Earlier text: The Saints’ InheritanceLetter to a Relative.
By H. Martyn; N. W. Allen
“We should consider it a sign of good when the Lord reveals to us the almost desperate corruption of our own hearts. For, if he causes us to groan under it, as an insupportable burden, he will, we may hope, in his own good time, give us deliverance. The pride which I see dwelling in my own heart, producing there the most obstinate hardness, I can truly say, my soul abhors. I see it to be unreasonable; I feel it to be tormenting. “When I sometimes offer up supplications, with strong crying to God, to bring my spirit into the dust, I endeavor calmly to contemplate the infinite majesty of the most high God, and my own meanness and wickedness. Or else I quietly tell the Lord, who knows the heart, that I would give him all the glory of everything if I could. But the most effectual way I have ever found, is to lead away my thoughts from myself and my own concerns, by praying for all my friends, for the church, the world, the nation; and especially, by beseeching that God would glorify his own great name, and that he would put more abundant honor on those whom he seems to have honored especially * * and it is certain, that not only will a good principle produce a good act, but the act will strengthen the principle. But even after doing all this, there will often arise a certain self-complacence which has need to be checked; and in conversation with Christian friends, we should be careful, I think, how self is introduced. Unless we think good can be done, self should be kept in the background and mortified. We are bound to be servants of all, ministering to their pleasure as far as it will be to their profit. “We are to look, not at our own things, but at the things of others. Be assured that, night and day, making mention of you in my prayers, I desire of God to give you to see the depth of pride and iniquity in your heart, yet not to be discouraged at the sight of it; that you may perceive yourself deserving to be cast out with abhorrence from God’s presence, and then may walk in continued poverty of spirit, and the simplicity of a little child. Pray, too, that I may know something of humility. Blessed grace! how it smooths the furrows of care, and gilds the dark paths of life! It will make us kind, tender-hearted, affable; and will enable us to do more for God and the gospel, than the most fervent zeal without it.”—Memoirs of H. Martyn, page 94, 95. Cambridge, England, Sept. 18, 1804. Will the Wicked, when Resurrected, find Room to Stand on the Earth?
This question was among the first to come to my mind when I began to think of the resurrection as a physical event; and the other day I asked one that I knew had thought considerably on the subject, how he solved the problem. He answered my question after true Yankee style—by asking me if I had given it much thought, or had made any calculation on the subject. I found from the American Encyclopedia that there are now upon the earth about thirteen hundred million (1,300,000,000) inhabitants. According to the best statistics, a generation now lives, on the average, 33 years. In olden times they lived much longer lives. And after the creation, for hundreds of years, the number of men must have been very much less than now; also the same for a long time after the flood. But allowing the utmost in the bounds of reason—that every generation from Adam down has had thirteen hundred millions (1,300,000,000) in it; and that this vast number came upon the earth and passed off every thirty-three years, or that for every 100 years there have lived three times that number, which any one will admit is a large estimate, we would have as the total number of human beings that have lived upon the earth in the six thousand years of its existence, two hundred and thirty-four billion (234,000,000,000). Or we will take it another way: It is estimated that now there is, on the average, one born every second. And to make it as large as possible, allow that in every second since the creation of Adam, one individual has come into the world, we would have at the outside, less than one hundred and ninety billions (190,000,000,000). And this is very much less than we allowed before. So, now, allowing that there have been two hundred and thirty-four billions, let us see how much ground would be required for this vast multitude to stand upon. We will allow each one a square yard. There are three millions, ninety-seven thousand, six hundred (3,097,600) square yards in one square mile. Hence that number of persons can stand on one square mile. So it will take as many square miles for this multitude as 3,097,600 is contained in 234,000,000,000, which is seventy-five thousand, five hundred and forty-two times. So they could all stand on 75,542 square miles. Now the State of California contains more than twice that amount of ground. Nebraska would hold them, with room to spare! So also would Kansas, Oregon, Nevada, Minnesota, and other States. More than three times the number could stand in the State of Texas. And you notice, too, we have made no deduction whatever for the millions of righteous that have lived. N. W. ALLEN. The San Francisco Tent Meeting.
