the host, the people of God, now? The Jews? No; but Christians who are called in by the gospel. When the dispensation changed, the Jews were no longer recognized as the host, but Christians are now such, and to them Dan. 8:13 now applies. So likewise when the new covenant was introduced, the sanctuary of the vanished dispensation is no longer recognized as the sanctuary of the Bible, but the true sanctuary in Heaven which then took its place. And to this, Dan. 8:14 now applies.
To return to the illustration of our opponents, if it was arranged that a meeting-house in Battle Creek should be the meeting-house of a certain society for ten years, and then it should be destroyed, and give place to a meeting-house in Detroit which should thenceforward for ten years be the meeting-house of that society, and at the end of twenty years the meeting-house of that society should be cleansed, to which would it apply? To the meeting-house in Battle Creek, which had been destroyed? or to the meeting-house in Detroit, which was the meeting-house of the society at that time? To the one in Detroit, of course. This would be an illustration adapted to the subject of the sanctuary; for this is just what the Bible asserts in relation to it. It said that while the former dispensation lasted, the earthly sanctuary should be the sanctuary connected with God's worship, that then that sanctuary should be destroyed and give place to the true tabernacle and sanctuary in Heaven which the Lord pitched and not man, which should thenceforward be the sanctuary of God's worship and of this dispensation; and finally that at the end of 2300 days, 1813 years and six months down in this dispensation the sanctuary should be cleansed. What sanctuary? The earthly one which had served its purpose, been destroyed, vanished away with the system to which it belonged, and had given place to the new? No; but the sanctuary of this dispensation, of course. It is only when thus stated that this is a fair illustration of the subject. But thus stated it is taken out of the hands of the objector; for it sets forth just the points which we maintain. The sanctuary in Heaven is therefore the one to be cleansed at the end of the 2300 days.
Striking about for some other pretext to object to our conclusion, our opponents next assert that the language "then shall the sanctuary be cleansed," means that the cleansing should be finished at the end of the 2300 days, whereas we assert that then it just begins. The answer to this is not long nor difficult. The cleansing of the sanctuary, as we have seen, occupies a space of time; and in speaking of such events, the Bible brings us to the beginning of the work not to its close. It does not say then shall the sanctuary have been cleansed, but then shall it be cleansed. When the Scriptures speak of accomplished events, they so express it, as of the two witnesses, Rev. 11:7: "When they shall have finished their testimony," or of Christ, 1 Cor. 15:24, "when he shall have delivered up the Kingdom." But when they say, "Then shall be great tribulation," Matt. 24:21, it means that it shall then begin and continue; and when they say, "Then shall that wicked be revealed," 2 Thess. 2:8, it means then shall begin the period during which he will stand revealed before the world. So, "then shall the sanctuary be cleansed," simply refers to the time when the work shall commence.
Therefore are we held inevitably to the conclusion that at the end of the 2300 days, in the autumn of 1844, the ministration of the sanctuary above was changed from the holy to the most holy place. Then the temple of God was opened in Heaven, and there was seen in his temple the ark of his testament. Rev. 11:19. There the Ancient of days then placed his throne and "did sit," as the prophet Daniel saw. Dan. 7:9. Then, escorted by the retinue of holy angels, Christ, our priest and mediator, moved into the inner temple to receive from his Father the result of his long work of mediation for man. Dan. 7:13, 14. Then opened the solemn Judgment scene of verses 9 and 10 of Daniel 7. Then the seventh angel sounded, and the work of finishing the mystery of God began. Rev. 10:7. These are the sublime events involved in the cleansing of the sanctuary which then commenced. In the scene now presented before us, we behold the climax of the grandeur, glory, and solemnity that center in this great subject.
U. S.
REPORTS OF LABOR.
By Uriah Smith
A BROTHER writes from Kansas that he is in favor of short and frequent reports, but thinks the reports must be crowded into the REVIEW sooner than they are, to fully accomplish the object intended. He refers to the REVIEW of July 27, in which the reports are from nine to nineteen days old, and asks if this cannot be improved.
So long as the REVIEW is published as now, only weekly, this state of things must exist more or less. Thus a report is written, and if from a distance, is three or four or five days reaching this office. It arrives perhaps just after our paper has gone into the mail. Then, of course, it cannot appear till the next issue the following week. And after it is printed, the paper will53be four or five days reaching the most distant parts of the field. Thus reports are liable to be from fifteen to eighteen days old when they reach the readers. If the REVIEW should ever be issued semi-weekly or daily, that would remedy the difficulty.
