WHEN the beautiful and harmonious theory of present prophetic truth is presented to the people, they are disposed to object practice to theory, and think we would do better to attend to the practical part of religion, and let the prophecies alone. They do not seem to see that the fulfillment of the prophecies and the present signs of the times have any bearing upon our duty. If we are only living right, say they, we are prepared for death, the advent of Christ, or any event whatever.
But when we advance a little further, and show that the light of prophecy exposes the apostasies and corruptions of the professed church, and their departure from the commandments of God and the faith of Jesus, and that a real reform in these things is demanded, they can but see that our preaching is practical in the highest degree, and now they ardently desire good, experimental preaching, such as their souls can feast upon. The urging upon them of duties they are unwilling to perform, is dry and irksome. They long for experimental preaching—they are hungry, and want food.
But if perchance theoretical preaching produces faith, a faith so strong that the practical is received by willing obedience, there is no longer a drought of the experimental, but, on the contrary, a rejoicing with joy unspeakable and full of glory. To such the truth is glorious, the obedience delightful, and the joy inexpressible.
The preaching of the first apostles is a model for all others. If we carefully inquire after their manner, we shall find that they presented the great facts of the gospel—the then present truth, that God had fulfilled his promise in sending the Messiah, that he died for our sins, was buried, rose again and ascended to Heaven, and that there he is a merciful High Priest before the throne of God, to make reconciliation for those that come to God by him. They sustained these facts by proofs and arguments from the Scriptures; and when the truth was received by faith, obedience followed, and there is no doubt that experimental religion was the result. We hear them speak of this to the brethren; but they do not tell unbelievers how happy their religion makes them feel; nor how happy their hearers will be if they receive it; neither do they ask them, when they come forward to obey the gospel and unite with the church, whether they have experienced religion. The best test of true religion is such faith in the truth as leads to willing and hearty obedience. Consequently the apostles asked no one to relate his experience, when he presented himself for baptism and church membership.
In stating this fact, I do not disparage experimental religion. The experience of the love of God shed abroad in the heart by his Spirit which is given us, must be had if we would enter Heaven. “If any man have not the Spirit of Christ he is none of his.” And if we have the Spirit, the fruit of the Spirit will be enjoyed and manifested. “The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, temperance; against such there is no law. And they that are Christ’s have crucified the flesh with the affections and lusts.” Gal. 5 : 22-24. If we lack these fruits, and are not crucified to the world and the world to us, we need not hope that we are approved of God, or shall finally be saved.
But the reason, doubtless, why the apostles preached facts instead of feelings to the unconverted, was that other religionists, whether Jewish or Pagan, could oppose feeling to an offset against the truth. It is not to be supposed that those who sacrificed their children and even themselves to the gods of the heathens, did so without feeling, and that of the most intense kind too, though it differed widely from the enlightened and serene joy of the Christian. The heathen could claim to have experienced religion; hence they needed first to be enlightened with the truth, and this, rather than the experimental, would show them that their religion was not of the right kind.
Even at the present time, truth and duty are opposed by what claims to be experimental religion. They tell us that God blesses them and they feel his approving smiles, and reason hence that they are right and safe, though evidently disregarding the claims of the letter of the word of God. There is no abuse greater than this, and no deception is sweeping greater numbers of professed Christians down to the gates of death. The idea of being led by the Spirit contrary to the word is a delusion so self-evident that it ought not to have the least credence. And the fact of so many discordant and conflicting sects all claiming to be led by the Spirit of God, has made many infidels in regard to the operations of the Spirit of God. The Spirit of God does not lead in different and opposing ways.
The lesson then which I wish to inculcate is this: First learn the truth, next heartily obey it, and then reap a harvest of joy and peace. True religion is theoretical, practical and experimental. A religion that claims God's Spirit and tramples on his truth is spurious.
SECOND COMING—WITHOUT SIN.
By I. D. Van Horn
BY ELD. I. D. VAN HORN.