By Dudley Marvin Canright
We have now been here three weeks holding meetings every night. Have lectured upon all the leading subjects of our message. The interest has been greater than we expected. It has rained several evenings, yet a good number came out even then. Have sold quite a number of books, some evenings as high as $10 worth. It settles us in the belief that the time has come when a good work can be done in the large cities if a proper effort is made. God’s providence is leading us towards more extensive plans for labor, and to get the attention of leading minds. We had our first Sabbath meeting in the tent to-day. Seventy out, and several of these were keeping the Sabbath for the first time. We already have over one hundred Sabbath keepers here and in Oakland, all of whom can easily meet together any Sabbath. We have a general meeting in the tent next Sabbath. We hope to see many added in both places during the winter. Paicenos, November 3, 1874
By J. G. Walker
WHEN we came home from camp meeting, I found that some to whom I had distributed tracts and papers, were very much interested, and inquiring for more. One man was presenting the Sabbath in his Sunday school. Others are enquiring for more light on the question. The work of truth is rolling onward. I feel that it is duty to lay hold of this work with more earnestness and zeal than I ever have before. I have sometimes felt that if I had the eloquence of some great man, I could do a great work; but I have now come to the conclusion that the most humble way and manner of labor is the most acceptable in the sight of the Lord. Pray for me that I may hold out faithful, and share some humble part in this great work. Yours in love of Christ, J. G. WALKER. Paicenos, November 3, 1874
Church Report: Renewed Consecration After Camp Meeting
By Bro. Church
“WITH God’s help, I will try to do better.” Never has that principle been manifested in our little Church any more than at the present time. Each member claims that he has been benefitted by the late camp meeting. We have the best of evidence that God’s Spirit is with us. We have each resolved to examine our own hearts, and become more consecrated to God, and show our faith by our good works. Pray for us, that we may be able to pay all our vows, both to God and man. May every Church in the State take a new stand for the Lord. Now that hostilities are impending between those two leading Asiatic Empires, it may not prove uninteresting to review their Military resources and their “solidity,” to use a Gallicism. The Chinese army by the most recent advices, is composed of 678 companies of Mongolian Tartars, 106,000 Chinese cavalry, 500,000 native infantry and 820,000 irregular militia—making a total of over 1,500,000 fighting men. This immense army, with little organization, and less discipline, is spread over eighteen provinces constituting the Chinese Empire. It has to do police duty over 400,000,000 of people in a state of chronic anarchy or of open insurrection. Little is known concerning the revenues of the State. According to an official report, published in 1844, they amount to £63,000,000, or over $300,000,000,000. Of this large sum, however, between the Court expenses at Peking and the peculation of Mandarins and other subaltern officers, there remained but a small fraction at the disposal of the Army College, or what we should style the War Department. Japan, on the other hand, has only a population of 32,000,000—a mere province, when compared with China. The army musters 78,000 men, all arms including, to wit: Six regiments of foot guards; nineteen line regiments, each 764 men strong; two squadrons of Lancers and four batteries of artillery. The budget places receipts at $51,000,000, and the expenditure at $48,000,000, leaving a surplus of 3,000,000. Japan’s public debt amounts to $64,000,000, of which $7,000,000 is due to foreign capitalists among whom appear Messrs. Hy. Schroeder & Co., of London, for £1,000,000 at nine percent., for railway purposes. The navy consists of nineteen ships of war, under the command of European and American officers. Although so unequal in point of numbers and extent to the Chinese Empire, Japan is more than a match for the former in intelligence and civilization, in military armament and organization, and in buoyant finances. We have not very far back to travel in the world’s history to find examples of small communities in the condition of Japan facing large and unwieldy empires, routing their armaments and controlling their destinies. Whatever the merits or demerits, the rights or wrongs of the casus belli—the Formosan question—it is beyond the shadow of doubt that Japan is the lever employed by modern civilization to upheave and overthrow a cast-iron barbarism which has for centuries dwarfed and crippled the Chinese intellect, and retarded our intercourse with a vast proportion of the human race. Japan has a mighty future before her if she but espouse the cause of progress in her relations with China. The moral support and active sympathy of the “Outside Barbarians” will not fail her in the hour of need if she battle as the champion of civilization in Eastern Asia. DUMAS.