Earlier text: ANOTHER SPEAR GONE INTO A PRUNING-HOOKPREPARE YE THE WAY.
By Christian
You cannot well build a house on top of a brush-heap, nor can you lay a good foundation upon rolling stones, rotting logs, or loose lumber. And it is just as difficult to have a real revival of God’s work on top of the world, the flesh, and the devil, even though they are all baptized and in good and regular standing in the church. If you would build a house, you must lay a foundation; and if you would have it safe when the storm comes, you must dig deep and build it on a rock. Many people are waiting for God to come and bless them in their churches and in their families, and they expect he will do it on top of all their pride, covetousness, worldliness, strife, and sin. They expect him to overlook unsettled quarrels that have been smouldering for years; wrongs that date back to the time the very foundation of the church was laid; hypocrisies that have never been confessed and put away; sins that are hidden, but not repented of; Babylonish garments and wedges of gold which ungodly Achans have secreted in their tents; and pride and sectarianism, which have been fostered, nursed, and cherished, until God cannot bless or revive such a church without dishonoring his own truth, approving wrong, and justifying them in sin and ungodliness. If you want a revival of God’s work, go to the bottom of things. Break up the fallow ground. Let the gospel plow go deep into the soil, no matter what it turns up. Repent of sin. Humble yourselves under the mighty hand of God. Confess your faults. Settle your old quarrels. Lay a good foundation. Purge out the old leaven. Stone the Achans. Hew the Agags in pieces before the Lord. Make straight paths for your feet. Take away the stumbling-blocks. Prepare ye the way of the Lord, make his paths straight. Do this, and you shall not wait long for his coming, his blessing, and his salvation.—Christian. Self-Denial and the Cross of Christ
WITHOUT the real spirit of self-denial, high excellence of character cannot be attained; and hence Jesus declared that those who would come after him, must deny themselves as well as bear the cross. LIFE IS WHAT WE MAKE IT.
By Sel.
The world is all dark, or the world is all bright,
Just as we choose to make it;
Our burden is heavy, our burden is light,
Just as we happen to take it;
And people who grumble, and people who groan
At the world and its every proposal,
Would grumble and groan if the world were their own,
With the sun, moon, and stars at disposal. It is all very well to have beauty and health,
But if these are denied, we must bear it;
It is all very well to have oceans of wealth,
Though we find if we must, we can spare it;
But healthy and wealthy, or sickly and poor,
We are wise to be hopeful and cheery,
There are blessings to lighten the ills we endure,
Though our lot may be ever so dreary. In the broadway of life, though we're jostled and torn,
There's a “beautiful gate,” at whose portal
The robes which the great and the lowly have worn,
Must be changed for the garments immortal;
And knocks he a beggar, or knocks he a king—
To the Master but little it matters—
Be his heart but in tune, he may enter and sing,
Though his raiment be sables or tatters. Not all can be noble, not all can be great,
But our lives with God's love we can leaven,
And whether of high or of lowly estate,
'Tis the same to our Father in Heaven;
The world may seem dark, or the world may seem light,
As we cling to the old, old story,
And cheerfully work, with our lamps burning bright,
Till we enter the portals of glory. Dr. Adam Smith makes the following remarks in his excellent work entitled, “Wealth of Nations”:— “The most beautiful women in the British dominions are said to be, the greater part of them, from the lower ranks of the people of Ireland, who are generally fed with potatoes. The peasantry of Lancashire and Cheshire, also, who live principally on potatoes and buttermilk, are celebrated as the handsomest race in England. “The peasantry of Wales, Norway, Sweden, Russia, Denmark, Poland, Germany, Turkey, Greece, Switzerland, Spain, Portugal, and almost every country in Europe, from the most northern part of Russia to the Straits of Gibraltar, subsist principally, and most of them entirely, on vegetable food. The Persians, Hindoos, Burmese, Chinese, Japanese, the inhabitants of East India Archipelago, of the mountains of Himalaya, and, in fact, most of the Asiatics, live upon vegetable productions. The great body of the ancient Egyptians and Persians confined themselves to a vegetable diet; and the Egyptians of the present day, as well as the negroes (whose great bodily powers are well known), live chiefly on vegetable substances. The brave Spartans, who, for muscular power, physical energy, and ability to endure hardships, perhaps stand unequaled in the history of nations, were vegetarians. The departure from their simple diet was soon followed by their decline. The armies of Greece and Rome, in the times of their unparalleled conquests, subsisted on vegetable productions. In the training for the public games in Greece, where muscular strength was to be exhibited in all its various forms, vegetable food was adhered to; but when flesh-meat was adopted afterward, those hitherto athletic men became sluggish and stupid. From two-thirds to three-fourths of the whole human family, from the creation of the species to the present time, have subsisted entirely, or nearly so, on vegetable food; and always, when their alimentary supplies of this kind have been abundant and of good quality, and their habits have been in other respects correct, they have been well nourished and well sustained in all the physiological interests of their nature.” WHAT I LOST BY SIGNING THE PLEDGE.