"So Christ was once offered to bear the sins of many; and unto them that look for him, shall he appear the second time without sin unto salvation." Heb. 9:28.
The most common interpretation of this passage is, that Christ will come the second time without sin, i. e., without a "sin-offering," unto salvation. This amounts to saying that Christ will not be offered the second time for sin. While it is true that Christ will not be a sin-offering a second time at his coming, yet the force of this text is destroyed by giving it that interpretation.
The text really means what it says: He shall "appear the second time without sin." We may ask, Without whose sin? Not his own sin, certainly; for he never had any, never having sinned. The true, and only answer is, Without the sins of his people. Does Christ have anything to do with the sins of his people? Most assuredly he does in his work as High Priest in the heavenly Sanctuary.
In his first advent he bore the sins of the whole world on the cross. He was the spotless victim typified by all the beasts slain as sin-offerings in the former part of the world's history. In this sense, he is the "Lamb slain from the foundation of the world,"—"The Lamb of God that taketh away the sins of the world." Because of this act of the Son of God, all will be released from the penalty of Adam's sin, for all will be raised from the dead, "the just and the unjust."
But in another sense, the Son of God has to do with the sins of his people. The Lord, by the apostle in the book of Hebrews, chapters 7, 8, and 9, has given an extended argument on the priesthood of Aaron as compared with the priesthood of Melchisedec, and the earthly sanctuary as compared with the heavenly.
The yearly round of service in the earthly sanctuary by the Aaronic priesthood, was a type, or figure of the work of our High Priest in the heavenly Sanctuary. One part of the work of the high priest in the earthly, was to make an atonement,—that is, "to cleanse it, and hallow it from the uncleanness of the children of Israel." Lev. 16. This was done by the priest removing the sins from the sanctuary to the head of the scape-goat, and sending him away into an uninhabited wilderness.
This purifying of the earthly temple, done by the blood of beasts, "was a figure for the time then present," and is proof that the heavenly Sanctuary is to be purified. "It was therefore necessary that the patterns of things in the Heavens should be purified with these; but the heavenly things themselves with better sacrifices than these." Heb. 9:23. "Unto two thousand and three hundred days; then shall the Sanctuary be cleansed." Dan. 8:14.
This long prophetic period began at the going forth of the commandment to restore and build Jerusalem, B. C. 457 (Dan. 9:25; Ezra 7:11), and ended in the fall of A. D. 1844. This marks the time when Christ, our great High Priest, entered the Most Holy place of the heavenly Sanctuary, to cleanse it and hallow it from all the sins of his people, from righteous Abel to the end of the world.
When this work is completed, he will come out of the sanctuary, bearing the sins of his people to the door, and there he will lay them upon the anti-typical scape-goat—Satan. The people of God will then be free from sin, and they will be remembered against them no more forever. Christ will put them off from himself on the head of Satan, the great originator of sin. At this point Christ comes to earth the second time. He comes without sin unto salvation. O mighty salvation! O grand, glorious day that frees God's people forever from their sins, and gives them an abundant entrance into the everlasting kingdom of our Lord Jesus Christ.
DIVINE GUIDANCE.
By Mrs. H. T. H. Sanborn
How mysterious, at times, appear to us the leadings of God's spirit! How strange the overrulings of Providence! Naturally so anxious to unravel the mysteries of life, and know all the whys and wherefores of God's dealings with us, how hard to learn the lesson of entire submission. But such a position is indeed encouraging and restful; encouraging, for having passively yielded ourselves to the guidance of God's Spirit, and learned to constantly eye his glory, we shall never go astray; restful, since in casting all our care on him we have only to rest on his promises, and our peace is like a river.
This frame of mind affords a sweet and abiding satisfaction unknown to the worldling. One herein enjoys a divine content independent of exterior events and surroundings, and is better satisfied in a state of humiliation by the order of Providence, than on a throne of one's own choice. Having learned to recognize the Guiding Hand in each event of life, prosperity and adversity, joy and sorrow, are alike welcomed as from the hand of God to bring us into entire resignation to his will, and to promote the work of self-purification.