—Alexander Dumas has recently written a letter as a preface to a work, which had been submitted to him, on “The Return of Christ, an Appeal to Women.” The following passages occur in the letter: “The final triumph of Christ is not a matter of doubt, either to the author or to myself, but I do not believe with him that the triumph and the salvation which will follow will be the work of woman and of Mary. I believe that, were it not for Mary, Christianity would triumph much sooner. It is she that embarrasses Christianity in a legend which, though touching and poetical, is narrow, and better adapted to art than to conscience. I see nothing in her beyond a woman, who, with the characteristic curiosity of her sex, wished water to be changed into wine by Jesus—as Eve wished to make Adam eat the fruit of the tree of knowledge—and to whom Jesus, penetrated by his mission, replies: ‘Woman, what have I to do with thee?’ She shall never be my advocate between my God and myself. * All this, however, will not prevent Catholicism from perishing and Christianity from triumphing.” ZEALOUS men are ever displaying to you the strength of their belief, while judicious men are showing you the grounds of it. WHEN men and women think they honor the church by uniting with it, they stand about as close to the edge of perdition as any other sinners do. The greatest truths are the simplest; and so are the greatest men. Truth sometimes tastes like medicine, but that is an evidence that we are ill. Systematic Benevolence.
By John Norton Loughborough
Benevolence is from the Latin word benevolentia, from the root bene, well; and volo, to wish or to will. It is defined by Webster, “The disposition to do good; good will, kindness, charitableness; the love of mankind, accompanied with a desire to promote their happiness.” A benevolent man, in the common use of the term, is one who uses his substance quite largely in seeking in some way either to relieve the sufferings, or to promote the interests of his fellow men around him. Persons may perform acts which benefit their fellows and yet not have the true spirit of benevolence in their hearts, but, instead, an ambition of gaining fame, and to be called of the world benevolent. There are persons, doubtless, who might contribute $10,000 to some charitable institution whose fame would sound abroad their names, and yet these same persons might turn away in disgust from the solitary appeal of the widow and orphan. True benevolence proceeds from the same principle, in kind, that led our Saviour to leave the realms of glory and come into our world to lead a life of self-denial, and to die at last, to save men—a love for the afflicted and needy. Systematic benevolence, is doing benevolent acts by system, or principle, having our benevolence resolved into rules which regulate our course. Many men wish to do, but are at a loss, seemingly, to know how much, to what object, or at what time they should do. System is important to success in any enterprise, and so system in giving helps to keep the channels of benevolence open in our own hearts. If we give by system or rule we are not so liable to settle down into the cart rut of sordid, selfish life, as when we have no rule and feel no special obligation resting upon us. On the contrary, having a benevolent object to accomplish we work towards that point. Having a stated time for bestowing our charities or paying our vows to God, we look forward to it, plan with reference to it, and get ready for it. If we judge of duty by the Lord’s instructions to his people in the Bible, then it is pleasing to him that those who have a regard for sacred things should systematically dedicate of their substance to Him. This we see not only in the voluntary acts of his people anciently, but more especially in what he commanded them still later with reference to it. When Abraham met Melchisedec, “Priest of the Most High God,” he gave him one tenth of the substance in his hands. This is called in the book of Hebrews, “paying tithes.” When we come to the system of worship established among the Lord’s ancient people, He commanded a regular system of raising means for the service of that religion, and the maintenance of those who gave their lives to his cause. We read: “And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. He shall not search whether it be good or bad, neither shall he change it; and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed.” Lev. 27:30–33. By reading further, in Numbers, we shall see what was done with these tithes: “And the Lord spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them; I am thy part and thine inheritance among the children of Israel. And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation.” Num. 18:20, 21. We see the Lord told them one tenth of all they had was his. In one sense, all is his, but in the sense of the above scriptures, while he has given us the privilege of using nine parts as we deem best, he claims one tenth of all our income as his own; and even on the nine parts he enjoins upon men to act as faithful stewards. If men, in renting soil, should pay even one fifth of the proceeds of that soil to