I have been thinking about the losses I have met with since I signed the total-abstinence pledge. There isn't a man that has lost more by stopping drink than I have. Wait a bit, and I will tell you what I mean. There was a job of work to be done in the shop, and the boss called for me. “Give it to Spencer,” said he; “he's the best hand in the shop.” Well, I told my wife, and she said— “Why, John! he used to call you the worst. You've lost your bad name, haven't you?” “That's a fact, wife,” said I. “And it isn't all I've lost in the last sixteen months, either. I had poverty and wretchedness, and I've lost them. I had an old ragged coat, and a ‘shocking’ bad hat, and some waterproof boots that let the wet out at the toe as fast as they took it in at the heel. I've lost them. I had a red face, a trembling hand, and a pair of shaky legs, that gave me an awkward tumble now and then. I've lost those. I had a habit of cursing and swearing, and I've got rid of that. I had an aching head sometimes, and a heavy heart, and, worse than all the rest, a guilty conscience. Thank God, I've lost them all.” Then I told my wife what she had lost. “And you had trouble and sorrow, and a poor, wretched home, and plenty of heart-aches, for you had a miserable drunkard for a husband. Mary, thank the Lord for all that you and I have lost since I signed the pledge.”—Tenn. Agitator. Napoleon and the Silver Apostles
NAPOLEON once entered a cathedral and saw twelve silver statues. “What are these?” said the emperor. “The twelve apostles,” was the reply. “Well,” said he, “take them down, melt them, and coin them into money, and let them go about doing good, as their Master did.” HOW SHOULD WE TREAT A LETTER FROM HEAVEN?
By R. F. Cottrell
A LETTER from a friend we would try to read; and if we could not read it, it would be of no value to us. But men professing to receive the Bible as a revelation from Heaven, can yet speak of it as in the language following, which is taken from a commentary on the Scriptures. Of the book of Revelation this author says, “On comparing the affair of the book with Dan. 8 and 12, and Eze. 2 and 3, several things appear to be similar in both, but no exposition can be given of their meaning.” Again, “The remainder of the book has been, and continues to be, the source of controversy; and questions have been raised upon it that have distracted the Christian world. Into these we shall not enter, because we hold it to be quite impossible that mortal man can explain the mystery concealed under the apostle’s words.” Doubtless the writer of these extracts would not choose to be called an infidel. He may claim to believe that which he, or any other mortal man, cannot possibly understand; but if that is faith, it is certainly a blind faith. He might truly, and with reason, say that he does not understand it, and yet believes it will prove true and important, when its meaning comes to be developed; but to say that the great God has professedly given a revelation to mortal men which they cannot possibly understand, is so evidently an insult to the majesty of Heaven that it is truly marvelous and almost incredible that a pious person should offer it. Let us compare the words of the writer with what the Spirit of God testifies concerning this same book of Revelation. The writer says, “We hold it to be quite impossible that mortal man can explain the mystery concealed under the apostle’s words.” But the Heaven-inspired title of the book itself is, “The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass.” If we can rely upon the testimony of the book itself, it is a revelation, and not a mystery; and instead of its meaning being