However dark, for the time being, may seem the dispensation of Providence, a firm reliance on the ever lasting arms forbids an anxious thought. Trial and temptations await us, storms arise, afflictions are presented,—all, all seems dark; "too dark for one to see." But the submissive child has learned to say from the heart, "though he slay me, yet will I trust in him."512
The surface of life's ocean may be rough and boisterous; but beneath, all is calm and peaceful. Blissful state, indeed! Such self-abandonment promotes growth in grace, and the feeble instrument eventually becomes a veteran in God's army. Under the precious teachings of our great School-master, the child in experience, having learned the rudiments of religious education, advances to the Christian of mature growth, preferring a life subject to divine guidance to a wandering existence in obedience to one's own will. Then, since God in mercy veils the future from our view, may we lay all on the altar, and however impenetrable may be the darkness surrounding us, let us calmly advance toward the prize, resting assured that "light for one step more" will be ours. Then can we appreciate and adopt as our own, the following beautiful sentiment of the poet:—
What though before me it is dark,
Too dark for one to see!
I ask but light for one step more;
"'Tis quite enough for me.
Each little, humble step I take,
The gloom clears from the next;
So, though 'tis very dark beyond,
I never am perplexed.
And if sometimes the mist hangs close—
So close I fear to stray,
Patient I wait a little while,
And soon it clears away.
I would not see my further path,
For mercy veils it so;
My present steps might harder be
Did I the future know.
It may be that my path is rough,
Thorny and hard and steep,
And knowing this my strength might fail,
Through fear and terror deep.
It may be that it winds along
A smooth and flowery way;
But, seeing this, I might despise
The journey of to-day.
Perhaps my path is very short,
My journey nearly done;
And I might tremble at the thought
Of ending it so soon.
Or, if I saw a weary length
Of road that I must wend,
Fainting, I'd think, my feeble powers
Will fail me ere the end.
And so I do not wish to see
My journey, or its length;
Assured that, through my Father's love,
Each step will bring its strength.
Thus step by step I onward go,
Not looking far before;
Trusting that I shall always have,
Light for just 'one step more.'"
Judging from letters recieved from the readers of the SIGNS, writings of the tone of the above, might be read with profit; and although written more than five years ago for the Review, the sentiment is still true, and, if possible, more fully appreciated than when we first saw the poet's tracings. May some heart be cheered and encouraged to trust more implicitly in the God of Heaven.
MRS. H. T. H. SANBORN
North Scituate, R. I.
THE GRACE OF FORGETFULNESS.
A SOURCE of mental weakness in the young which the most patient drill often fails to overcome; an infirmity in the aged that indicates coming decrepitude; an occasion of self-distrust to one's self and an annoyance to his friends; a fatal defect in an editor or an orator; a disabling disadvantage to a business man, a clerk, or a servant,—forgetfulness is justly dreaded by the wisest, as a type and threat of imbecility.
Notwithstanding the truth of all this, God has chosen this thing, so weak as to border on foolishness, dignified it as a Christian virtue, and elected it as a means of grace! From an involuntary and hazardous trip of the intellect, forgetfulness may be disfigured into a voluntary and to-be-coveted excellence of the heart. It may be so employed as to purify personal character, and therefore put one in a position to be of greater benefit to the world. The motto chosen from Philippians 3: 13, is the divine warrant for such a use,—
"Forgetting the things that are behind."
Paul's determination was wise. To renounce error or evil is not enough. To "leave all" that once attracted and engrossed us in order to follow Christ, as did Levi, is not the highest attainment. Some old practices, habits once regarded, it may be, as innocent need not only to be abandoned and counted as things never more to be done, but they are to be erased, sponged out of the soul itself, if it would rise unweighted and unstained to its privileges in Christ.
