SABBATH and first-day, July 8 and 9, I had the pleasure of meeting with the church in Otsego, and baptizing two that were heads of families. The season was interesting. The Lord added his blessing.
July 15 and 16, I was with the church in Wright. This was a season of much interest, and we had the blessing of the Lord in celebrating the ordinances of the Lord’s house. Their meeting-house is an inviting and lovely place for the worship of the Supreme Being. Its commanding appearance, good order, and neatness inside, and around the premises, will compare with any other country meeting-house I remember to have ever seen. We also held one meeting with part of the church at Big Spring.
July 20-24, I met with the church in Cazenovia. Four wagons loaded with brethren and sisters from Wright came to the meeting. On Sunday the neighbors were interested to hear about the Sabbath of the Lord, and the last message of mercy. As the invitation is free and for all, why should not all be interested to hear and decide?
JOSEPH BATES
Monterey, July 25, 1871.
Maine Church Meetings and Revival Labors
By Chas. Stratton
Maine.
June 18 and 19, I attended a monthly meeting at Woodstock. I found the spiritual condition of the church very low; but as the meeting advanced, the interest increased. I labored with them seventeen days, and held twenty-three meetings, visiting every Sabbath-keeper in the vicinity. Five were baptized, eight joined the church, and some new ones started out to serve the Lord. There was an interest to hear. On first-day the house was full. More labor could be profitably spent in that place.
July 8 and 9, we had a monthly meeting in Cornville, which was very good. Our faith and courage are increasing. We believe the cause is coming up in Maine.
Chas. Stratton.
A very Odd Young Lady.
The Rev. B. Jacobs of Cambridgeport could, when necessary, administer reproof very forcibly, though the gentleness of his character was always seen in the manner in which it was done. Some young ladies at his house were one day talking about one of their female friends. As he entered the room, he heard the epithets “odd,” “singular,” &c., applied. He asked and was told the name of the young lady in question, and then said, very gravely, “Yes, she is an odd young lady; she is a very odd young lady; I consider her extremely singular.” He then added very impressively, “She was never heard to speak ill of an absent friend.” The rebuke was not forgotten by those who heard it.
It would seem that people might bear with such oddities as this; they are not often met with; and though very unusual, they are not very troublesome in the family, the church, and the community at large. Indeed, unlike many eccentricities, it would injure no one, even should other young ladies, yes, and gentlemen, too, copy oddities like these.—Sel.
Warm Hearts Wanted.
“We need men of hot hearts to tell of the love of Jesus,” was the appeal sent home by some Chinese converts the other day. This is what the church needs—what the world needs—“men of hot hearts.” “I would ye were hot,” is the Master’s cry. If we are to succeed, we must be on fire about it. Dr. Arnot, of Edinburgh, tells of his being at a railway station one day, and wearied of waiting for the train to move, he asked one of the men what the trouble was. “Is there a want of water?” “Plenty of water, sir,” was the prompt reply, “but it’s no bilin’.”
That’s the trouble with the church today. There’s abundance of machinery, the engine is all in order, the train is made up, the men are at their posts—“there’s plenty of water, but it’s no bilin’.” The great motive power is wanting. We need to heap on the fuel of sound doctrine, not shavings of sentiment which make a big blaze only to go out as quickly, but the solid logs of fundamental truth—chunks, if you will. But we need yet more the fire—to be baptized with the Holy Ghost as with fire.—Sel.
Maxims on Conscience, Good Name, and Temper
The man who has a clear conscience is rich.
Hold on to your good name, for it is more precious than gold.
Hold on to your heart when evil associates, seek your company.
Hold on to your temper when you are angry, excited, or imposed upon.
Statistics of Spiritualism.
By J. H. Waggoner
ANSWER TO BRO. H.—I propose to go beyond the point of your inquiry, and thinking others might be interested in the facts presented, I send this to the REVIEW.
1. It has been currently reported that the number of spiritualists in the United States was 11,000,000, and this calculation, has been attributed to Judge Edmonds, who speaks of it as follows:—
“I was careful not only to give myself as the writer, but to state the source of my information, so that if there was any error it might be exposed. Preparatory to the Œcumenical Council the pope desired to learn the religious convictions of Christendom; and the Catholic hierarchy of this country took pains to obtain it through its numerous priesthood; and the result of inquiry was what I obtained and gave to the world; so that it was not our statement of our strength, but that of our adversaries, and they have never contradicted or in any way questioned it.