concealed from every mortal man, it was given for the express purpose of showing, i. e., making known, to the servants of God, future events. Moreover, the especial blessing of Heaven is pronounced in verse 3, upon those that read and hear “the words of this prophecy, and keep those things which are written therein.” Now, what blessing can come from reading and hearing that which we cannot possibly understand? and how can we keep or obey the things written, when we do not know what they are? For example: How can we keep the commandments of God, and avoid the mark of the beast, of chap. 14: 9–12, while it is utterly impossible for us to know what these things mean? Yet the severest penalty is threatened against those who do not heed the warning and comply with the requisition. On the supposition that these things cannot be understood, how can the justice of God be vindicated? Will God punish men for doing or not doing things the meaning of which is “concealed,” or designedly hidden from them, so that it is “quite impossible” for them to understand the meaning? Did the writer realize that his position impeaches the justice of God? I presume not. Yet this is a logical sequence of his position. But the writer evidently takes his position to avoid taking any part in controversies and questions that “have distracted the Christian world.” And doubtless he thought his position was pious toward God, as well as charitable toward men. He does not name the questions and controversies to which he alludes; but it is most reasonable to infer that they are those questions that have arisen from the fact that the great apostasy of the church of this dispensation is described in the book of Revelation under the symbols of a wicked city and a corrupt woman, to which is applied the significant title of Babylon, because it is “the city of confusion.” Protestants perhaps might agree to refer this to the corrupt church of Rome, which is so evidently and conspicuously described as the mother of harlots, but for the unavoidable, logical conclusion that if she is the mother of harlots, she must have daughters answering to this descriptive title. Shall we, to avoid controversy, ignore the fact of the great apostasy, so plainly foretold, not only in the book of Revelation, but in the letters of the apostles? Shall we, to heal the distractions of the Christian world, caused by this apostasy, charitably throw the mantle of union over the corrupt and blasphemous mother, in order to screen her daughters? Would it not be better to own the prophecies are true; that there has been an apostasy as foretold, at the head of which stands the Roman church as the mother of abominations, and that “all nations have drunk of the wine of the wrath of her fornication,” Protestant Christendom not being exempt from a share in her false doctrines and evil customs? Is it piety toward God to cast aside his word as useless, because a supposed charity toward men seems to demand it? And is it truly charity to the souls of men to smooth over and hide from their view the foretold and fulfilled fact of the great and world-wide apostasy of the professed people of God, flattering them that all is well, that the wound is healed, while gangrene and corruption still lie concealed at the bottom? Better to let the true state of the case be known, that the well-disposed and honest-hearted may escape. Better to let the word of God be true, though it condemn all men as liars. Better reverently read the letter from Heaven, heed its warnings, obey its requirements, and enjoy the promised blessing. EXTRACTS FROM MY SCRAP-BOOK.
By Dudley Marvin Canright
THE REFORMERS ON THE SUNDAY QUESTION.
