p. 166 | Review and Herald, Vol. 41, No. 21. (5/6/1873)

Earlier text: The Systematic-Benevolence Fund and the Ministry

The Spirit and the Bride Say, Come.

By N. Orcutt

“And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take of the water of life freely.” Rev. 22:17.

As broad as the remedial system instituted for fallen man, are the invitations of the gospel of Christ. During the brief years of his public ministry, from his lips were heard the gracious words: “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” “If any man thirst, let him come unto me and drink.” When he had finished his labors as a teacher, he ascended to his Father, to officiate as a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man; leaving other agencies to carry forward the work, upon earth, which he had begun.

Since then, the Spirit extends the gathering call, addressing no particular class; the invitation is to all. A feast has been prepared, a provision made as boundless as the wants of those addressed. “The Spirit and the bride say, Come.” Not only the Spirit—the Comforter—extends to the erring, who have strayed from the fold, the gracious invitation; but the bride also says, Come. The bride—the New Jerusalem—allures by her charms, her beauty, her glory—her gates of pearl, her streets of gold, her foundations of precious stones; by her heavenly society—the company of the good and pure, and the angelic host; by the presence of the great God, in majesty enthroned, and of the Lamb, not seen in humble guise, a homeless wanderer, as when he came to earth to do, to suffer, and to die, to provide the rich feast to which all are so freely bidden, but as a conquering king, the proper object of universal praise and adoration, from every intelligent creature in a clean universe; by the “pure river of the water of life, clear as crystal, proceeding out of the throne of God and of the Lamb; by the tree of life, in the midst of the street, with its twelve manner of fruits, gathered every month, with its healing leaves for the nations of the saved. No night, no sorrow, no curse, no death there! Exempt from all that could hinder the felicity of those who gather to partake of the wedding feast, possessing the combination of all possible attractions, all joining to extend the cordial invitation of the Master of assemblies: Come and partake of the fruit of life's fair tree. Come drink of life's healing stream. Come and see the King in his beauty. Come and find rest.

“And let him that heareth say, Come.” Many that have heard are obeying this injunction. With Abraham, the father of the faithful, they look “for a city which hath foundations, whose builder and maker is God.” And as they press forward to taste its joys, to share its glories, enjoying, as they journey, the earnest, the foretaste, they speak of those joys and glories to their fellows, and with earnest entreaties strive to woo them away from earth's fading pleasures, to share with them the rich provision made. Happy for those who have heard if they fully realize the responsibility resting upon them, and so, by word and deed, say, “Come,” that finally they may hear the Master say, “Well done.” And happy for those who receive the invitation through them, if, with joy, they hear, and, with gladness and earnest purpose, obey.

“And let him that is athirst come.” Here are living waters, of which if a man drink he shall never thirst; they “shall be in him a well of water, springing up into everlasting life;” waters abundant, inexhaustible, which no drought can effect, no demand exhaust.

“And whosoever will, let him take the water of life freely.” None need stay away. The aged may come in their weakness and infirmity. If they accept the invitation, they may satisfy their thirst, be strengthened in their weakness, clothed with the vigor of immortal youth, and share in the nuptial feast. The middle-aged, in the strength and vigor of manhood, may come. There is room for them. There is provision made for their wants. There is work in the vineyard for them to do. The great harvest-field is white; precious sheaves are to be gathered, and whoso reapeth receiveth wages. And what joy to sit down at last on the verdant banks of life's flowing river, with those who, through our instrumentality, have been induced to come—come, that they, too, might have life.

And the young may come, with strong bodies, with minds fresh and vigorous, with large ability to labor, and large capacities for enjoyment. They may come before the best part of their lives has run to waste, their best energies been spent in the enemy's service, and here find abundant employment for their faculties and strength, and an ample supply for all their wants. They may be abundantly blessed in their labors here, and enjoy felicity, infinite in measure, and unending in duration, in the elysian fields of paradise restored.