It is dangerous for a Christian to cherish the memory of an injury which he has forgiven—to dwell upon an act of injustice toward himself unconfessed and unrepented of. The presence and the necessary growth of such recollections unconsciously affect the disposition, and in many cases set the man upon some verbal defense or justification of his feelings. By this process the evil grows in influence, the heart is crowded and trammeled by it, and one finds himself as much a slave to an old grudge as another is to the tobacco or liquor habit.
By the interposing grace of the Holy Spirit every moral faculty may be trained and every wrong disposition corrected. Forgetfulness is as possible as forgiveness to one who has a "Get-thee-behind-me-Satan" for evil suggestions, and so complete an abhorrence for his unsanctified nature as Paul expresses. In this sense the very weaknesses of our minds that sometimes humiliate us, our losses and lapses of memory, may become sources of moral strength. Put away the miserable and corrupt things of the past, brother, upon that forgotten shelf of the memory, where they may wisely replace some precious things you need to take down for daily use.
—Advance.
MRS. WESLEY AND HER HOUSEHOLD.
By Stephen Nelson Haskell
BY ELD. S. N. HASKELL.
"The mother of the Wesleys was the mother of Methodism," says a writer who has given us the philosophy of its history. She was the wife of Samuel Wesley, and mother of Charles and John Wesley. The success and usefulness of both husband and sons may, in a large measure, be attributed to her efforts and influence; and the testimony borne to her memory by each of them, shows that they recognized and appreciated this fact. Says her husband, in writing to the archbishop, during his imprisonment, which left his numerous family without the means of support: "Tis not every one who could bear these things; but I bless God, my wife is less concerned with suffering them than I am in the writing, or I believe your grace will be in the reading of them."
Mrs. Wesley's father, Dr. Samuel Annesley, was a leading non-conformist divine, who endured a series of severe persecutions for his faith. While preparing a warrant for his apprehension, one of his persecutors fell dead; and in many other similar instances he was preserved by an interposition of Providence. During the troubles of those times he became a leader of the Puritans, preaching almost daily, providing pastors for destitute churches, and relief for his ejected and impoverished brethren. "Oh, how many places," exclaimed one of his cotemporaries, "had sat in darkness; how many ministers had been starved, if Dr. Annesley had died thirty years since." After a ministry of more than half a century, and of sore trials, under which he never once faltered, he died exclaiming, "I shall be satisfied with thy likeness; satisfied, satisfied."
The non-conformists considered him a second St. Paul. Richard Baxter pronounced him totally devoted to God. He had a rich estate which he devoted to charity. A large soul, says Clarke, "flaming with zeal." From him Mrs. Wesley inherited those energetic traits of character, which she transmitted to her son John. She was the mother of nineteen children, thirteen of whom were living at one time, and ten reached adult age. The management of domestic matters, the education and training of the children, devolved upon her. Possessing a mind well disciplined and stored with knowledge, having received a thorough education, she connected the labors of a school with her other, and numerous household duties, and instructed her own children. Her home presents the picture of a domestic church, a family school, and a genuine old English household. For more than forty years it continued a sanctuary of domestic and Christian virtues. The mother was its priestess, and more than the rector himself, ministered to the spiritual necessities of its inmates. The power of a thoroughly religious education, combined with a regular course of mental training, was manifested in the future lives of the children. All ten became devoted Christians, and died in hope. So fully did Mrs. Wesley comply with the words of inspiration, "Train up a child in the way he should go, and when he is old he will not depart from it," that she saw them fulfilled in her own family.
To subdue the will of the child was one of Mrs. Wesley's first tasks; "because," she says, "this is the only strong and rational foundation of a religious education, without which, both precept and example will be ineffectual. But when this is thoroughly done, then a child is capable of being governed by the reason and piety of its parents, till its own understanding comes to maturity, and the principles of religion have taken root in the mind.