Protestants now generally take it for granted that the early reformers, such as Zwingle, Luther, Melancthon, Calvin, etc., regarded Sunday just as Protestants do now, viz., as the Sabbath day. But this is a mistake, as a little acquaintance with their writings will show. They simply regarded it as a festival day of the church, having no higher authority than the church, a day which could be kept or set aside at pleasure. The Confession of the Swiss churches declares that “the observance of the Lord’s day is founded, not on any commandment of God, but on the authority of the church, and that the church may alter the day at pleasure.”—Cox’s Sabbath Laws, etc., p. 287. We further learn that “in the Augsburg Confession, which was drawn up by Melancthon [and approved by Luther], to the question, ‘What ought we to think of the Lord’s day?’ it is answered that the Lord’s day, Easter, Whitsuntide, and other such holy days, ought to be kept because they are appointed by the church, that all things may be done in order; but that the observance of them is not to be thought necessary to salvation, nor the violation of them, if it be done without offense to others, to be regarded as a sin.”—Ibid. Zwingle declared “that it was lawful on the Lord’s day, after divine service, for any man to pursue his labors.”—Ibid. Beza taught that “no cessation of work on the Lord’s day is required of Christians.”—Ibid. Bucer goes further yet, “and doth not only call it a superstition, but an apostasy from Christ, to think that working on the Lord’s day, in itself considered, is a sinful thing.”—Ibid. Cranmer, in his Catechism, published in 1548, says:— “We now keep no more the Sabbath on Saturday, as the Jews do; but we observe the Sunday and certain other days, as the magistrates do judge convenient, whom in this thing we ought to obey.”—Ibid., p. 289. “As for the Sabbath day, we be lords over the Sabbath, and may yet change it into Monday, or into any other day as we see need, or may make every tenth day holy day only if we see cause why.”—Tyndale’s Answer to Moore, book i., chap. xxv. THE WALDENSES KEPT THE SABBATH.
All are aware of the fact that the Waldenses, during the Dark Ages and the papal persecution, retained more of the pure gospel than any other people. That they kept the seventh day is plainly proved. Thus Mr. Robinson, the Baptist historian, quotes out of Greser the words of the historian, Goldastus, as follows:— “Insabbatati [they were called] not because they were circumcised, but because they kept the Jewish Sabbath.”—Gen. Hist. Bapt. Denom., vol. ii., p. 413. Of course the Catholics persecuted them terribly, and slandered them all they could. Of one of these popish persecutors, Allix says:— “He lays it down also as one of their opinions, ‘that the law of Moses is to be kept according to the letter, and that the keeping of the Sabbath, circumcision, and other legal observances, ought to take place.’” Mr. Benedict speaks of them as follows:— “The account of their practicing circumcision is undoubtedly a slanderous story forged by their enemies, and probably arose in this way: Because they observed the seventh day they were called, by way of derision, Jews, as the Sabbatarians are frequently at this day.”—Gen. Hist. Bapt. Denom., vol. ii., p. 414. The Abyssinians in Africa keep the seventh day. Some three hundred years after Christ they were separated from the Christian world and were lost sight of for about a thousand years. When they were again discovered they were found to be observing the seventh day. Thus Geddes, the historian, states their views:— “Transubstantiation and the adoration of the consecrated bread in the sacrament were what the Abyssinians abhorred. . . . They deny purgatory, and know nothing of confirmation and extreme unction; they condemn graven images, they keep both Saturday and Sunday.”—Church Hist. Ethiop., pp. 34, 35. The Armenians of Asia also keep the seventh day. Like the Abyssinians they were converted to the gospel very early, and then were lost sight of by the world for many centuries. When they were lately discovered they were likewise found to be Sabbath-keepers. Thus Buchanan says of them:— “They have preserved the Bible in its purity, and their doctrines are, as far as the author knows, the doctrines of the Bible. Besides, they maintain the solemn observance of Christian worship throughout our empire, ON THE SEVENTH DAY, and they have as many spires pointing to heaven among the Hindoos as we ourselves.”—Buchanan’s Christian Researches in Asia, p. 159. Another eminent author says:— “They keep Saturday holy, nor esteem Saturday fast lawful, but on Easter even. They have solemn service on Saturdays, eat flesh, and feast it bravely like the Jews.”—Purchas’s Hist. Pilgrims, part ii., book viii., chap. vi., sect. 5. THE AUTHORITY OF THE EARLY FATHERS.