The rich may come, if, clad with humility, they come in Heaven's appointed way, and find acceptance while they drink largely of the pure water of life.

The poor may freely come, and where caste is unknown, standing on a level with the honored of earth, share in the rich provision made.

The white, the black, the bond, the free, the Jew, the Gentile,—all are invited, all may come. As the waters of the cool limpid spring, the purling brook, and the flowing river, are free to all: so is the water of life. “Without money and without price,” are the terms. If any remain and suffer in a dry and thirsty land, it is their own fault. “Ho! every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk, without money and without price.”

Ye way-worn pilgrims, lonely and weary, come, drink, and be refreshed. Ye weak and trembling, heavy-laden, almost discouraged, come, and find in these waters courage and strength to face the enemy, to endure hardships, to overcome. Ye careless and indifferent, come. The invitation is to you. The way you travel is fraught with danger, and ends in death. The path of obedience is a path of safety. Oh! come to life's healing stream. Here are life, and joy, and peace. Heed the generous invitation. Avail yourselves of the benefits of the fountain, opened for sin and uncleanness. Come. Come now.

Oh! let us, together, praise God for the fullness of the provision, and the freeness of the invitation. “And whosoever will, let him take of the water of life freely.”

“All you that are weary and sad, come! And you that are cheerful and glad, come! In robes of humility clad, come! The Saviour invites you to-day. “Let youth in its freshness and bloom, come! Let man in the pride of his noon, come! Let age on the verge of the tomb, come! Let none in his pride stay away.”

N. ORCUTT.

Jamaica Vt.

Love: The Value of Love in Religion

By Jos. Clarke

Love.

THE value of love, a pure, a holy love, cannot be overestimated. In the system of religion the Bible enjoins, love lies with faith at the basis; for true faith cannot exist without love.

The church at Ephesus (see Rev. 2:4,) is rebuked for its having left its first love. In their opposition to error, there was evidently some abatement of their first love, and a penalty was threatened if they did not return to their first love.

Here we see that God highly values love, and it is said in 1 John 4:8, that “God is love.” And we must infer that a morality or religion that is stiff in austerity, and selfishness, and covetousness, and that lacks this ingredient, love, is repulsive to God.

To the seventh church (the Laodicean) the True Witness says (Rev. 3:18), “I counsel thee to buy of me gold tried in the fire,” that is, faith and love. (See Thoughts on Revelation, pp. 62, 64.)

Now a counsel given to buy the fine gold would intimate the idea that there was almost a total want of this greatly valued article in the seventh church; and if the first, or Ephesus church, was threatened with penalties for an abatement, how great the necessity for the last, or Laodicean, church in which so great lack exists that they must go and buy; not that all are wholly lacking, but there is so little that it is almost a failure.

This church is not invited to return to its first love; for its first love was not like that of the Ephesus church, pentecostal, reaching so high that it was full in God’s sight; no, but it must be sought for. Have any fully attained to this love? JOS. CLARKE.

The Design of Trials, and How we May Know that we Are Improving under Them.

By D. T. Bourdeau

It is when afflictions and trials come upon us that we can best determine our spiritual standing. We are apt to form too favorable an opinion of our condition when in prosperity. But let something come up that touches self, crosses the will, and threatens to deprive us of cherished idols, and it is then that we can tell the defects of our characters, and what points in them we need to build up, that we may be enabled to stand the test of the Judgment.

The great question to be settled in trial is, How can I best improve upon the circumstances of my condition? It is not in building up self that this can be done; but in dying to self. It is not in finding fault with the instrumentalities through which our lacks are brought to light that this work can be accomplished; but in censuring ourselves because of our sins, in cultivating true humility with reference to them, and gratitude because they are brought to light, even though it may be in a way that is not best calculated to benefit us. Shimei did not approach David in a very becoming manner, yet David, looking at his own sin, turned the crushing, revengeful, and Satanic course of Shimei, to a good account. He viewed the matter in the right light. He had sinned, and it was for him to feel the depth of his own wrong, and to greatly humble himself, that he might find mercy, whatever course others might pursue.