the land holder they would think it exceedingly fair rent. God who created all and gives all our blessings demands a tenth. Not that he tells us to give it to him, but he says, “It’s mine.” The apostle Paul, at that period in the history of the gospel church when it seemed necessary that some system of raising means should be adopted, says to the Corinthian church, “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store as God hath prospered him, that there be no gatherings when I come.” 1 Cor. 16:1, 2. These saints, as we shall see by looking at Paul’s letter which he addressed to the Romans a year later, were those who had by their sacrifice brought the gospel to the Corinthians. He says, “For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.” Romans 15:26, 27. That these “poor saints” constitute the same ones mentioned in 1 Cor. 16:1, is made still plainer by reference to 2 Cor. 9. “For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many. Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that as I said, ye may be ready; lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not ye) should be ashamed in this same confident boasting. “Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready as a matter of bounty, and not as of covetousness.” 2 Cor. 9:2–5. In the previous chapter he said, “And herein I give my advice; for this is expedient for you, who have begun before, not only to do, but also to be forward (willing, margin) a year ago. Now therefore perform the doing of it; that, as there was a readiness to will, so there may be a performance also out of that which ye have.” 2 Cor. 8:10, 11. On comparing carefully the above scriptures we find several facts are made to appear. 1. That Paul proceeds upon the ground that those who receive the gospel through the labors and sacrifices of the faithful servants of God are brought in debt to them, “Their debtors ye are.” 2. That in raising means by system for such purposes every individual should bear a part, “Let every one of you.” 3. That they should do according to their ability, “Lay by him in store as God hath prospered him.” 4. That they should have a regular set time to attend to it, “upon the first day of the week.” This plan of the apostle comprehends, then, a pledge of a certain rate per week (although the plain inference is that it was not paid every week, but in the case quoted above, a whole year after it was pledged), and this pledge was to be made by each individual, according to their ability. Seventh-day Adventists as a denomination have been carrying out this plan, over a dozen years, believing it to be reasonable, just, and scriptural. It has worked admirably and those who have entered heartily into the plan have realized to a greater or less extent the verification of the blessing of God upon the works of their hands, even as intimated in the apostle’s testimony would be the case. “But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity; for God loveth a cheerful giver.” “And God is able to make all grace abound toward you; that ye always having all sufficiency in all things, may abound to every good work; (as it is written, He hath dispersed abroad; he hath given to the poor; his righteousness remaineth forever. Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness.)” 2 Cor. 9:6–10. With the Jewish nation their system of tithing took once a year every tenth sheep, every tenth ox or goat, as well as every tenth bushel of everything to be measured. Beside this the first born of every beast was to be given. This was a constant channel of systematic giving for them, besides their individual sin-offerings and vows. This was a system which distributed the gifts for sustaining the service of God upon every individual according to their ability. And, so Paul’s systematic plan of sustaining the gospel, in principle involves the same as the ancient tithing system without going into all the machinery of that system. With this difference also, while that took the tithes once a year, this is a plan that keeps the matter constantly before us. We suppose it is with reference to a plan of this kind that the prophet Malachi speaks in his prophecy of the last days. In chapter714, he introduces the great burning day. In chapter 3 just before the end, when the Lord is about to come to judgment, he says, “Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse; for ye have robbed me, even this whole nation. 