“Within the last two or three months there has been at Baltimore a convocation of the Roman Catholic bishops and archbishops of this country. One of the most interesting subjects for their consideration was the statistical religious condition of our people. Each diocese brought its information; and the result was, that while Romanism and Protestantism combined numbered from eight to nine millions, with some forty-five thousand preachers, spiritualism numbered between ten and eleven millions, with fifty thousand mediums.
“Recollect, now, that this estimate comes, not from us, but from our opponents; is not the product of our imaginations, but the result of the severe scrutiny of those who have no sympathy with us. I confess, however, that I believe it to be accurate; all my information goes to confirm it; and my error was in estimating the number too low, lest I might be accused of exaggeration.”—Judge Edmonds, in Year-Book of Spiritualism, for 1871.
It has always been acknowledged to be a difficult thing to ascertain the number of Spiritualists, because there are many of that belief who have never openly avowed it, and there are such different standpoints from which estimates are made. Warren Chase says:—
“But let no person mistake me and suppose that I claim that each medium is a spiritualist. By no means; many of our best test mediums know little or nothing of spiritualism, and some are members of churches, and read or say prayers in their places.”—Gist of Spiritualism, p. 71.
If this idea of Warren Chase were made the basis of an estimate, the number would be comparatively small. On the other hand, the “Year Book of Spiritualism for 1871,” edited by J. M. Peebles and Hudson Tuttle, says:—
“We class as spiritualists all who believe that their departed friends can and do communicate. They may be members, in good standing, of the Catholic or Protestant churches, receiving as true the dogmas thereby imposed; or they may entertain the extreme ideas of infidelity; if they receive this as true, they are spiritualists.” p. 94.
But if an estimate were made on this basis, the number would probably overrun twenty millions. So it must be evident that the estimate given by Judge Edmonds, which they denominate the Catholic estimate, was not made on either of the bases referred to above. I think it must be designed to include all openly professed spiritualists, and no others. And if so, it is probably safe to say that the number of professed spiritualists in the United States, one year ago, was eleven millions.
2. I have been much surprised in my examination of the “Year Book” to learn that spiritualism has spread to such an extent in Europe. There are nearly as many periodicals advocating spiritualism in France as in the United States. The present number, as nearly as I can ascertain, is as follows: United States, 10; France, 7; England, 4; Spain, 2; and 8 others, in various parts of Europe; and one in Australia. Total, 32.
An English writer, giving a list of “investigators,” of whom the “Year Book” says they are “distinguished individuals accepting spiritual communion as truth,” enumerates as follows:—
“We may number divines, logicians, and teachers in our schools of learning; physicians, and lawyers; men of note in arts, sciences, and literature; statesmen, princes, and emperors. I may mention, in proof of these statements, the names of the late Archbishop Whately, Prof. De Morgan, the late Prof. William Gregory of Edinburgh, the poet laureate and his brother; the poets Longfellow, Sheldon, Chadwick, and Gerald Massey; Thackeray, Ruskin, Mr. and Mrs. William Howitt, Mr. and Mrs. S. C. Hall, Catherine Crowe, Mr. and Mrs. Newton Crossland, Lord Lytton, Robert Chambers, Rev. J. G. Wood, the eminent writer on natural history; Baron S. S. Kirkup, Lord Lindsay, Lord Dunraven, Lord Adair, Dr. J. M. Gulley, Dr. J. J. Garth Wilkinson, Hon. George Thompson, Hon. Robert Dale Owen; Prof. A. R. Wallace, an eminent scientist, Profs. Varley, Crookes, Gunning, Denton, Epes Sargent, Miss Sedgewick; the late painters, Blake and Flaxman; Hiram Powers, the sculptor; the late Sir Charles Napier, Lady Paulet, Lady Eardley, Hon. Mrs. Cowper, Mrs. Milner Gibson, Louis Kossuth, Garibaldi, Mazzini, Victor Hugo, M. Guizot, M. M. Leon and Jules Favre, Lord Lyndhurst, the late Rev. Isaac Taylor, Rev. Dr. Jabez Burns, Dr. Campbell, Dr. Cumming, Capt. Burton, Sir Roderick J. Murchison, Dr. Ashburner, Spencer P. Hall, Elliotson, the Marquis de Merville, Leon Favre, Consul General of France, the Emperor of the French, the Emperor and Grand Dukes of Russia, the late President Lincoln, Judge Edmonds, Judge Lawrence, and others on the bench, W. Lloyd Garrison, Hon. B. F. Wade, Senators Howard, Harris, and other congressmen.”