Were we to have our way, we would never have trials. We would dodge them every time. It is not pleasant to have our faults exposed. It is more flattering to have our virtues told us. It is the object of Satan to have us look away from our sins, that we may not fully see them and overcome them, and that we may be lost at last. And we aid in carrying out Satan’s object, when we are constantly aiming to build up self by palliating our wrongs, and dwelling upon the faults of others. This is very unprofitable business, though it may be flattering for the time being. “There is a way which seemeth right unto a man, but the end thereof are the ways of death.”

When we get blinded by self, we are in a poor condition to judge of the nature of reproofs that are directed to us. We may expect that in our blindness we shall be inclined to oppose whatever opposes self. And oh! the deceitfulness of the carnal heart! Who can fully describe it? What a terrible thing is self-deception, and yet it is a leading characteristic of the Laodicean church. We should measure ourselves, not by what others are who do not profess present truth, or by what weak brethren are, but by what we should be did we live up to our high profession. In self-deception we decide too favorably of our spiritual condition, and call darkness light and light darkness. Satan comes in and sugar-coats the evil that he wishes us to perform, and makes it appear like a virtue. But, says James, “Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any man. But every man is tempted when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death.” James 1:13-15.

What an awful condition to be in! To think that we are led by God to pursue a certain course, while we are led by sin and Satan. This is the danger of all in trials. And we may determine whether we are on the side of God or on the side of Satan by the answers that we are enabled to give to such questions as the following: Do I feel sensitive when reproved? or do I feel to adopt the language of the psalmist, “Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities.” Ps. 141:5. Does my course tend to genuine humility? or to pride? to light in God? or to darkness in sin? to freedom and communion with God? or to selfish exultations? to a stronger love for the brethren? or to increased hatred toward them? to increasing confidence in the truth and cause of God? or to skepticism and unbelief? Do I love secret devotions more? or do I love them less? Is my taste for reading the Bible increasing? or decreasing? Have I as deep an interest in the prosperity of the cause in its different branches as I formerly had? or am I inclined to be especially interested in those things connected with the cause that tend to build me up? Do I have an increasing anxiety to keep pace with the different reforms among us? or is my anxiety lagging in this direction? Do I experience more love for heavenly things? and less for earthly things? Am I as much inclined as I formerly was to sacrifice of my means to advance the cause of truth? Is my conscience as tender as it once was? Do I count it all joy when I fall into divers temptations? Do I have a stronger love for perishing souls around me as the end is drawing nearer? Do I realize the love of Christ in my soul? and do I long to see him as he is?

Dear brethren and sisters, let us not deceive ourselves, but let us be thorough in the work of self-examination. May we realize how hateful sin is, how noble it is to confess and forsake our sins, that we may meet Christ in peace at his coming, and be prepared to dwell with the holy ones in his kingdom. D. T. BOURDEAU.

What the Protestant Church of Lutherans Did and Do Teach Concerning Sabbath and Sunday.

By L. Jorgensen

1. DID TEACH.

*Extracts from sermons of Pontoppidan.*

Learn, therefore, to keep solemn and holy the Sabbath, in faith, by works of mercy and prayer.

On Sunday, thou shalt be especially diligent in prayer. Then it is a day of rest, sanctified by the Lord for worship and for prayers.

God has instituted a day of rest, the Sabbath, or Sunday, on which thy poor heart shall rest in Christ, thy Lord.

Whereas God rested on the Sabbath day, therefore thou also shalt rest in God and say, Come unto me, O Lord, put up thy dwelling in me, and keep Sabbath with me in my heart.