Many seem to think that the authority of the early Christian Fathers is about equal to the Bible itself. But any one who has the slightest acquaintance with them must have a very different opinion of their authority. Mr. Dowling, in his History of Romanism, bears the following testimony:— “There is scarcely anything which strikes the mind of the careful student of ancient ecclesiastical history with greater surprise than the comparatively early period at which many of the corruptions of Christianity, which are embodied101in the Romish system, took their rise.”—Book ii., ch. i., sec. 1. Neander speaks thus of the early introduction of image worship:— “And yet, perhaps, religious images made their way from domestic life into the churches as early as the end of the third century; and the walls of the churches were painted in the same way.”—Rose’s Neander, p. 184. “The Bible, I say, the Bible only, is the religion of Protestants!” Nor is it of any account in the estimation of the genuine Protestant how early a doctrine originated, if it is not found in the Bible. He learns from the New Testament itself that there were errors in the time of the apostles, and that their pens were frequently employed in combatting those errors. Hence, if a doctrine be propounded for his acceptance, he asks, Is it to be found in the inspired word? Was it taught by the Lord Jesus Christ and his apostles? . . . More than this, we will add that though Cyprian, or Jerome, or Augustine, or even fathers of an earlier age, Tertullian, Ignatius, or Irenaeus, could be plainly shown to teach the unscriptural doctrines and dogmas of popery, which, however, is by no means admitted, still the consistent Protestant would simply ask, Is the doctrine to be found in the Bible? Was it taught by Christ and his apostles? . . . He who receives a single doctrine upon the mere authority of tradition, let him be called by what name he will, by so doing steps down from the Protestant rock, passes over the line which separates Protestantism from popery, and can give no valid reason why he should not receive all the earlier doctrines and ceremonies of Romanism upon the same authority.”—Dowling’s Hist. Romanism, book ii., chap. i., secs. 3, 4. “But of these, we may safely state that there is not a truth of the most orthodox creed that cannot be proved by their authority; nor a heresy that has disgraced the Romish church, that may not challenge them as its abettors. In point of doctrine their authority is, with me, nothing. The WORD of God alone contains my creed. On a number of points, I can go to the Greek and Latin fathers of the church, to know what they believed, and what the people of their respective communions believed; but after all this, I must return to God’s word to know what he would have me to believe.”—A. Clarke, Com. on Prov. 8. THE NEW YORK CAMP-MEETING.
By Uriah Smith
We are still held to the pleasant task of writing encouraging words concerning the gatherings of our people the present season. The meeting just held at Rome, N. Y., Sept. 7-12, will compare favorably with any which have been held this year. Forty-one tents composed the canvas village. About five hundred were encamped upon the ground. The attendance from without was considerable. On Sunday forenoon about 1500 were present; and in the afternoon when Bro. and Sr. White both addressed the people, there were, it is estimated, 3500 listeners. Great freedom was enjoyed by the speakers. One of the best meetings ever held was the meeting Sabbath afternoon. Sister White spoke. At the conclusion, an appeal was made to sinners and backsliders. Under the earnest exhortations of herself and Bro. White, something like two hundred and fifty came forward. So general a move plainly showed the state of feeling in the congregation. The Spirit of the Lord was present in power. Many of those who had come forward bore an earnest testimony, expressing their determination to draw nearer to God and live a better life. The social meetings during the whole time, were seasons of interest and freedom. It was good to witness the hope, courage and good cheer of the brethren in this precious cause. The new converts to the faith, who have come out in Rome, under the labors of Bro. Canright in the tent, the present summer, were cheered and strengthened by the meeting. One feature of the occasion, too much neglected at camp-meetings, is worthy of special mention. We refer to the steps taken to make the place pleasant and attractive. At the main entrance was placed an arch on which was inscribed in large letters, “Seventh-day Adventist Camp-meeting.” At either side were smaller entrances, over one of which were these words: “Here are they that keep the commandments of God and the faith of Jesus;” and over the other side, “Surely I come quickly. Amen. Even so, come Lord Jesus.” And the whole was nicely festooned with evergreens. This was calculated to make a good impression on the stranger at once; and many were the favorable comments it elicited. Passing in, near the entrance at the right, was hung in a conspicuous place a plan of the ground in a neat frame covered with a glass, showing the name and location of each tent, speaker’s stand, seats for congregation, &c. This would show that order and system were observed in all the arrangements. The book stand was surmounted with an arch bearing this inscription: “Buy the truth and sell