The family usually lived in as much quiet as if there had been no child among them; and that most odious noise of the crying of children was seldom heard in the house. No child was ever punished for a fault which he ingenuously confessed and promised to correct; and if he reformed, the offense was never afterward upbraided. Promises were strictly observed. Drinking and eating between meals was never allowed, unless in the case of sickness, which seldom occurred. The children were taught to be quiet during family devotions, and even to engage in them before they could speak plainly. Each evening, Mrs. Wesley devoted time to conversing with her children on religious subjects, and also in meditation and prayer. Although perfect order reigned in the household, it was not made an austere and desolate home to the children. At suitable intervals the nursery, with its large juvenile community, became an arena of hilarious recreation, of high glee and frolic. The mother was the center of household attraction, and the family had the common fame of being the most loving one in the county of Lincoln. Yet, in this happy Christian family, there were shadows which mingled with its tranquil lights.
Samuel Wesley lived in continual conflict with poverty. His limited salary, together with the earnings of his pen, was insufficient to support so large a family; and the economy exercised by Mrs. Wesley, in so well sustaining it, and educating their children, "is," says one writer, "one of the most remarkable facts in history. Pressed on every side by want, and even suffering at times from severe destitution, she says, at the age of fifty, that from the best observations she has been able to make, it is much easier to be contented without riches, than with them. Nine children were removed from the family circle by death, and the marriage of some of the daughters was unfortunate, causing the noble mother much anguish. In writing to her brother, she says: "Believe me, it is better to mourn ten children dead, than one living, and I have buried many."
The truth of the oft-repeated saying, "The hand which rocks the cradle moves the world," is demonstrated in a most striking manner in Mrs. Wesley's experience. While performing the common, homely, laborious duties of life, she placed her hand upon a mighty lever in the cause of God and true reform. All that her sons accomplished for the salvation of mankind, reflects back upon her memory with untold luster.
To those who may read these lines, we recommend the adoption of the principles underlying her course. Well would it be for the church of God, if Christian mothers, from her day to this, had followed her example.
THE CAUSE IN ENGLAND.
By John Norton Loughborough
SINCE my last report, we have held two meetings every Sunday at Romsey, and with the help of Bro. Andrews we have kept up our Sabbath and Wednesday evening services at Ravenswood; Bro. Andrews speaking every Sunday at the latter place.
Another one has been baptized, making twenty-five already immersed in our baptismal font. Several at Romsey are convinced of the truth and their duty; as yet, only a few have had courage to obey. Our prayer is that others may have strength to lift the cross.
During the last week, we have heard from two more in different places here, who have decided to walk in the way of truth and obedience by keeping all the commandments of God, as the result of reading the Signs of the Times posted to them from our Southampton depository. Today, we have heard of two families some twelve miles distant, who are about to take their stand as the result of missionary work by two of our lonely sisters who have been loaning their books and papers.
It has been our privilege for the last four months to have the society of Bro. Andrews,513but we have been sad to see him so feeble. It has been a pleasure to do all in our power to administer to his comfort, and glad would we have been could he remained longer; but the best physicians said he must get away from the fogs of England. He had a second spell of bleeding from his lungs last week, but was so far strengthened as to start for Bâle last night, accompanied by his son Charles, who came over for that purpose.
Bro. Andrews sees so much to be done, and such increasing interest in the work in Switzerland, that he desires to live that he may labor in the work. The Lord has power to raise him up, if it be his will, otherwise, he is willing to die.
We have just held our quarterly T. and M. meeting. A report of the work done accompanies this. J. N. LOUGHBOROUGH.
REPORT OF THE NATIONAL T. AND M. SOCIETY OF GREAT BRITAIN.
FOR THE QUARTER ENDING, OCT. 1, 1880.