O God! how shamefully do we not use our Sabbath days. God’s holy rest-day is changed into a feast of devils; then people now will be carousing in eating and drinking, visiting and walking about, and misusing the time generally.

I believe the devil has just got all kinds of pleasures a-going on the Sunday in order to hinder the work of the Lord; and all kinds of lewdness, and vain and useless works, not done in the six days, must be done on Sunday.

O my dear Christian! these are the nets and the snares of the devil. The old serpent wants to catch you. Wake up! be on your guard! wise as a serpent, harmless as a dove.

2. DOES NOW TEACH.

Extracts from the Church Monthly.

As long as we believe that God has commanded us to keep Sunday as SABBATH, and in the fourth commandment ordered us to keep just this one day in preference to any other day, for rest and worship, we are superstitious, for this is more than the word of God teaches.

As long as we believe that this is one of the moral commandments of God, and consequently binding on our consciences, that we must stop our business on Sundays except works of necessity and mercy, so long our consciences can never be free and at rest. This is taught us by all experience, that those who hold this false opinion never have so much of disquietude or anxiety in their minds as on Sunday, because they feel the condemnation of a conscience, which falsely upbraids them for many things, as sinful, never forbidden in the word of God, viz., visiting our friends, walking, eating, drinking, &c.

Whereas truth only can make us free, it is necessary for us to know and acknowledge that God never instituted nor sanctified Sunday as Sabbath, nor laid the keeping thereof as a moral commandment on our consciences,—first, then, can we keep Sunday with a free conscience, and a happy, contented mind.

L. JORGENSEN.

Health Reform and our Health Institute.

By Roswell F. Cottrell

NOTHING can be more evident to the observing mind than that health reform is one of the most pressing necessities of our times. The rapid decline of the people in regard to health is so obvious to all those that have seen fifty years, that we may reasonably conclude that, should time continue, our race would soon run out and become extinct. We have not the strength of constitution that our fathers had, and the rising generation are much weaker still. In fact, healthy young persons are seldom to be found. Bones, as well as muscles and sinews, are failing, so that it is no uncommon thing for young persons to be patched up with artificial teeth, before they are one and twenty years of age.

And with the physical, the mental and moral are falling into decline. It is easy for those that believe that God is, and that he is doing a special work to prepare a people for the finishing touch of immortality at the coming of the Life-giver, to believe also that the health reform is important as a part of the work of preparation for that event.

It is evident to the observing believer that such a work is needed, and consequently that the testimony on this subject, professing to come from Heaven, is indeed true, and therefore what it professes to be. And no believer has any reason to fear that the Health Institute, brought into being as it was, will prove a failure.

God is with his people. Those who cheerfully follow the light will not be deceived. The words of God will be verified. Those who simply trust will find they have not followed a cunningly devised fable. It is the skeptical and unbelieving that will eventually find that they made a sad mistake.

Let those who would make a good and safe investment take stock in this truly benevolent enterprise. Those who do so in faith and love will find in the end that it is safe and profitable.

R. F. COTTRELL.

Trichina: Warning Against Eating Pork

By Joseph G. Wood

Trichina.

PORK-EATERS should be on their guard. Mr. Fred. Richards killed a large, fat hog, on Tuesday last, and hung it out over night. On examining it next morning, he found that the carcass was literally full of worms, supposed to be the Trichina Spiralis, which has been so destructive to pork eaters of late years. Some of them had worked their way through the skin. Dr. Dunn had no microscope to make a minute examination of the specimens brought in by Mr. Richards, but has no doubt that it is the real Trichina.

“Eternal vigilance,” &c.

I CLIP the above from the South-west Missourian of March 13, our county paper, printed at Lamar, Mo. Dr. Dunn, who made the examination, is one of the leading Physicians of Lamar.

How long will people persist in the use of pork? Is it not strange, indeed, that they will let appetite rule their better judgment in this matter? especially that any who have received so much light on its diseased condition as the Seventh-day Adventists have, should do so? Quite likely had this been packed away as soon as dressed, the worms would never have been discovered, and it would have been taken into the stomach as food, worms and all, with a good relish. Joseph G. Wood.