it not.” By the side of this stand was hung in a frame, the production of Bro. E. W. Whitney, displaying great ingenuity in both design and workmanship, a copy of the Bird’s-eye View of the Great Field of Prophecy, on one side, and in the other, the reverse side of the sheet, giving the full catalogue of publications issued at this Office. This attracted much attention from the crowd present. In the rear of the book stand was a tent used as the head-quarters of the Camp-meeting Committee. The stand was the same as last year, nicely arranged, as then, the roof extending forward so as to cover the entire platform in front of the desk. On Monday, Bro. White had good freedom in presenting the subject of baptism. Sixteen candidates were then examined, to whom the rite was administered by Bro. Cottrell in the waters of the Mohawk River, near by. In the afternoon, sister White gave her closing discourse, deeply impressing the people with her solemn words, and raising them to a high state of joy and expectation, as she presented before them the picture of the saint’s future reward. We left the ground before the Conference had completed its sessions, so that we cannot tell what steps were taken for the advancement of the cause in the New York and Pa. Conference, the coming year. But this meeting has proved a success, and the brethren are encouraged. The brethren pledged over fifteen hundred dollars for a meeting-house in Rome. This with what the church there raise will give them a three thousand dollar house, which they will erect immediately. A TESTIMONY IN FAVOR OF REFORM.
By J. O. Corliss
A few days ago, while standing before the court-house in Luray, Virginia, I saw a man coming briskly up the walk with the firm, elastic step and erect carriage of one in middle age. As he came near me, I noticed, protruding from his pocket, some United States pension papers, and ventured to ask if he was a pensioner. He replied that he was, because of service in the war of 1812. I was surprised to learn that he was ninety-two years of age, and questioned him concerning his habits of life, etc., upon which he gave the following facts relative to himself:— His name is Jonas Cave. He is in all probability the oldest man in Page Co. All who were his associates in boyhood and youth have passed away; yet he is as hale and hearty as ever, and able to walk twenty-five miles a day. His hearing is perfectly good, he never used glasses, and I see no reason why he may not expect to live until he is one hundred years old. His diet has always been plain, coarse food; he never fell into the habit of drinking liquor, and never used an ounce of tobacco in his life! Thinking this a remarkable case, I was determined to follow the matter further, so I asked him about his family. He said he could distinctly remember his grandfather, whose habits of life were very plain, and who lived to the age of ninety-six. He also had an uncle who lived to be one hundred and eleven; but his father, who used tobacco freely, lived to be only seventy-seven. We sometimes meet those who say, “I don't think tobacco or gross living hurts me any; why, there was my father who used tobacco all his days, and he lived to be seventy years old.” That may be, and if he had not used tobacco perhaps he might have lived to be ninety. The above case is only one of many that might be cited to show how much longer those live who are free from such bad habits, and how free they may be in old age from disease and vexation. They may live to enjoy the society of children and grandchildren, who rise up and call them blessed for imparting to them strong constitutions and healthy bodies—good foundations for strong minds and noble talents which may be devoted to the service of God. “THIS GENERATION SHALL NOT PASS.”
By W. Ings
Some may question the truthfulness of the the Saviour’s words to his disciples when answering the questions put to him by the twelve, in regard to the signs of his coming and the end of the world. The first sign to be given was the darkening of the sun, which had its fulfillment on the 19th day of May, 1780, and other signs followed which we find clearly brought to view in the twenty-fourth chapter of Matthew. And to give his words more force, for the benefit of those living when these signs should be fulfilled, he says, “Verily I say unto you, This generation shall not pass, till all these things be fulfilled.” Some suppose that the generation must include those who actually witnessed the dark day; and the skeptic will say that on this supposition, the prediction has failed, because none are now living who witnessed that strange event. But even on this ground, the prophecy has not failed; for we find persons still living who were not only living then, but were old enough to be impressed with the strange character of the occurrence. In taking up a secular paper we find that Indiana can boast of a man one hundred and fourteen years of age. Ohio claims another who has lived equally as long; and Illinois sends the announcement that she has a citizen one hundred and fifteen years old. The former must have been about the age of twenty and the latter twenty-one when the dark day occurred. Now in view of these facts is it not consistent to suppose that if Christ should remain away for ten years longer there would be men living who saw the first sign fulfilled? W. INGS. TO THE MINNESOTA CONFERENCE.