No. of members.................................................. 30
" that reported.................................................... 14
" of letters written.............................................. 361
" " received........................................................ 79
" families visited................................................. 1,997
" subscribers obtained for periodicals..................... 16
" pp. of tracts and pamphlets loaned..................... 48,390
" " " " " " given away.......... 5,843
" periodicals distributed....................................... 2,240
" " sent by post............................................. 2,066
Cash received from sales......................................... $55.12
" " by donations................................................. 4.47
This report is smaller than it should be, as we have not been able to get a report, as yet, from Dist. No. 2. J. N. LOUGHBOROUGH, Pres. A. M. LOUGHBOROUGH, Sec.
THE "TERRIBLE FACT."
Rev. Dr. Cuyler of Brooklyn writes to the Boston Congregationalist that it is useless to deny or attempt longer to conceal "the terrible fact that while the population of our beloved land is rapidly increasing, there is a lamentable falling off in attendance upon the worship of Jehovah." It requires but half an eye to discover the alarming fact that this attendance is steadily falling off, both in the cities and in the country, both at the East and in the West. In New York City, he says, not more than one-half as many attend now as attended forty years ago, in proportion to the population. Fifteen of the most popular churches in that city on a recent bright Sunday morning averaged about one-half the sittings empty. "Philadelphia pastors complain to me of the same sad falling off. The disease is not confined to the cities. Like a malaria it is spreading throughout the rural districts." Among the causes of this lamentable defection Dr. Cuyler mentions "the secularization of the popular heart" and "the growing miasma of skepticism." Among the results he mentions that "thoughtful young men are becoming disheartened about entering the ministry," and that many ministers, in order to retain their congregation, "entertain" them with the popular topics of the day and indulge in "rank sensationalism."
The Missionary.
By Helen E. Brown
SOWING TIME.
"In due season ye shall reap if ye faint not."
I seek not the harvest here
From the seeds of truth I sow;
I willingly wait to bind the sheaves
In the world to which we go.
Too busy am I in the field
To track them as they fly;
But I know there's a germ of life in each,
And they cannot, cannot die.
The breath of the Lord will waft
Each one wherever he will;
And there it shall spring, and bear its fruit,
His purpose to fulfill.
I know not which shall thrive.
But the promise of God I take;
His eye will follow the smallest grain
I sow for His dear sake.
"Blessed are ye that sow!"
Yes, Lord; the work is sweet;
The hardest toil is the dearest joy,
The soul's most dainty meat.
Thank God for the sowing time!
But who can the bliss foresee,
When the work is done, and the workers throng
To the harvest jubilee!
—Helen E. Brown, in London Christian.
Temperance.
EXPERIENCE OF A MINISTER.
I HAVE used tobacco in the three forms of chewing, snuffing, and smoking. For nearly twenty years of my life I was a “chewer.” When I began I was at an academy, preparing for the ministry. I chewed from early in the morning until late at night. Upon entering college at Amherst, I joined the “Anto-Venenean Society,” and thus became pledged to eschew tobacco while a member of college. But on the day I graduated, I smoked several times, and then returned speedily to “fine-cut” and “plug.” Both at Andover and New Haven Seminaries I was a slave, not, however, without remonstrances of conscience. I would determine to be free—would keep my promise for a while, but soon relapse again. In due process of time I entered the ministry, and carried my habit with me. But I studied concealment. I suffered no one of my people even to suspect me. Sometimes my conscience upbraided me so severely that I protested I would reform; and, that I might not indulge, I put the thing away. But my old tormentor would furiously clamor for indulgence. Resistance was vain. In my pangs, I would diligently hunt every pocket where I had carried tobacco, and, scraping up lint and dust, would put the whole delicate morsel into my mouth, and happy was I if a particle of the precious weed touched my tongue! This would be enough, and soon I would be back again. Thus I went on, sinning and repenting,—sometimes enduring great anguish on account of my miserable weakness,—until about four years since, the crisis came.