A Negro's Argument

An old negro named Pete was very much troubled about his sins. Perceiving him one day with a very downcast look, his master asked him the cause. “O, massa, I’m such a great sinner!” “But, Pete,” said his master, “you are foolish to take it so much to heart. You never see me troubled about my sins.” “I know the reason, massa,” said Pete, “when you go out duck-shooting, and kill one duck and wound another, don’t you run after the wounded duck?” “Yes, Pete;” and the master wondered what was coming next. “Well, massa, dat is the way wid you and me. De debil has got you sure; but, as he am not sure of me, he chases dis chile all de time.”

Iowa Church Reports Progress and Swedish Interest

By J. I. Ballard

Iowa.

BEING advised by one of the brethren that it would be well to let the readers of the Review hear from us, we cheerfully comply with his wish.

The church here have no discouraging words to offer; but, on the contrary, we feel encouraged to labor on until the Master comes. Since the organization (Nov. 18, 1872), we have tried to keep up our Sabbath meetings regularly; but have failed in one or two instances on account of cold and storms. It was impossible for the brethren who resided some miles from the place of worship, to meet with us without some danger in crossing the prairies.

Since our minister left us, the Lord still seems to be working with us, for four have embraced the truth; and as we hear them give in their testimonies on the side of their Redeemer, we can but thank our Heavenly Father for his loving kindness and tender mercies.

We have moved our meetings from the former place of worship, to a new school-house lately erected in Hook’s Point. Here we find it more pleasant and convenient.

We have hoped that ere this Bro. Matteson would be here. There is a large settlement of Swedes near this place, who are desirous of hearing the truth preached to them in their own language; and we think there might be great good done, should a minister come who could speak to them in their own tongue, and they are still waiting for, and expecting, Bro. M. “The harvest truly is plentiful, but the laborers are few.” Brethren, “Pray ye therefore the Lord of the harvest that he will send forth laborers into his harvest.” Matt. 9:38.

We are all eagerly looking forward to the time of the camp-meeting in Iowa, for many of us expect to attend, if the Lord will.

We have very many sins to overcome, yet, when we almost feel like giving up in despair, we have only to turn to the many blessed promises left on the pages of God’s holy book, and there find that, “to him that overcometh will be given all things.”

The greater portion of this church embraced the truth through efforts put forth by Brn. Kilgore and Morrison. We truly thank our Father for having sent his servants to proclaim the message to us, and we do sincerely hope that we may live out the whole truth. We had long been treading down God’s holy law, but praises to His name, we are now ready to “lift up the standard.” Our daily prayers are, that we may all prove faithful and at last be prepared to enter in through the pearly gates into the city. Pray for us, dear brethren and sisters in the truth.

J. I. Ballard.

Hook’s Point, April 17, 1873.

Report of the Maternal Association.

[Bro. Smith: It was decided at the meeting of the Maternal Association this afternoon that, as there are quite a number of sisters who have formerly met with us, but who are now residing in other places, we present the report read at our annual meeting on the evening of last first-day, for publication in the Review, if it should be thought best. Perhaps it may excite an interest in others also to form similar Associations. D. S. Gardner.]

Battle Creek, April 22, 1873.

It being customary at the close of the year to give some report of the proceedings of the Maternal Association, and as many are unacquainted with the object and design of the society, we take this opportunity of informing them that more than two years ago, some mothers, feeling greatly burdened with the tremendous responsibility resting upon them, called a meeting to take into consideration the desirableness of forming a Maternal Association, for the purpose of meeting together to talk over our difficulties and trials, encouragements and perplexities, conflicts and victories, joys and sorrows, and with heart-cheering sympathy, seek to help and encourage, caution and admonish, each other, and unitedly implore divine aid to assist in the right discharge of our many and arduous duties.