This list is interesting, though by no means embracing all the “great men” who have accepted spiritualism. On spiritualism in Russia, they say: “It pertains almost exclusively to the educated classes. A French Countess wrote to a lady friend in Paris, October last, that nearly all the members of the Imperial family were spiritualists, and that no monarch of Europe received the Davenports with as much enthusiasm as Alexander of the Russias.”
Mr. Peebles was American Consul to Trebizond, Turkey in Asia. Of spiritualism he says:—
“Reaching Constantinople in October, and securing, as interpreter a dragoman recommended by Mr. Goodnow, our American consul-general, we attended the meetings, public and private, of the dancing and ‘howling’ dervishes, witnessing the strangest and most wonderful spiritual manifestations. . . . There are many spiritualists in Beirut, and some in Damascus, one of which is a foreign consul.”
A letter from Smyrna says: “For the present I can only give you the following informations. . . . The believers in spiritualism are not to be counted; they are multitudes,” &c.
A letter from Washington City says:—
“There are a great many spiritualists among the senators and members of congress. From careful computation based on personal knowledge, there are at least twenty-two out of sixty-seven in the Senate. It may be that the proportion of members of Congress [Representatives?] may be as large, but perhaps not more than fifty out of two hundred and five. . . . Beside the above we have high government officials, and officials of all grades, judges, auditors, commissioners, generals, &c., none of whom would at present thank you for publishing their names, or any person for reporting them.”
This last sentence shows how difficult it is to give the true number of spiritualists. There are many in all parts of the country, and in every walk in life, who only wait for some circumstance to call them out. Says Judge Edmonds:—
“Several instances have come to my knowledge where the preachers have freely denounced our heresy, yet, after doing so, have been waited upon by their hearers, and have been assured, much to their surprise, that the most of their congregations were believers. . . . Many priests of different denominations have called on me to consult on the subject, avowing their belief, and some of them asking of me whether it was not their duty to abandon their position, and enter upon the task of preaching spiritualism.”
Perhaps I have quoted as largely as may be desired by any, but facts of equal interest may be produced at great length.
J. H. WAGGONER.
July 12, 1871.
The Special Aid of the Spirit.
By Roswell F. Cottrell
THE special assistance of the Spirit is always necessary in the fulfillment of a special mission. The work of grace in the salvation of a portion of our lost race, is progressive in its development; and at several epochs special messages have become necessary to be proclaimed. Noah, Moses, Elijah, and John the Baptist, had each of them a special mission and a special proclamation to make; and the work of Moses and that of John came in fulfillment of prophecies or promises before made by the Most High.
God has promised to Abraham, (Gen. 15) to bring his people out of Egypt, at the end of their four hundred years’ servitude there, and Moses was called to the special mission of leading them out. It was necessary for him to be specially directed of the Spirit of God in the performance of his work, and the circumstances of the case made it necessary for miracles to be wrought in attestation of his mission.
John the Baptist too had a special mission as the harbinger of the Christ; but revelations now were clearer to the people, who had long had the teachings of the prophets, so that no miracles were needed to attest his mission, when the time had so evidently arrived that “the people were in expectation,” and therefore “John did no miracle.” God works miracles when they are needed, and not to gratify idle curiosity, nor to answer the cavils of the skeptical.
But John could not fulfill his mission without the especial aid of the Spirit of inspiration. Hence though he neither did miracles, nor wrote any book of prophecies, the Saviour testifies of him as a prophet not excelled by any that had been born. He could not do his work without special assistance from the Spirit of God—without the spirit of prophecy.
As we approach the close of the present dispensation, we have in prophecy the promise of special proclamations to be made as the closing messages of the gospel. These have been announced in the exact order given in our own day. Rev. 14: 6–12. Our position and work are so plainly pointed out and so minutely described that miracles are not necessary to convince a person that desires to know the truth.
