Review and Herald, Vol. 32, No. 13. (9/22/1868)

Review and Herald

Sep 22, 1868

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Sep 22, 1868

The Camp-Meeting at Wright.

By Jos. Clarke

I shall not attempt anything like a report of this meeting. More able pens have, ere this, written accounts of it. To say it was an important meeting is to say but little. I, for one, felt that no considerations could have repaid me for staying away. Momentous truths were dwelt upon with power. God's people were somewhat aroused, and sinners and backsliders were many of them brought to repentance.

The order and regularity observed at this meeting was unusual for a meeting of this kind. If all camp-meetings could be conducted as this was, we should hear of glorious results.

But we, as a people, have become lukewarm, and this meeting was calculated to arouse such as had sufficient life to awake; but alas! how slow we learn! How our hearts cling to earth!

Startling facts were presented before us; the danger of worldliness and spiritual decay; the fact that only a few of this people would overcome; and the late-given light upon the work now going on in the heavenly sanctuary.

To show the people of God the necessity of watchfulness and prayer, the necessity of a new and thorough conversion to God, of a full and hearty consecration of all we have and are to the cause of God, and to cut loose from the world, was the burden of those who felt the burden of the meeting and the message.

The burden of the preaching rested upon Elds. James White, and J. N. Andrews, and upon Sr. White, whose frequent exhortations and testimonies were full of power. The occasional exhortations of other ministers present were to the point.

Sr. White's testimony was such as to cause us to feel somewhat as the disciples did when they queried, “Lord, is it I?” It was full of warning. She stated that she never felt as fearful for this people as at this moment; and at the opening of this meeting she exhorted us not to converse, at this time, of loss and gain, but to speak of heavenly things.

The farmer and the mechanic are absorbed in the business of this life. They neglect the things of God, or make them of secondary importance. A stupor is over the church, which we must throw off, or all is lost to us. The Christian must be systematic. As the mechanic and the farmer bring skill, study, knowledge, and experience, to their aid in their avocations, so must the Christian labor with energy, devotion, and perseverance. Is it so with us? Where is the zeal of the people of God?

Children must lay this as the foundation of education; then education will be a benefit to them. All must work. We are in the waiting time. Watch, lest ye be found sleeping. Soon there will be no atoning blood; no opportunity for a change of character.

Could the people of God be now admitted to the glories of Heaven, how would they quail beneath the bright rays of glory from God's throne! Could the worldly and the thoughtless bear the sight? No, they would beg to be dismissed from the scene. Yet Heaven invites. Is there no attention? Alas! the world, the world, has taken possession of the hearts of most; has taken the uppermost place in the heart. Shall we not now change the order, and place heavenly things in the highest place? Shall we wait till the close of the meeting before we work for God? No, now is the time to draw near to God, that this meeting may be fully improved. This will not come to us naturally, but we must educate the mind to this work. Never before have the people of God been in so perilous a condition as now. They have been corrupted by the spirit of the world.

Such is a very meager outline of Sr. White's introductions and exhortations at various times during the first two days of the meeting. She also said, “Let us, during this meeting, practice temperance, and frugality; angels are watching each one of us. Let us seek God now, and he will certainly be found of us.” I can give you no idea of the power attending these remarks.

Also on Monday afternoon Bro. White gave general directions, and a short exhortation, yet it was solemn and powerful. It is evident that the church is struggling against a terrible foe.

Bro. White has regained his mental and physical powers, though he appears much older than before his sickness; and we were surprised at the amount of labor he performs; not with tottering steps, but with the firmness and elasticity of early life. His preaching and general labors bear the impress of one who has improved his talents, and is still improving. May his example be a powerful stimulant to other speakers to improve their talents. Here is a field for eloquence, angelic, and noble, and heavenly. Here is no place for the loud tones of the fanatic, or the careless politician. God is in this work. I never before so heard the word of God from the tongue of man. Truly, God is raising up help for us. Shall we accept it?