Twelve responded to the call. We have from time to time added to their number, till now, we have on our book, the names of sixty-two mothers with their two hundred and twenty-nine children. Our meetings have been held weekly, with scarcely any intermission excepting when discontinued to give place to more important ones. They are commenced by singing, reading the Holy Scriptures, and prayer. We then read a portion from some work calculated to explain and enforce the varied duties of mothers, to advocate kind and proper treatment of children, to show the importance of making everything connected with them from their earliest infancy tend to the development of good character and the reception of true religion.

We frequently have some topic for conversation introduced by those who are interested or perplexed, which brings forth practical suggestions calculated to aid in our endeavors to promote the health and happiness of our families. We usually close our meetings with one or two seasons of prayer, having first inquired if there is anything special for which to supplicate, and frequently find this to be the case. We all join heartily in the petitions, and go away, we trust, feeling that it was good to be there.

Of the good that has been accomplished, we would say but little. Ours is a work that is not speedily completed. It requires the persevering efforts of a lifetime, and present results may appear trifling and insignificant. But we must wait for eternity to unfold the whole. We have the sure word of promise on which to rely that “they that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” With confidence and courage, would we persevere in our humble efforts, leaving the result in the hands of our gracious Heavenly Father, who alone can give success.

But we would not withhold from Almighty God our tribute of gratitude and praise for the favors and blessings that have crowned the year. Some of us have been brought safely through seasons of sorrow and affliction, and as far as we are aware, our number remains unbroken. Some of our prayers have been heard and answered, and we have watched with anxiety and delight the deep movings of the Spirit upon the hearts of some of our children, and have often felt our own minds enlightened, our souls strengthened and refreshed.

We would take this opportunity of urging the importance as much as possible of regular and prompt attendance, especially on the part of those who have young children committed to their care, for whose benefit these meetings were principally designed, and also of cordially inviting others to unite with us.

Dear sisters, will you not encourage us by your presence and your prayers? Remember, “The night is far spent, the day is at hand,” and what we do must be done quickly.

SORROW BETTER THAN JOY.

Who knoweth in the crowds we meet Each face revealed, Whether or no ’tis joy or grief That lies concealed?

Some souls in sorrow take their way, Nor can they ope Their eyes mid falling tears and see One beam of hope.

Some careless are, mere worldlings they, To prayer unknown; Who, when death’s hand is on them laid, They go alone.

Far less this number when compared To that great throng, Whose wail and murmur by the wind Is borne along.

Lips white with grief in sadness mourn The sun gone down; Lips free from sighing and from pain The sun shines on.

But yet, of these two states should choice To us be given, We should the sorrow take, nor scorn Such boon from Heaven.

For know, that while we live on earth, Too much of joy Will make us prize it less; and thus Will only cloy.

But sorrow, howsoever great, Draws us to God; And while we weep we kiss the hand That holds the rod.—Sel.

Chicago, Ill.

By John Matteson

AFTER the Conference, I labored four weeks in Chicago. The weather was very unfavorable most of the time, consequently the attendance was less than it otherwise might have been; yet we were blessed in our meetings and encouraged to go forward in the work of the Lord. Six willing souls were buried with Christ in baptism, and three more united with the church, making nine in all. This church now numbers forty-four members. $67.60 was added to their s. B., making their s. B. $334.06 per year. The brethren are mechanics and day-laborers, most of them, without property, and some are in debt. Thus it is quite hard for them to meet their yearly payments on the lot on which the chapel stands; yet the Lord has blessed their earnest efforts hitherto, and we trust that he will continue to help.