But we take the ground that it is absolutely necessary that the Spirit of God should direct his chosen servants in their fulfillment; especially the closing message, the most important one of all, the last message of mercy to mankind. If we had no special promise of this, reason and analogy would teach us that the spirit of prophecy would attend this message, as well as the message of John the Baptist. Besides this, the Spirit has made it a matter of express revelation. The remnant of the church are to be persecuted in the closing scenes of time, and the ground of persecution against them is that they “keep the commandments of God and have the testimony of Jesus Christ,” Rev. 12: 17, which testimony is expressly defined to be “the spirit of prophecy,” which by a comparison of Rev. 19: 10, with chap. 22: 9, is clearly seen to be the Spirit which inspired the ancient prophets.
And yet, against reason and revelation, many refuse to believe and obey this message for no other reason than that it is attended by that divine aid which reason says is necessary and revelation has promised! They could receive the message but for the gift of prophecy which accompanies it. In other words, if they could rob the message of its divine credentials—the seal which proves it to be from Heaven and not of men—they could have confidence in it! Is it not true that they wish to drag it down and make it merely human, that they may not be obliged to heed it? They do not want it to come in the name and by the authority of Heaven. They would choose to have it in a way that they may be free to reject it.
There have been repeated attempts to proclaim this message independent of the gift of prophecy which God has sent with it; but the result has been confusion and apostasy. And so it will be. What is the body, the form, without the animating principle, the life? The rejection of that which God has ordained for the unity of the church, will perpetuate confusion. Nothing can make the church one, but the word and Spirit of God combined.
Those who have learned the lesson which God has been teaching us by experience, and feel perfectly willing for the Lord to work in his own appointed way, and can heartily say, Speak, Lord, for thy servant heareth, have a trust and a hope that is like an anchor to the soul both sure and steadfast. And it is certain that such are the most spiritual and zealous workers in the cause; while those who doubt are half-hearted at most, and unreliable. The fearful and unbelieving are in danger.
Who cannot see that if there is anything in this work, it is a message from Heaven; and if it is a message from Heaven, that God’s providence guards it and his Spirit accompanies it; and that to admit that a spurious gift of prophecy is permitted to go with it from the beginning, perpetuated and sustained, as it must be, by divine providence, is infidelity? The mind that is incapable of perceiving the force of this argument might as well make no pretension to faith in the word and providence of God.
Come up, friends, to the work. Follow the light which God has graciously given us for our good. The second article of our faith—the testimony of Jesus—must be sustained, as well as the first—the commandments of God. They both stand or fall together. Who will be on the Lord’s side? R. F. COTTRELL.
OVER THE HILL TO THE POOR-HOUSE.
By Will M. Carleton
Over the hill to the poor-house I'm trudgin' my weary
way—
I, a woman of seventy, and only a trifle gray—
I, who am smart an' chipper, for all the years I've
told,
As many another woman that's only half as old.
Over the hill to the poor-house—I can't quite make it
clear!
Over the hill to the poor-house—it seems so horrid
queer!
Many a step I've taken a-toilin' to and fro,
But this is a sort of journey I never thought to go.
What is the use of heapin' on me a pauper's shame?
Am I lazy or crazy? am I blind or lame?
True, I am not so supple, nor yet so awful stout,
But charity ain't no favor, if one can live without.
I am willin' and anxious an' ready any day
To work for a decent livin', an' pay my honest way;
For I can earn my victuals, an' more too, I'll be bound,
If anybody only is willin' to have me round.
Once I was young and han'some—I was, upon my
soul—
Once my cheeks was roses, my eyes as black as coal;
And I can't remember, in them days, of hearin' people
say,
For any kind of a reason, that I was in their way.
'Tain't no use of boastin', or talkin' over free,
But many a house an' home was open then to me;
Many a han'some offer I had from likely men,
And nobody ever hinted that I was a burden then.
And when to John I was married, sure he was good and
smart,
But he and all the neighbors would own I done my part;
For life was all before me, an' I was young and strong,
And I worked the best that I could in tryin' to get
along.
And so we worked together; and life was hard, but gay,
With now and then a baby to cheer us on our way,
Till we had half a dozen, an' all growed clean an' neat,
An' went to school like others, an' had enough to eat.
So we worked for the child'rn, and raised 'em every
one;
Worked for 'em summer and winter just as we ought
to've done;
Only perhaps we humored 'em, which some good folks
condemn,
But every couple's child'rn's a heap the best to them.