The preaching of Bro. J. N. Andrews was with great power. He has accompanied Bro. and Sr. White much in their late tours among the churches, and has caught the same spirit. I felt that this effort of the servants of God to arouse the church was a loud cry to us as a people. Brethren, will we heed it, or will we allow our crowns to fall to others?

Alas! how many hours of probation have we wasted. Let us improve those that remain, and in good earnest set about the work of preparation. Oh! how I wish this and that church had been represented, and this and that family at this meeting, and could have heard Bro. and Sr. White's directions and warnings to the young and the old.

We were apprised of the special object of this meeting to arouse the people of God to a sense of the danger to which we are now exposed. Here were a thousand or more brethren and sisters from all parts of the field, and a goodly number of ministers who will bear, each to his respective locality, the spirit of the meeting; and as it reaches the ears of the churches, God grant it may kindle and increase until all partake of the spirit of consecration and sacrifice inculcated upon us so faithfully.

We were informed of our whereabouts in the morning watch, the most dangerous part of the night for the weary watcher, when sleep comes on with greatest force and power; the very time most to be improved; the last, closing watch of probation. Now the world lures with its siren voice; now the flesh and its lusts are drowning the senses of mankind. Now the Devil, with mesmeric, fiendish power, is lulling the world to its last fevered dream of ease and quiet. Now is no time to talk of houses and lands, of crops and husbandry.

We were told that probation is now about to close. The cases of the living are now about to come up for review. No time now merely to become better, but a thorough, radical change must immediately be effected in the character. No room now for half way work. No chance for a change after Jesus leaves the Most Holy Place. Now is an awfully solemn time. God is desirous that we should make a very great effort. He will give his aid to accomplish the work if we do ours. If we exert ourselves to perform a great work, he will fully second our efforts. We must be as men who wait for their Lord, lest coming suddenly he find us sleeping. Truths are brought out now in the right time, and must be taught in a right manner. They are of a stirring and practical nature; and while we are zealous let us avoid fanaticism. Great blessings are in store for the few who persevere to the end. Now while the temple of God is open in Heaven, is the last precious opportunity.

The understanding of the work of Jesus, our High Priest, in the heavenly sanctuary, is what distinguishes the Seventh-day Adventists from the Adventists of the day. The cleansing of the heavenly sanctuary! how important that we all have an interest in this sacred work. The priesthood of Jesus covers the judgment of the people of God. A standing account with each of us is in those books. If we are unsanctified that account is increasing. Awful thought! How

lightly we sin! the record all the while increasing. If we overcome, there is the record of pardon; but our sins not blotted out, till the work is done, and Jesus leaves the most holy. All the righteous must be prepared to have their sins blotted out at the same time. How important that all our minds be concentrated on this subject. Ours has been a consistent faith. We have been exalted in view of this, and we have had pride in our hearts when we should have been mourning for our sins. Such are a few of the thoughts brought to our view at this meeting.

Also the grace of charity was dwelt upon with clearness and power. We were told that this grace had almost departed from the church; almost from families and the world. Self, self, is the theme and the idol. Pure charity seldom is found. A great deficiency here, in the treatment of erring brethren, even when they return, to watch their steps for a misstep; also in the neglect of the unfortunate and downtrodden, the orphan and the fatherless, and the poor widow.

We were exhorted to hospitality, generosity, and largeness of heart. But how can I tell you of all that transpired in a meeting of eight days? of the prayer-meeting in the morning at 5, or 5½, of the social meeting at 8, and the preaching at 10, and the afternoon meeting at half past one? of the hundreds who came forward for prayer and confession? of the disposition of all (nearly) to confess? Yet we felt our work was hardly begun, and we left the ground with regret that we could not stay another week or two on this consecrated spot.

Here we worshiped with men of other States and nations, whose hearts were melted in one at the same throne of grace, and we felt that we were all of one family, our interests, and aims, and motives, one.