We will state how the matter can be partially remedied as it is. We hold our pages open for reports just as long as it is possible to do and yet mail the paper in season. The first side, in which is the Progress Department, is closed up Sunday night, and put to press. The second side, in which are the appointments, which have a still greater claim to be on time than the reports, is closed up Monday night. The paper is mailed Tuesday, so as to reach most of the subscribers before the Sabbath. Reports should reach us as early as Friday to go into the forthcoming issue. If important, we can crowd them in if they reach us by Sunday morning.
Let all, then, consider how long it will probably take their reports to reach us, and mail them so that they will be received here as soon as the days mentioned above. A report mailed so as to reach us Monday cannot go in, for the paper is then on the press. If it had come two days sooner, it could have gone out in the REVIEW a week sooner. From most points, matter mailed on Monday, and if the route is direct, on Tuesday, will arrive in season to be put in type the same week and appear in the next paper. Then it will go out and reach most of the readers in a little over a week from its date. This is as well as can be expected in a weekly paper. We desire to have everything as fresh as may be each week. Make your articles short, crisp, and juicy in the start, and we will do the best we can not to have them grow stale in transit.
U. S.
THE CAMP-MEETINGS.
By James White
The western camp-meetings were the best ever held by our people in that portion of the field. And if our eastern people come up to the help of the Lord, as is their privilege and duty, the remaining meetings of the season will be the best ever held in the eastern field.
1. Let there be a general turnout of all our people as far as possible.
2. The brethren and sisters should bring their children and friends, with a determination to labor for their salvation.
3. And as our people thus present themselves before the Lord they should not come empty handed. Even the poor widow brought her two mites. Those who wait until that time, will find it a good opportunity to pay pledges on the College and to increase the amount of their stock. And we shall expect to enter upon the books of our Educational Society a host of new stockholders.
The field of our labors is rapidly extending, calling for new plans, and increased vigilance. But a few years since we had but one camp-meeting. There are now so many that it is not possible for any set of laborers to attend them all, and do themselves and these important meetings justice. Mrs. W. and the writer have frequently made the remark the present season that this is the last complete round of camp-meetings we shall ever attempt.
Our cares and labors are very great, week after week, at these meetings. Those who attend but one camp-meeting a year, and get weary and worn at that, without labor, should be able to form something of an idea of the strain upon us to labor intensely hard at fifteen in one year, besides all the travel, packing and unpacking. And yet but very few seem to give a moment's thought in this direction. Frequently our young ministers improve the occasion of our camp-meetings to visit and backslide.
Sometimes we are left to pitch our tent, when really too weary to stand, then to take the stand to speak; next are rushed into a business session; and then, after filling up each long day, from 5 A. M. to 9:30 P. M., to pack up, and take down the tent. The brethren are generally too busy or too thoughtless to assist. But when about to leave, when we wish to be left alone to complete arrangements for the train, then scores rush in to say a word, ask advice, or attend to some item of neglected business. These neglects and inconsistencies are fast wearing us out, and forcing us to be present at our camp-meetings but two days each at most.
We warn our young ministers against going to camp-meeting to be idle and backslide. We see no reason why they should leave a good interest to come to camp-meeting. The big tent will be on the Michigan camp-ground, therefore no need of shipping smaller congregation tents. The plan of moving such tents to camp-meeting to be divided into apartments for families is wrong. Let all families provide themselves with tents. Any number of men can lodge in the big tent. Women must be accommodated in family tents.
The big Michigan tent, 80x120 can be had by those Conferences who will pay $50 for one camp-meeting, and meet all expenses, and make good damages should they occur.
Come to the camp-meetings. Come with hands, hearts and purses open to help, to sympathize, and to push forward the great cause.
J. W.
THE NEW BIRTH.
By C. S.
Bro. Smith: Please inform us when the saints are born of God. If born at the time of conversion, when are they begotten of God? And if born at that time, please explain John 3:8, and how we shall understand such scriptures as Rev. 1:5; Col. 1:18; Rom. 8:29; Heb. 1:6; 8:23; Isa. 66:8, compared with Rom. 8:11? and in this case, are they born of God twice? Please answer through the REVIEW.
STEPHEN PIERCE.
The same word, gennao, is rendered, in the New Testament, born and begotten. Lexicographers define it as follows: “Spoken of men, to beget, to generate; of women, to bring forth, bear, give birth to.” We are begotten of God; we are born of the Spirit. We are begotten at conversion; we are born at the resurrection. The expression “born of God” seems not to be, in the light of the foregoing definition, a correct expression. It should be “begotten of God.” Neither is the expression “first begotten of the dead,” in accordance with the definition given. It should be, firstborn of the dead.
The word rendered “firstborn” is prototokos. It occurs nine times in the following passages: Matt. 1:25; Luke 2:7; Rom. 8:29; Col. 1:15, 18; Heb. 1:6; 11:28; 12:23; Rev. 1:5. It should be rendered invariably firstborn, and is so rendered, as the reader will see by looking out the passages, in every instance but Heb. 1:6, and Rev. 1:5. The word is never defined to mean firstbegotten but firstborn simply.