Eld. Lewis from N. Y., Seventh-day Baptist, was with us Sabbath, March 29, and preached an interesting discourse. The next Sabbath and Sunday, Eld. Canright preached. On a former Sabbath we would have had Eld. Carpenter, S. D. Baptist, with us, who, with his wife, was on his way to China, there to spend the rest of his days, laboring among the heathen; but we missed this because there was no notice of our place of meeting in the REVIEW. Every Sabbath, the religious exercises are Danish in the forenoon and English in the afternoon. Our brethren who stop over Sabbath in Chicago are cordially invited to meet with us at 269 W. Erie St.

Scandinavian meetings are held in the chapel every week as follows: Evening after first day, missionary meeting. Three or four brethren generally speak on a text or subject. These meetings are often attended by quite a number of outsiders. Evening after third-day, prayer-meeting. Sabbath evening, prayer-meeting. Sabbath forenoon, prayer and social meeting. Evening after Sabbath, Bible-class. JOHN MATTESON.

Busseyville, Jeff. Co., Wis., April 20, 1873.

New York.

By H. H. Wilcox

Since my last report, Jan. 14, I have spent three weeks in St. Lawrence Co., N. Y. Found the church at Pitcairn firm and rejoicing in the truth, yet they are not without some trials and much opposition. I found them laboring for the salvation of others, which to me is the secret of their success in maintaining a close walk with God.

A family of first-day Adventists having recently moved to the place, I found them very much interested with regard to the Bible Sabbath, as the result of the efforts of the church in proper conversation and distribution of tracts. After hearing a few discourses, they commenced keeping the Sabbath; and at a meeting of the church, before I left, the man, his wife, and eldest daughter, joined the church. We also organized a Bible-class. Truly this was a good day for the church; for the blessing of the Lord rested upon us. I spoke three times at Little York, in the town of Fowler. Congregations numbered from thirty-five to sixty. The best of attention was paid to the word spoken, but in consequence of ill health, I had to take up my fourth appointment and return home with a promise to meet them at some future time. H. H. Wilcox.

Belvidere, Iowa.

A brother writes from Onawa City, Iowa, that Bro. Bartlett is doing a good work in that vicinity. The following item, clipped from the paper of that county, will be of interest to the readers of the REVIEW:—

EDITORS PRESS:

I went to Belvidere last Sabbath to hear a discussion on religious matters. Mr. West, a citizen, had challenged an Advent preacher by the name of Bartlett, who is now preaching at Belvidere, to debate upon religious topics that Bartlett had introduced through the course of his lecture, while lecturing in that vicinity. Mr. West took the speaker's stand, assisted by Mr. Dorward, of that place, and commenced to abuse Mr. Bartlett in a rough and ungentlemanly manner, or a manner unbecoming a Christian. They spoke for sometime, alternately; making use of rather bad English, and quoting Campbell and other authors. Their discourse was rather dry, and the audience restless. Mr. Bartlett did not reply to them, nor did they wish him to do so. They threatened to lock up the house and drive him off, and not allow him to preach any more, because they were afraid he would be the means of breaking up the harmony that has hitherto existed in the Methodist and Baptist churches in that vicinity, notwithstanding they couldn't prove him an imposter. Mr. Bartlett preached there that evening, and I can say that I never heard a sermon in all my life that would equal it for sound sense; and I can further say that neither Mr. West nor Mr. Dorward are able to cope with him in an argument. CITIZEN.

SIGNS OF LOVING CHRIST

By J. C. Ryle

If we love a person, we love to think about him.
We love to hear about him.
We love to read about him.
We like to please him.
We like his friends.
We are jealous about his name and honor.
We like to talk to him.
We like to be always with him.

—J. C. Ryle.

The Bible as a Tree of Life

The Bible is like a large, beautiful tree that bears sweet fruit for those that are hungry, and affords shelter and shade for pilgrims on their way to the kingdom of Heaven.

Tract and Missionary Department.

By H. Nicola; Wm. H. Hankins

Report of the Iowa T. and M. Society.

According to appointment in Review, the Tract and Missionary Society of Dist. No. 4, met at Richland, April 20, 1873, at nine o’clock A. M.