Strange how much we think of our blessed little ones!
I'd have died for my daughters, I'd have died for my
sons;
And God he made that rule of love; but when we're old
and gray,
I've noticed it sometimes somehow fails to work the
other way.
Strange, another thing: when our boys an' girls were
grown,
And when, exceptin' Charlie, they'd left us there alone;
When John he nearer an' nearer come, and dearer
seemed to be,
The Lord of hosts he came one day an' took him away
from me.
Still I was bound to struggle, an' never to cringe or
fall—
Still I worked for Charlie, for Charlie was now my all;
And Charlie was pretty good to me, with scarce a word
or frown,
Till at last he went a-courtin', and brought a wife from
town.
She was somewhat dressy, an' I hadn't a pleasant smile—
She was quite conceity, and carried a heap o' style;
But if ever I tried to be friends, I did with her, I know;
But she was hard and proud, and I couldn't make it go.
She had an education, an' that was good for her;
But when she twitted me on mine, 'twas carryin' things
too fur;
An' I told her once, 'fore company (an' it almost made
her sick),
That I never swallowed a grammar, or 'et a 'rithmetic.
So 'twas only a few days before the thing was done—
They was a family of themselves, and I another one;
And a very little cottage one family will do,
But I never have seen a house that was big enough for
two.
An' I never could speak to suit her, never could please
her eye,
An' it made me independent, an' then I didn't try;
But I was terribly staggered, an' felt it like a blow,
When Charlie turned ag'in me, and told me I could go.
I went to live with Susan, but Susan's house was small,
And she was always a-hintin' how snug it was for us all;
And what with her husband's sisters, and what with
child'rn three,
'Twas easy to discover that there wasn't room for me.
An' then I went to Thomas, the oldest son I've got,
For Thomas' buildings'd cover the half of an acre lot;
But all the child'rn was on me—I couldn't stand their
sauce—
And Thomas said I needn't think I was coming there to
boss.
An' then I wrote to Rebecca, my girl who lives out west,
And to Isaac, not far from her—some twenty miles at
best;
And one of 'em said 'twas too warm there for any one so
old,
And t'other had an opinion the climate was too cold.
So they have shirked and slighted me, an' shifted me
about—
So they have well-nigh soured me, an' worn my old
heart out;
But still I've borne up pretty well, an' 'wasn't much put
down,
Till Charlie went to the poor-master, an' put me on the
town.
Over the hill to the poor-house—my child'rn, dear,
good-by!
Many a night I've watched you when only God was
nigh;
And God'll judge between us; but I will al'ays pray
That you shall never suffer the half I do to-day.
—Will M. Carleton.
MODESTY
By R. F. C.
There are two kinds. One fears sin and shuns association with the vicious; the other is terribly shocked, if sin is spoken against. There is a class who would not for the world have a book fall into their hands warning of the danger of vicious practices. They would fear the effects more than the reading of the corrupting literature of our times. They are too delicate to warn their children of the danger to which they are exposed. This they fear more than the contact with vice. What is the reason of this? Is it because they dislike to have their own sins spoken against? R. F. C.
Creation and Providence Confirm the Bible
CREATION and Providence confirm the truths of the Bible; and when properly understood, give forth the same lessons, so far as they go. The heavens above, the earth beneath, everything within and without us, go to confirm the proposition, that it is the perfection of reason to place the most unlimited confidence in God.
Obituary Notices.
By Charles B. Reynolds
Blessed are the dead which die in the Lord from henceforth.
DIED, at Lancaster, N. Y., July 10, 1871, sister Rebecca Smalley, in the 84th year of her age. Sister Smalley embraced the truth nearly twenty years ago, and lived an earnest, consistent, and exemplary Christian life. She was sustained through the infirmities of age by the blessed hope.
Camp-Meeting for New York and Pennsylvania Conference
Appointments
And as ye go, preach, saying, The kingdom of Heaven is at hand
Camp-Meeting for New York and Pennsylvania Conference.
After a careful examination of all the openings that seemed to be worthy of attention, the camp-meeting committee decide that the best place for our meeting this year is at Kirkville, Onondaga Co., N. Y., on the same ground that we occupied two years since. The New York Central Railroad Co. furnish better facilities for reaching Kirkville this year than heretofore. The time table for Kirkville will be given soon through the REVIEW.