Dear Brethren: The Lord has greatly blessed the labors of your ministers during the last two years. Hundreds have exchanged error for truth, and are rejoicing with the “little flock,” to whom, if finally overcomes, it will be our “Father’s good pleasure” to give the kingdom. New fields have been entered, and new churches raised up. Still new fields are opening on all sides. Calls are coming in to the Conference Committee from many directions, for help. A few years ago you had no laborers to enter the fields then open. Help was furnished you by the General Conference. Now you have seven ministers, and as many licentiates, at work, and ready to work, in the opening fields. And there are more fields open to-day than all these can occupy. Most of these men are entirely dependent upon their labor for the support of themselves and families. Paul asks, “Who goeth a warfare at any time at his own charges?” Here are the fields open, and here are the men, ready, willing, anxious, to occupy them as far and as fast as they can reach them. But Paul asks again, “How can they preach except they be sent?” How can they go out and devote their time to the Lord’s work, unless the Lord’s people send them, by furnishing the means for their support, and that of their families, while they are so laboring? “Do ye not know that they which minister about holy things live of the things of the temple? And they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel.” 1 Cor. 9:13, 14. Must these laborers leave the work of the Lord and go into other business to support their families, and these calls go unheeded, and souls go down to ruin, for lack of means to send them the light? Or must they, feeling that the vows of God are upon them, go out, and leave their dear ones to want and exposure? Must they accept one or the other of these alternatives, and shall it be left to poor, frail human nature to determine which? Brethren, we have come up to this point. Here is a simple statement of facts: At our last session of Conference, there was the sum of one thousand dollars unpaid on the S. B. pledged for the last Conference year. The committee had borrowed five hundred dollars in order to keep the laborers in the field till that time. When this sum was paid from the funds in the treasury, there was only enough left to pay one-half of what was then due for work already performed. Now, brethren, these things ought not so to be. And the question arises, Is this the reason why so little success has attended the laborers since camp-meeting? In Josh. 7, we have the example of the army of Israel being put to flight. Shall we not do well to ponder these things? Do you say, The locusts are upon us; our crops are destroyed, and what can we do? Brethren, did not God anticipate this question at this very time, and has he not answered it for you by the pen of Malachi? “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts; and see if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord. And all nations shall call you blessed; for ye shall be a delightsome land, saith the Lord of hosts.” We profess to believe that this third chapter of Malachi has its application at the present time. And we find ourselves in the condition described in the prophecy. God cannot “rebuke the destroyer,” until there is one to be rebuked. He is upon us now. You ask, “Why is he upon us? If the condition upon which God will rebuke him be, that we “bring all the tithes into the storehouse,” is not the conclusion legitimate that he was sent upon us because we had failed to do that very thing? Now he exhorts to duty, “Bring ye all the tithes,” &c., and adds as a stimulant, “And prove me now herewith.” He would have us walk out upon our faith, and bring in the tenth of all our increase to his storehouse while the destroyer is upon us. In what other way can we prove him? The Lord simply calls for his due—a tithe of all—and if we have failed to give him this, in what other manner can we expect to meet his approval than by yielding cheerful compliance with his demands? And now, brethren, we appeal to you to say whether, by such compliance, you will seek his approval. By the payment of your pledges—whether they be the tithe of all your increase, or ten per cent. of what you own—which are held sacred to the Lord, the laborers may be kept in the field, and so the work may go forward, under the blessing of God; or, in consequence of your withholding payment, the laborers must be withdrawn from the field, and the work stop. We believe that you desire to do your duty. May the Lord direct as to what duty is, and give grace to perform it. MINN. CONFERENCE COMMITTEE. THE CAMP-MEETING IN NEBRASKA.