Bearing in mind this distinction, these scriptures seem to be in harmony with themselves and with the view herein suggested. C. S.
TO THE INDIANA CONFERENCE.
The time of our annual camp-meeting draws near, and as we realize this our anxiety increases in reference to it. The cause of present truth is young in this State. Thousands have no knowledge of the truths of the third angel's message. Our laborers in the State cannot fill one tithe of the calls they receive for labor. The field is ours, and many are thirsting for light and knowledge in reference to the truth, and when presented hearts are open to receive it.
We are extremely anxious that our soon-coming camp-meeting shall prove a grand success. Through the blessing of the Lord, we intend it shall. We are determined to do all on our part, yet, brethren and sisters, our efforts will prove vain unless you do all in your power to assist us. This you can do in many ways. Pray that the blessing of the Lord may attend our meeting. Let each one make it a point to be present unless sickness prevents. At the most, there are but a few Sabbath-keepers in the State, and unless all make especial efforts to be present, our attendance will of necessity be small. In view of this, we hope you will not only come yourselves, but induce many of your friends and neighbors to come.
All need the instruction which will be imparted at this meeting, instruction which will not only awaken you, but arouse the backslider, and, accompanied by the Spirit of God, will convert the sinner.
We are convinced that in times past we have made a mistake in regard to our camp-meetings, in that we have located them in the country, or some small place, where their influence, under the most favorable circumstances, could be extended over but a small circle outside our own people; and thus our views have not been extensively advertised, as they might have been had we held these meetings where we could have reached the people.
The ability of those who speak at our camp-meetings is such as to attract thousands and impress them favorably in regard to the truths we teach. In view of this fact, the importance of the times in which we live, and the solemn truths we hold, so well adapted to the closing scenes of human probation, we believe the time has fully come when the thousands who live in the numerous cities and larger villages of our State should be reached.
We have decided to hold the camp-meeting this season at Peru, the county seat of Miami Co. Peru is a city of several thousand inhabitants. It is easy of access by railroad from all parts of the State. The fair ground can be procured. It contains eighty acres of ground. It has a beautiful grove and good water privileges. There are three large houses nicely finished. One of them is capable of seating nearly one thousand persons. In case of rain or cold weather it would render valuable service. Peru is seven miles north of Bunker Hill, where the camp-meeting was held last year.
Again let us appeal to you to come to the camp-meeting. You may plead scarcity of means on account of hard times. It is true times are hard, and crops in some portions of the State last season were nearly a failure; yet, notwithstanding this, if you decide in the fear of God, and work to the point, we believe you will be present. If not able to come and bring your families by railroad, come with teams and bring them all.
We greatly desire all who can to provide themselves with tents; but those who do not procure tents can be furnished rooms in the buildings, of sufficient capacity to accommodate a large family, for the sum of $4.00. Those who wish to come, and cannot be provided with tents or do not wish rooms, we can furnish room free, so none need remain away on account of not having a place provided. Ample provisions will be made for man and beast.
Bro. and Sr. White, and other able speakers, are expected. IND. CONF. COM.
SPECIAL NOTICE.
By Stephen N. Haskell
We give this week further particulars relative to the routes to the Groveland Camp-meeting. I stated two weeks ago that an early train could be taken from Providence to Lowell, and thus connect with the Boston and Maine R. R. We have since learned that by a recent change there is but one through train which connects, and that leaves Providence about 6 A. M. The fare from Providence to Groveland over that road is $1.50 more than by way of Boston. But the Providence and Boston road require fifty passengers or they will not give return tickets.
There are more than that number that should come from Rhode Island. We hope the leading brethren in each church in that State will see how many will come by way of Boston, which is the best and cheapest route. The other way will be by way of Worcester and Ayer Junction, Lowell and Lawrence. At Boston you will take the cars for Groveland from the Boston and Maine depot.
Those coming North, through Fitchburg, will change at Ayer Junction for the Stony Brook road to Lowell, then to South Lawrence, where they will take the Boston and Maine R. R. for the camp-ground. Those from Nashua will also change at Lawrence. Those from Peterboro, N. H., will take the cars at Greenfield. Those coming through Manchester will take the Manchester and Lawrence R. R., and change at South Lawrence. If any come from the East, Portland, Maine, they will change at Haverhill, Mass. We expect return tickets over all the above-named roads. The expense to Groveland from Providence through Boston is but a trifle more than to South Lancaster through Worcester. Let none remain away from this camp-meeting, which we trust will be the most important ever held in New England.
Be sure to come in season; two days before the meeting is better than one, that the tents may be erected, and all may be ready to enter upon the worship when the time arrives.