One day, happening to be with a neighbor—an old chewer—I asked him for a “quid.” He gave me more than I asked for. I put a piece into my mouth, the rest into my pocket, and, going into my study, threw myself into my chair, and began to reason with myself, “Shall I keep on, or shall I stop?” I ran over my history. I thought seriously of the past, and, feeling that it would never do to live so, I resolved at last to throw away what I had. I went then to an open window, and threw out my wealth of weed, with all my might, and, for aught I know, it is still upon its travels. At all events, from that day to this I have not defiled my lips.
From my experience, I am prepared to say that the ill effects of tobacco chewing, physically, are by no means the worst. These, to be sure, are disagreeable enough. I suffered frequently from indigestion, loss of appetite, lowness of spirits, and my hands trembled like those of a sot.
But the mischief, spiritually, was far greater. The consciousness of indulging an appetite that warred against my soul, kept me from being whole-hearted in my testimony against similar indulgences in others. How could I preach up self-denial heartily, when I could not thoroughly practice it myself? Then, how many opportunities for doing good have I suffered to pass unimproved, when, going by the doors of my parishioners, I should have called, but for the fear that my polluted breath would betray me! How many opportunities of private prayer have I lost, because of my resolution to pray when my mouth was clear!
I am convinced that no Christian can conscientiously use tobacco in any of its forms; least of all can any Christian minister so use it. May God speed the day when this vile abomination shall cease.
INTERESTING TO V. M. SOCIETIES.
An earnest missionary worker, who is a member of the St. Helena V. M. Society, sends us a few extracts from letters received from persons in foreign countries to whom our publications have been sent. In an accompanying note he states that with the kind help of others, he has sent away six thousand five hundred "copies of publications, in English, French, German, Swedish, and Danish." He further states that in addition to the one hundred copies of the Signs received weekly, he expects soon to have one hundred and twenty-five Stimme der Wahrheit (German) to distribute monthly. May the Lord bless his labors to the bringing of many souls to Jesus Christ. Here are the extracts:—
A person writes from Adelaide, "I am very thankful for your paper, and hope it will not be the last you will send."
A sailor from Antwerp says: "Your two papers, called the Signs of the Times, were sent to me from Liverpool. I was very glad to get them, and hope you will write to me at Shanghai."
A captain writes from Melbourne, saying, "By the last two mails I have received two bundles of the Signs of the Times. I think it an excellent paper, and very interesting."
A friend from Manchester, England, says: "I cannot tell you how much I think of your kindness, or how much I value your papers."
A person from Ireland says: "Your good papers, the Signs and Good Health, are at hand. The members of our Lodge have read them, and want more."
A letter from China says: "Your excellent papers have come to hand, and have been read with much interest by myself and friends."
From the Cape of Good Hope a letter came, saying: "Your valuable papers have reached me in safety, and I thank you very much; but my eyesight being so bad, I cannot assist you in getting subscribers for so valuable a paper."
A letter from North Carolina says: "I have received a few copies of the Signs of the Times. I have read them, and am much pleased with the rich truths they contain. Should be glad to receive more. Persons having seen my address on papers in Australia, have sent for some."
These are only a sample of the letters being received by Vigilant Missionary workers all over the country. Let the good work go on till the Master comes to gather his people.
SALEM, HENRY CO., IOWA.
By C. A. Washburn; Ira J. Hankins
WE closed our tent-meetings here Oct. 3. Six signed the covenant, and one or two others are keeping the Sabbath. Many are investigating, a few of whom, we have good reasons to believe, will embrace the truth. We gave fifty-two discourses, sold books to the amount of about $20.00, and obtained four subscribers for the Signs. The people treated us with marked kindness, and gave good attention to the word spoken. The congregationalists have granted us the use of their house of worship, so we expect to return and follow up the interest, hoping ere long to establish a church.
C. A. WASHBURN.
IRA J. HANKINS.
NEBRASKA CONFERENCE.