By George I. Butler
As the time for this meeting is drawing nearer, I wish again to call the attention of the friends in Western Iowa and Nebraska to it, hoping they are making their plans to be present. Although the committee chosen to locate the ground have not yet designated the exact spot, we know it will be in the immediate vicinity of Blair; so all can be making their plans to come. This is, perhaps, under all the circumstances, the most central spot we could select. Some have suggested two general gatherings, one in Iowa and the other in Nebraska. This would, no doubt, accommodate many more; but it is too late in the season to think of holding two camp-meetings this fall. Indeed, it is rather late for one; but it is the best we can do, under the circumstances. We do not, of course, expect this will be such a camp-meeting as the general one held at Marshalltown, or those held under the direction of the General Conference further east. We cannot expect anything like so large an attendance of our own people, or of outsiders. The western country is not so thickly settled, and our people are much more scattered. But it can be made a season of great profit and interest if our people here will make a special effort to rally, and will realize the wants of the cause. There are a great many who have come into the truth within the last few years, who have never had the benefit of a general meeting, and who could not, unless one was held in this section. There are little companies of from one to half a dozen families who love the truth, and are clinging to it, who cannot expect much help from the living preacher, because we have not a sufficient number in the field to send them where there are so few. These need help and instruction. Many of them can come out to this meeting if they will only think so, and make a sufficient effort. The Conference will be at considerable expense in holding this meeting. It will be done solely to encourage the work in this new country. This meeting will be something of an experiment, and future labor here will depend somewhat upon the course our brethren pursue in attending this meeting. If they show little appreciation of this effort made for their help, of course we shall not hereafter hope to do them much good by appointing another. We want our brethren in Nebraska to realize that this is especially their meeting. This is the first general meeting ever held in your State. We want it to start off with life and interest, so that it shall be a great source of strength to you. Iowa has spent considerable money in sending labor to your State. We shall know you appreciate it if you make a special effort to carry forward the work now so well begun. Western Iowa will want the privilege of meeting with you, and we hope to see a large number out from that section. You are young in this cause, and now you have an opportunity of learning from the most experienced laborers we have in the Conference. Many of you are poor, and have suffered losses from grasshoppers and other causes. But you are used to camp-life and exposures; so take your teams and come to this meeting, and make up for your sad losses in this world by getting a firmer hold on a better one. Let your afflictions drive you to the Lord. We hope you will find sympathizing brethren who have a true interest in your welfare. You will want labor in your own localities. Come out to this meeting and make your wants known to your Conference Committee, who will be present. Come, brethren and sisters of Nebraska, we are to hold the first general meeting ever held between the Missouri River and the Rocky Mountains, in your State, and we want to see many of you. We hope other meetings will follow, and that they will be larger and larger every year till the Lord comes. We will trust the Lord for his rich blessing. There will be opportunity for baptism. Bring your bedding and provisions, and be prepared for chilly nights. We hope our ministering brethren in this western field will use their influence to secure a good attendance. We hope to see some present from Dakota. It is not more distant than many places in Iowa and Nebraska from which we hope to see our friends come. Let us all go to this meeting pleading with God for his blessing. ALL THINGS NEW.
By R. F. Cottrell
To make it appear that the law of God has grown old and vanished away, we are often referred to the text that says all things are become new. The text reads, “Therefore if any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new.” The change, according to the text, is in the man, not in the law of God. But suppose it to teach the abolition of the law, it only asserts it on a certain condition, namely, “If any man be in Christ.” Therefore, if any man be a Christian to him the law is abolished; he may tread it under foot with impunity. But to those out of Christ it is still in force, they are still under obligation to keep it! Such are the conclusions to which the excuses of men and their evasions of the perfect, unchangeable, and eternal law of God unavoidably lead. R. F. Cottrell.