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, 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 of hosts.” Mal. 3:8–11. The above scripture not only represents the tithing principle as recognized by the Lord in the last days, but as plainly depicts the almost universal departure of his professed people from it, and it also intimates the same as Paul did to the Corinthian brethren, that prosperity or adversity might be expected by Christians according as they dealt with a liberal hand, or through fear to trust God, or covetousness, they withheld their tithes. In seeking to recognize the principle of these scriptures, Seventh-day Adventists generally enter their names on a book, stating the sum they will give per week to raise a fund to be used in sustaining the ministry in the State, meeting tent expenses, and traveling expenses of our ministers. The minister goes out to labor where he thinks most good can be done with no reference to the money. He is settled with from this fund when his year’s labor is done and reported. The sum he is to receive for his labor is then decided by a committee of six laymen who are chosen by the conference to act with the conference committee for that purpose. To this committee he reports his labors, receipts and expenses. A treasurer is selected in each church, who in this State collects the funds at the close of each quarter and sends it to the State Treasurer of the conference. It is only paid out of the State Treasury in the interval between sessions of the conference, by an order from the executive committee, so that the funds are guarded sacredly, and judiciously expended. Surplus funds of the State, after cancelling its own obligations, are usually voted to the General Conference funds of Seventh-day Adventists to be used by that body in sustaining its general conference laborers, and in opening new missions. On this latter point, it is decided by vote of the State Conference, as to the amount of their funds they wish to give to the General Conference, or whether they will give any. In the case of the pledges of individuals to the S. B. fund, each one is left to make their own figures, after the matter is set forth before them. Still they are given to understand that the scriptures set forth the tithing system as a guide to our minds in deciding what we should give, as individuals, to the work of sustaining the ministry and extending the limits of the church. What has been the practical working of this system with us as a people? Perhaps all have not come up fully to the requirements of the plan, but so far as it has been adopted it has drawn the blessing of God upon us, and served to open the channels of benevolence in our hearts so that there is no lack of means to carry out any enterprise which is needful for the extension of the truth. Our ministry go out without embarrassment as to means, yet they themselves seek to move with a spirit of economy and sacrifice, “being ensamples to the flock” in those things they would have them carry out. Another result has been, that there has never been known among Seventh-day Adventists a “donation party,” a “mite society,” a “church festival,” a “fair,” for the glory of God, or a single one of the modern church inventions of “grab-bags,” “post-offices,” “ring and guess cakes,” or any of that sort of thing which worldly men who use the cards and dice, think very much resembles their “gambling.” Further it has been a matter of astonishment to the people how it is, that this cause with all its opposition is working its way up, and succeeding. Some ten years since, a minister of one of the denominations of the day said to one of our ministers as he saw what was beginning to result from this system among us, “I wish our church would adopt the systematic benevolence.” Well, said our minister, “Brother, they might adopt the Systematic, but I am afraid it would lack the Benevolence.” That is just the difficulty. The first thing in this system is to have our hearts awakened to a sense of the magnitude of the Christian work and the claims which God has upon us. To get our hearts open. To be really benevolent. To get our hearts imbued with the love that inspired the Son of God, and moved him to leave Heaven and die for us. When thus awakened, we are glad to learn of a system that will give us a constant opportunity to manifest that love and faith by our works, in that we take hold to use of our substance to extend the cause of that Saviour who died and rose from the dead for us. Other denominations, seeing how this thing is working among S. D. Adventists, are adopting what they call the envelope system. Distributing envelopes in their churches with cards on which they wish each individual to pledge what they will do per week to carry on their work. The System part, as might be expected, raises their funds so that they are greatly encouraged with the result. Were their members really to adopt the plan of systematic benevolence, with the true spirit of benevolence, in harmony with the tithing system, they would not only be pleased, and astonished, but confounded at the result of their own efforts. Such a point gained would furnish means to sustain all their ministers well, support all their missionaries, home and foreign, fill the treasuries of their Tract and Bible Societies; sweep away church-fairs, festivals, grab-bags and other modern money-making schemes from the church like dew fleeing before the sun, and it would also leave a large margin of funds on hand for indigent ministers, the worthy poor of their own, and suffering humanity in general, around them. To attain these results it would only be necessary to devote to the cause of God one-tenth of the actual income of church members. Should they do it for one year they would not feel it any more than the members of a church once did, who gave a miller permission to build a church with their means on condition