We earnestly invite the labors of Bro. and sister White, and of such other help as may accompany them from the West, to preach to us the word of God. We will do what lies in our power to prevent burdens of other kinds from coming upon them, but we feel the need of their faithful testimonies, and we trust not to be disappointed.
We invite our brethren from all parts of our conference to rally to this meeting. Our general meeting comes only once a year, and we cannot afford to lose the good which is in store for us. We invite every church to come, and also every company of believers in whatever place they may be situated. Come with your tents and your bedding, prepared to take care of yourselves. Those who come alone should bring bedding, so that they can sleep in the large tent, and thus care for themselves. There will be a provision stand upon the ground.
We earnestly invite all our friends to prepare their hearts to seek God. Begin now by putting away all your idols, and by humbling your hearts before him. And remember that none should appear before God empty. Come prepared to do something in aid of every good work for which appeals may be made. Let us have a general rally to this feast of tabernacles. Our meeting will be held August 10–15.
J. N. Andrews, J. M. Lindsay, E. B. Gaskill. New York Conference Committee.
Conference for New York and Pennsylvania.
The annual Conference for these States will convene at Kirkville, N. Y., one day in advance of the time fixed for the commencement of the camp-meeting, that we may as far as possible have our business out of the way of the meeting. Let all who have reports to make have them ready in season. In every church some one or more has a copy of our Conference minutes. Will each church please see that these are carefully examined in order to learn what business should be done preparatory to attending Conference, and also to see just how to do it? We invite every church to send delegates, and we earnestly invite the delegates to be present at the commencement of the Conference. Should it be that any church cannot send delegates, let them not fail to report by letter. Let us not do the work of God negligently.
J. N. Andrews, J. M. Lindsay, E. B. Gaskill. New York Conference Committee.
Vermont Camp-Meeting.
This meeting will be held at Richmond, Vt., near the village, and near the road to Greencroft, about one mile from Richmond station, Aug. 17–22. We earnestly desire the labors of Bro. and sister White and of such other preachers as may accompany them from the West. We invite our brethren from all parts of our Conference to attend this meeting. Come with your bedding, prepared to take care of yourselves. There will be tents on the ground for those who need them, also a provision stand and accommodations for teams. Brethren and sisters, let us have a general rally to this feast of tabernacles.
Lewis Bean, Nelson Austin, H. W. Barrows. Vermont Conference Committee.
Vermont State Conference.
The next annual session of the Vermont State Conference of Seventh-day Adventists will be held at Richmond, Vt., in connection with the Vermont Camp-meeting, Aug. 17–22. All the churches within the limits of this Conference should see to it that their Systematic Benevolence is paid up to the close of the second quarter of the present year. Every church is invited to send delegates, and to report their standing as required by the constitution of our Conference.
Lewis Bean, Nelson Austin, H. W. Barrows. Vermont Conference Committee.
New England Camp-Meeting.
This meeting will be held at Amherst, N. H., near Amherst Station, Aug. 24–29. Those coming by way of Concord and Manchester will change cars at the Concord depot in Nashua; those by way of the Worcester and Nashua road will change at the Worcester and Nashua depot, Nashua, for the East Wilton road. Those coming over the Vermont Central and Cheshire R. R., will change cars at Groton Junction for Nashua. Call for camp-meeting tickets at Boston, Worcester, and Providence. Ample provision will be made for man and beast. The extra expense for those coming from R. I. over last year will not exceed one dollar and twenty-five cents, therefore let none stay at home for fear of extra expense. We earnestly hope for a general attendance at this meeting.
CAMP-MEETING COMMITTEE.
New England Conference.
The first annual session of the New England Conference of Seventh-day Adventists will be held at Amherst, N. H., in connection with the camp-meeting Aug. 24–29. Let all the churches see that their Systematic Benevolence is paid up to July 1, 1871. All the blanks they may receive should be properly filled out and be returned before the time of the camp-meeting, except the blank for delegate, which the delegate from each church should bring with him. Let all unorganized companies be represented at this meeting by a delegate, to report their standing.
S. N. Haskell, H. B. Stratton, A. W. Smith. N. England Conference Committee.
Maine Camp-Meeting.