THE third annual session of the Nebraska Conference of Seventh-day Adventists, was held at Central City, in connection with the camp-meeting, Sept. 23-28. Twenty delegates were present, and the church at Blair was received into the Conference. The following named persons were elected officers of the Conference for the ensuing year: President, Eld. C. H. Boyd; Secretary, Chas. P. Haskell, Beaver City, Furnas Co.; Treasurer, J. G. Middaugh, Fremont, Dodge Co.; Executive Committe, C. H. Boyd, G. B. Starr, and H. Schultz.
ST. LOUIS, MICHIGAN.
By A. O. Burrill
WE closed our meetings here Oct. 5, after remaining nine weeks. Twenty-five have commenced to observe the Sabbath, a class has been formed, and a Sabbath-school and T. and M. society organized. The friends here feel that they must impart to others the blessed truth which they have received.
A. O. BURRILL.
JUVENILE SMOKERS.
A BRITISH physician, observing the large number of boys under fifteen years of age on the streets with cigars and pipes in their mouths, was prompted to examine the health of this class of smokers, and for that purpose selected thirty-eight boys between the ages of nine and fifteen. In twenty-two of these cases he found various disorders of the circulation and digestion; palpitation of the heart, and more or less marked taste for strong drink. In twelve there was frequent bleeding of the nose, and twelve had slight ulceration of the mouth caused by tobacco. The doctor treated them for the ailments, but with little effect; the habit of smoking was discontinued, when health and strength were soon restored.
The effect of tobacco in creating a taste for strong drink is unquestionably very great. If the testimony of some tobacco-users and medical men is of any weight, one of the most radical methods of keeping the young from being led to intemperate drinking is to deny them tobacco.
"WHERE AM I GOING?"
ONE summer evening, as the sun was going down, a man was seen trying to make his way through the lanes and cross roads that led to his village home. His unsteady, swaggering way of walking showed that he had been drinking; and though he had lived in that village more than thirty years, he was now so drunk that it was impossible for him to find his way home.
Quite unable to tell where he was, at last he uttered a dreadful oath, and said to a person going by, "I've lost my way. Where am I going?"
The man thus addressed was an earnest Christian. He knew the poor drunkard very well and pitied him greatly. When he heard the inquiry, "Where am I going?" in a quiet, sad, solemn way he answered: "To ruin."
The poor staggering man stared at him wildly for a moment, and then murmured with a groan, "That's so."
"Come with me," said the other kindly, "and I'll take you home."
The next day came. The effect of the drink had passed away, but those two little words, tenderly and lovingly spoken to him, did not pass away. "To ruin! to ruin! O God, help me, save me."
Thus he was stopped on his way to ruin. By earnest prayer to God he sought the grace which made him a true Christian. His feet were established on the rock. It was a rock broad enough to reach that poor, miserable drunkard, and it lifted him up from his wretchedness, and made a useful, happy man of him.—Children's Paper.
RUINED BY HIS FATHER
William E. Dodge, the New York merchant and philanthropist, not long ago related the following:—
A prominent New York merchant, originally an Englishman, never sat down to table without his wine and brandy, and his three sons, in consequence, all grew up drunkards. One became so abandoned that his father cast him out of the house. At last some temperance people brought about his reformation, and he went to see his father on New Year's day. The old gentleman said:—
"My son, I'm delighted to see you again. I'm glad you've reformed."
Thoughtlessly he said, "Let's drink to your better life one glass of sherry."
The young man hesitated a moment, and then thought he would just drink one glass. The old appetite revived, and that night his father found him dead drunk in his stable.
The Curse of Half-Holiday Drinking
A CORRESPONDENT of one of our prominent journals, writing from England, says:—
"I saw recently twenty women standing at a bar, all drinking; I have seen drunken women clinging to lamp-posts, and one lying drunk at full length in Hyde Park. The half-holiday system which prevails quite generally is proving a curse. To obtain Saturday afternoon for recreation, the working people begin labor at six o'clock, an hour earlier than Americans. So great is the debauch of Saturday and Sunday that few works are started in full till Tuesday morning."