that he should do it and they not know it. He did it. When called upon to explain, Why, said he, are any of you any poorer than you were? No. Have any of you missed anything? No. Well, said he, I have ground your grain for you the last year; when you brought your grain to the mill after taking out my toll for grinding, I took out the same toll for the Lord, and with that I have built the church. They missed nothing. So with those who adopt the plan of S. B. for one year. While they do not miss it, they do find God’s blessing, the prospering hand of God on their undertakings, and the blessed satisfaction of trying to do good. When they have tried the experiment and done it once, they can do it again and again. So could all church members do if they would; but alas! So much covetousness prevails that their danger is, as Malachi represents it, “Robbing God.” With this state of things it is liable to be with them the systematic without the real benevolence.” Still they seem somewhat encouraged with their own efforts. Before me lies a quarterly journal, called Our Work, the first number of which has just made its appearance in Oakland. Under the caption “Our Benevolent Collections,” they say: “On the first of last March the church adopted the subscription and envelope system of weekly collections for benevolent purposes on trial for six months. The amount realized during that time was $1,764.43, including a special donation of $150 for mission work in nominally Christian lands. Not including the special donation, the amount received per Sunday was $59.80.” “The amount collected in the same six months, March 1st to September 1st, in 1873 was $1,107.65, an increase under the present system of about 46 per cent. “It should be borne in mind that just at the beginning of this trial six months, the Plymouth Avenue Church Colony left us, taking 32 members of the church, and more than 100 from the congregation; among these some of our most regular and liberal givers; so that under the old system our collections would naturally have been considerably less than during the same period last year.” “At the annual meeting of the church, Sept. 9th, it was voted almost unanimously to continue the envelope and subscription system permanently; as in the opinion of all it is the easiest way to give, and the most successful as to results.” The following from a late number of the Sabbath Recorder, published by our Seventh-day Baptist brethren, is to the point: The support of the various branches of our denominational labor, and the best form of conducting our operations being subjects which are just now receiving attention, we take the following account of the action of the Triennial Council of Congregationalists which recently met in New Haven, Conn., on these subjects, from the Christian Statesman, hoping that the experience of others may throw some light upon our path. Among the subjects of importance before the Council, was the report of a Committee which recommended the consolidation of various societies through which the Congregationalists carry on their church work. The American Home Missionary Society was recommended to enlarge its operations, so as to comprehend and supervise the now separate enterprises of Church Erection and Missionary Sabbath School work. The subject of “consolidation” led to the earnest discussion of the subject of systematic beneficence. The argument for consolidating the different societies was the comparative expensiveness of a number of agencies. The argument against it was, that a variety of appeals from different societies secures more money from the people than would be possible if they were merged into one. Whereupon the pertinent remark was made, that “systematic giving” by the people would go to the root of the difficulty. The Hon. Henry P. Haven, of New London, Connecticut, representative of a “Society for the encouragement of systematic giving,” addressed the Council. He stated that this Society, though small, had, with almost no outside contributions, circulated more than 30,000 pamphlets on systematic benevolence, and many bound volumes. The principle involved was a great one. The impression that a sufficient proportion of income was regularly given, was shown to be untrue by the figures in the case. He knew of a church, the property of whose members aggregated $12,000,000, a tenth of the interest on which, at seven per cent., would be $84,000, but the Society’s annual contributions only reached $12,000, or a seventh of a “tithe.” He bespoke for the Society and its cause, the thoughtful consideration of the members of the Council. The following resolution on this subject was adopted: WHEREAS, systematic giving is indispensible to the full development of Christian liberality, and can alone furnish a reliable basis for the plans and operations of our benevolent societies and no other system has been demonstrated to be so efficient as that of weekly offerings; therefore,
Resolved, That we earnestly recommend that plan to individuals, and to all the churches represented by this body.” May we all ponder these things prayerfully and no longer “rob God” but do our whole duty. Missionary Department.