Providence permitting, the Maine Camp-meeting will be held in Skowhegan, one mile from Pishan’s ferry, on the ground occupied last year. We hope to get reduced fare on the railroad. There will be ample provisions made for all; also accommodations for teams. Bro. and sister White are expected to attend. We hope to see a general gathering from all parts of the State. Our meeting will be held Aug. 31 to Sept. 4.
Geo. W. Barker, Charles Stratton, Joseph Flanders. Maine Camp-Meeting Committee.
Maine Conference.
The Maine State Conference of Seventh-day Adventists will hold its next annual session in connection with the Maine Camp-meeting, to be held at Skowhegan, August 31–Sept. 4, 1871. It is requested that all our churches in the State be represented by delegate or letter giving a report of their standing, their losses and additions during the year, also the yearly amount of their Systematic Benevolence fund.
Geo. W. Barker, Asa B. Atwood, Isaac C. Choate. Maine Conference Committee.
There will be a two-days’ meeting of the church at Defiance, Ohio, on Sabbath and first-day, Aug. 26 and 27. The brethren and sisters of Napoleon, Ridgeland, Mendon, and Gilboa, are invited to attend. We are located seven miles south of Defiance, and five miles east of the Junction in Paulding Co. If Bro. St. John can meet with us we would like for him to let us know. C. G. Daniels.
Providence permitting, I will meet with the brethren at Greenville, August 5 and 6, at their monthly meeting. Stephen Pierce.
Quarterly meeting for the church at Rockton, Ill., Aug. 19. Other churches are invited. Bro. Steward is expected. G. M. Bowen.
Quarterly meeting of the S. D. Adventists at Appleton, Licking Co., Ohio, to commence August 18, in the evening, and continue over the Sabbath. Jesse B. T. Nichols, Clerk.
Appointments Postponed.
The quarterly meeting of the church at Waterloo, Wis., which was appointed to be held July 29 is postponed until August 12. Bro. J. T. Thompson will be present. We hope to see a general gathering of the brethren and sisters. The meeting will continue over first-day. J. Gannard.
The appointment at East Otto, Cattaraugus Co., N. Y., is postponed one week, to Sabbath and first-day, Aug. 26 and 27, to remove it further from the camp-meeting, and give all a chance to attend both. R. F. Cottrell.
New York Central R. R
Notice.
I WILL arrange as formerly, with the R. W. & O. R. R., for return free tickets to all that attend the Camp-meeting in Kirkville, N. Y.
C. O. Taylor.
Oswego Co.
New York Central R. R.
Those who attend the Kirkville, N. Y., Camp-meeting, will find trains running as follows:—
GOING EAST.
Leave Syracuse
Arrive at Kirkville
7:00 A. M.
7:27 A. M.
12:55 P. M.
1:25 P. M.
5:00 "
5:27 "
GOING WEST.
Leave
Utica
Rome
Oneida
Canastota
Arrive at Kirkville
8:15 A. M.
8:55 A. M.
9:33 A. M.
9:47 A. M.
10:15 A. M.
1:50 P. M.
2:35 P. M.
3:12 P. M.
3:28 P. M.
3:58 P. M.
6:40 "
7:35 "
8:23 "
8:43 "
9:20 "
P. Z. Kinne.
New York, July 28.—A special London dispatch says that the earthquake in the Philippine Islands, on May 1, affected in a terrible manner the small island of Camiguin, five miles from Misamies. Some months previously, especially in March, there was a succession of violent shocks, which opened extensive crevices in the earth. Finally on May 1, the level plain near the village of Catarman began gradually to subside, until the tops of the houses became level with the surface of the earth. This remarkable phenomenon attracted a large number of people, when suddenly some terrific shocks were felt, and before the thundering reverberations had died away, the whole level plain fell in, engulfing 150 persons. The plain became the crater of a volcano 1,500 feet wide, and from it smoke, ashes, and stones, were thrown into the air. A pause till dark succeeded, when there was another explosion, and a rain of fire followed. The woods became ignited, and men and cattle went flying before the flames. The spectacle was frightful in the extreme. The volcano continues to eject stones and earth. The inhabitants have left the island, which formerly contained a population of 26,000. Camiguin produced one-tenth of the whole manilla hemp grown.
The Future.