Meeting called to order by the President, H. Nicola. Prayer by Eld. S. N. Haskell.

After the business of the district was attended to, business which pertained to the general interest of the T. and M. Society was considered. Eld. S. N. Haskell spoke of the working and plan adopted by other Conferences, when it was voted that a committee of three be appointed to bring before the meeting some definite plan of action. H. Nicola, P. A. Roberts, and Lafayette Bralliar, were appointed said committee.

Adjourned to meet at two o’clock P. M.

SECOND SESSION.

Met, according to adjournment. The committee reported, and recommended the following:—

That each director furnish to the State Secretary the names of all the members in his district.
That money be raised immediately to pay off the delinquency on our periodicals; and what may be collected hereafter on said delinquency be used to send periodicals to the worthy poor and such as we have reason to believe may be benefited thereby.
That each district raise as many dollars for a tract fund as it has members; and also raise their respective proportions to pay arrearages on periodicals.
That we adopt the plan of State quarterly meetings; and that each district hold a quarterly meeting at least two weeks previous, and report the same to the Secretary in season for the general quarterly meeting.

On motion, the above report was received, and the committee discharged, after which each recommendation was taken up separately and unanimously adopted.

The remainder of the time was taken up by Eld. S. N. Haskell in explaining the objects of, and the way successfully to carry on, the T. and M. Society.

There was a good degree of interest manifested by all the members, and all showed a willingness to take hold of the work in earnest. H. Nicola, Pres. Wm. H. Hankins, Sec.

Report from Bro. Canright.

By Bro. Canright

It has been over three months since I have reported labor. There have been various reasons for this which I need not give. After leaving Iowa, Jan. 29, I was snowbound ten days on the railroad. Feb. 7, with Bro. Grant, began meeting near Bro. Kelsey's, seven miles west of Wells. Had a good interest, and good meetings. Remained two Sabbaths. A few came out on the truth, and all seemed encouraged. Re-organized S. B., in which all took hold well.

Feb. 19, began meetings at Alden, among our Seventh-day Baptist brethren. Remained there till March 6. All received us kindly, heard us candidly, and manifested much interest in our meetings. It was a very pleasant time to me.

March 7, self and wife started for the General Conference at Battle Creek. We spent five weeks there and among our friends in Michigan, where my wife still remains. I now find that I have labored too hard this winter. Have injured my throat and voice so that it is with much difficulty that I now speak at all. Hoped it would wear off by resting; but find that it does not. This discourages me some, but I hope for help from God, while I am fully resolved not to labor so hard and alone in the future.

April 10, returned to Hutchinson after an absence of over three months. Found the friends much stronger in the truth than when I left them. They have been learning, improving, and growing in grace. For this I am thankful to our God. All are in harmony, and love each other warmly. The welcome they gave me encouraged me very much to work on in such a good cause. Our meetings were good. All took right hold. Sunday, April 13, I baptized thirteen, and the next Sunday, four more. A good, encouraging season it was.

During the week, we organized a church at East Hutchinson, and on Sunday, one at Hutchinson. Most of the Sabbath-keepers were prepared to unite, while some were not yet ready. Sold some $60 worth of books, and obtained several subscribers for our papers. This is a very encouraging feature. When our brethren and sisters will read all our works themselves and take a lively interest in sending them to others, then we have good hope of them. Those who buy few or no books and take little interest in getting them before others seldom amount to much. They soon come to a stand still, lose their zeal for the work, and finally die out.

I should have mentioned that on my way West I stopped over Sabbath and Sunday with Bro. E. G. Rust, 270 Sedgwick St., Chicago, and spoke twice in our Scandinavian meeting house, where services are held every Sabbath at 269 West Erie St. In the forenoon, the services are in Danish; in the afternoon, in English. They invite all Sabbath-keepers stopping over the Sabbath in Chicago to meet with them.

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