By John Norton Loughborough
“Philip saith unto him, Come and see.” John 1:46. This department is designed for the instruction, encouragement, and reports of our home missionaries, who, Philip like, are trying to say to all within their reach, “Come and see Jesus,” and learn of his truth. In No. 8 of the Signs, we published the new constitution of our State Missionary Society. I trust all our Directors, and Missionary members have carefully studied that. Now, as we are to move out to comply with the requirements of that constitution, may God give us wisdom. Our success now depends on consecration of heart in all our members, and efficient organization. We want the “right men in the right place.” As President of the State Missionary Society, I would make a few suggestions. First, let the Directors in each district as soon as convenient, select a proper person, male, or female, for a District Secretary. Second select in each church some person or persons, male or female, for business agent and librarian. Seek God’s guidance, and take good counsel in selecting all these officers. You need those who have a business tact, but at the same time you need those whose hearts are consecrated to the work of God, imbued with a spirit of sacrifice, and filled with a love to do what they can to save men. Persons filling these offices should be free from lightness and trifling. Of course persons filling any such responsible places should be members of our churches, in good standing, in full sympathy with all the truth, and work of God for these times, and themselves exemplifying those truths they are to bear to others. They should be persons who themselves discard the filthy habit of tobacco using, or, when they come to hand out health works on these points, they will be met with, “Physician heal thyself.” As soon as these officers are appointed let the librarians proceed at once to get every brother and sister in the District, who has not done so, to pay their $1.00 each, and thus become a permanent member of the State Missionary Society. The money thus received should be paid over to the Director, to be carried by him with an account of it to the State Missionary Treasurer at the time of the State Quarterly meeting. The names, when the $1.00 is paid, should be sent to the District Secretary stating to what church these are to report. The District Secretary is to forward a copy of the list, with the number of the District to the State Secretary, that she may arrange them on her list of the entire State membership. Let each Librarian, as soon as appointed, make out a list of books, tracts and pamphlets on hand, the number of each, and the number of pass-books, with the probable amount needed to supply each member. Also the number of blanks on hand for Quarterly reports. State also how many copies of the Review, Instructor, Reformer and Signs of THE TIMES, you have on hand for distribution. Send these lists to J. N. Loughborough, Oakland, Cal. I presume the above suggestions will furnish each District with labor enough to last till No. 10 of the Signs shall be issued, in which we shall talk still further of labor, if the Lord wills. We shall get at our legitimate work as fast as possible, but in this, as in some other things, it may be best to “make haste slowly.” Pres. Cal. State Miss. Society. Somebody’s heart is gay,
And somebody’s heart is sad;
For lights shine out across the way,
And a door with crape is clad—
Sadness and gladness alike
Are dwelling side by side—
Perhaps the death of an early one,
And the crowning of a bride. Bright eyes are filled with mirth,
Pale faces bend in prayer,
And hearts beside the household hearth,
Are crushed by stout despair.
Ah, sorrow, and hope, and joy,
Are parted by thinnest walls;
But on the hearts of the thoughtless ones,
No shadow of sorrow falls! No thoughts of the funeral train
Come to the festive throng:
No hope that the past will come again,
To the anguished hearts belong.
The future’s a sunny sea,
To the lovers of joy and mirth—
But the past alone, to those who weep
For the sundered ties of earth. Somebody’s heart is gay,
And somebody’s heart is sad:
For the lights are bright across the way,
And a door with crape is clad—
Sadness and gladness alike
Confront us on every side.
A wealth of smiles and a flood of tears,
With hope and sorrow allied!—Sel. Reports of Success.
By John Norton Loughborough
In any enterprise calling for toil, sacrifice, and burden bearing, we are pleased to see success crown our efforts. The missionary work has been especially successful in bringing many to the knowledge of the truth through the means of tract and paper distribution. From our files of letters we make some extracts. The first is from a physician in Butte Co. Cal., addressed to elders Butler, Loughborough and Canright, at the tent, San Francisco. He started in an infidel to read the Bible, comparing it with history, and has embraced the truth of the Bible. He accidentally met one of our faith who loaned him Life Incidents, and Thoughts on Revelation. He endorses the views set forth in these works, wants more books so as to get more fully acquainted with us. The books desired have gone on their mission. Here is another case. A letter from Kansas. The writer says, “By a mere chance, there came into my possession No. 6, of THE SIGNS OF THE TIMES. I have read it with great pleasure, and I think, profit. I have never had the pleasure of hearing one of your faith preach, but I am a constant reader of the word. I think your paper accords with the scripture.” So may we all take courage. Scatter the seed judiciously, humbly, with tears, and we shall reap with joy, “in due season.”