By Editor
We are too much worn to do hard labor at present, and see no possible chance to rest, even should we remain away from the camp-meetings, only in resigning all connection with the work for a time. This we shall be obliged to do, unless help comes from some quarter very soon. We have appealed for help, and have spoken pointedly in reference to the necessity of reliable working men moving to Battle Creek. The case has been clearly stated. We are still struggling on with two or three men's work, and hope not to fail before help comes. But we are grieved with a knowledge of the fact that we cannot endure one-half the work we could one year since.
We teach submission to the decisions of the body, and desire, while we can labor at all, to do the work put upon us by our people, as far as we are able to do it. But it occurs to us that in this dispensation of mercy our brethren overdo the matter somewhat in asking us to attend all the camp-meetings, after nailing us to Battle Creek as President of the Publishing Association and of the General Conference, and editor of REVIEW AND HERALD and Health Reformer.
We have no personal interest in these matters, more than our brethren everywhere. And we fail to see the justice of demanding so much at our hands. In January last we appealed to our people for six months' rest from perpetual labors and cares. General Conference was called a month in advance, that the necessary arrangements might be made for our much-needed rest. And in the face of our appeals for entire rest for a season, four-fold burdens were coolly put upon us, then a resolution was passed voting us rest! We have not, however, found an hour's rest; and now in our worn condition, we feel very reluctant to attend the eastern camp-meetings, fearing that more will be expected of us than we are able to perform.
The question may be asked, What kind of help is needed at Battle Creek? In the first place we want to exchange some professed Seventh-day Adventists, who lack devotion and decision of character, for men and women of moral worth, and whose hearts are in the good work with us. The former class are always a burden to the cause, and are a matter of discouragement, while the latter class will help lift the burdens of the way, and thus give encouragement.
We do not ask that any of our ministers, who are few in number, should leave the work of God, and come to Battle Creek to serve tables. We do not wish to see them crippled with the care of finances as we have been nearly the whole period of our ministry.
But we do want to see such men as H. W. Kellogg, of Vermont; H. B. Stratton, of Boston; Ira Abbey, of New York; King, Fargo, Root, McPherson, and Palmer, of Michigan, and others from other States, make Battle Creek or vicinity their sojourning place, where they can act as counselors and helpers in all matters pertaining to the advancement of the cause. These men have made life a success, and are better qualified to attend to a very large portion of the work than we can be, considering the multiplicity of our cares.
If we can be any benefit to the cause as a counselor, we are willing to remain in Battle Creek, if twenty or twenty-five of the very best families can move here to bear responsibilities, and to do the work which none of our ministers should do. But if this cannot be brought about, we shall immediately on returning from eastern camp-meetings remove from the place.
Western Railway Guide.
By J. H. W.
We have received from the publishers, Messrs. Rand, McNally & Co., of Chicago, a book of 288 pages of the above title, for July, 1871. Railroad Guides are easily found, and were this nothing more than an ordinary travelers' guide, we should not notice it. To all our friends who travel to or in the West this book will be found of great value. It not only gives the time tables of all the railroads (omitting New England), but contains an Express Directory, and a brief notice of all the stations, answering as a pocket gazetteer of the entire western country, including stage route and steamboat connections. It is published monthly. Sample copies sent to any address upon receipt of twenty-five cents and six cents postage. J. H. W.
The Illinois Tent.
By R. F. Andrews
The pledges for the Illinois tent are now paid, and as the money has never been acknowledged, I send for publication in the Review the names of the donors, with the amount given, so that they may see that their money has been rightly applied: Church at Princeville, $100.00; Seth Newton, Benj. Berry $50.00 each; Thos. Brown, John W. Bates, Caleb A. Bates, Wm. S. Higley, $40.00 each; Geo. White, $30.00; Oswell Stowell, and R. F. Andrews, $25.00 each; John Bennett, $20.00; Royal Durfee, Robert Vickery, G. W. Colcord, Mary Rasmussen, $10.00 each; James Adams $10.00, (less 20 cts. exchange); Ivory Colcord, $11.00; Phebe Mills, John Logan, Geo. Bowen, Osro Terpeny, A. Martinell, and Robert Ladley, $5.00 each; Georgie Brown, $1.90. Total, $551.80. Cost of tent, $420.80. Balance voted to the Conference, $131.00.
If there has been any money paid in, that is not here receipted, please make it known.