But I fail to describe this meeting. Would to God I could paint the scene of parents weeping over children, and all bowing at the altar of prayer; brethren long estranged united in love, with tears, and sobs, confessing their sins; backsliders returning to the fold, and buried sins honestly brought to light by frank confessions.

But the first days of the meeting were days of labor for the servants of God. The church has slept so soundly it seemed almost the sleep of death. I feel, for one, that I am, even yet, but partially aroused.

Jos. CLARKE.

SOW BESIDE ALL WATERS.

By Vesta N. Cudworth

AIR.—“The Three Angel Visitants.”

SCATTER the seed by the hard wayside, Though others pass to a soil more fair; Some little germ by the rock may hide, And bring forth fruit, to reward thy care; Some little rill may be wandering by, Wasting its wealth on the worthless weed, And moisten the root that is struggling nigh. Beside all waters, then, sow thy seed; For many a heart that is soiled and dim, That Christians scorn, as a worthless thing, Might live in the sunshine, a precious gem, A sparkling star in God's diadem.

If one harp more, with its joyful strings, Be tuned below, to the King of kings, When the sweet music is upward borne, And tear-drops fall by the jasper throne, Will it be less joyful then to know, 'Twas snatched from the burning fires below; That the bird, from the snare, thy hand has freed; Beside all waters, then, sow thy seed; By the sunny sands of the ocean deep, And marshy pools where the mosses creep, Not a spot on earth from the curse is freed; Beside all waters, then, sow thy seed.

VESTA N. CUDWORTH.

Springfield, Mass.

FREEMASONRY.—X

By C. G. Finney

Freemasons Sworn to Commit Unlawful Deeds.

In this article I can only notice a few points in the oaths of Masons; and I recommend all persons to obtain the books in which their oaths, ceremonies, and secrets are fully revealed. The first of their oaths is that of the Entered Apprentice. These oaths are administered in the following manner: The candidate stands on his knees, with his hands on the Holy Bible. The Worshipful Master pronounces the oath in short sentences, and the candidate repeats after him. The oath of the Entered Apprentice is as follows: "I, A. B., of my own free will and accord, in presence of Almighty God and this worshipful lodge of Free and Accepted Masons, dedicated to God and held forth to the holy order of St. John, do hereby and hereon most sincerely promise and swear that I will always hail, ever conceal, and never reveal any part or parts, art or arts, point or points of the secrets, arts, and mysteries of ancient Freemasonry, which I have received, am about to receive, or may hereafter be instructed in, to any person or persons in the known world, except it be a true and lawful brother Mason, or within the body of a just and lawfully constituted lodge of such; and not unto him or unto them whom I shall hear so to be, but unto him and them only whom I shall find so to be after strict trial and due examination, or lawful information.

"Furthermore do I promise and swear that I will not write, print, stamp, stain, hew, cut, carve, indent, paint or engrave it on anything movable or immovable under the whole canopy of heaven, whereby or whereon the least letter, figure, character, mark, stain, shadow, or resemblance may become legible or intelligible to myself or to any other person in the known world, whereby the secrets of Masonry may be unlawfully obtained through my unworthiness. To all of which I do most solemnly and sincerely promise and swear, without the least equivocation, mental reservation, or self-evasion of mind in me whatever; binding myself under no less penalty, than to have my throat cut across, my tongue torn out by the roots, and my body buried in the rough sands of the sea at low-water mark, where the tide ebbs and flows twice in twenty-four hours. So help me God, and keep me steadfast in the due performance of the same."

In respect to this oath, I observe, first, that the candidate here swears to keep a secret of which he has at present no knowledge.

Is it lawful for any man to make such a promise as this on oath? No! it is utterly unlawful.

But, again, observe the horrible barbarity of this penalty, "Under no less penalty than to have my throat cut across, my tongue torn out by the roots, and my body buried in the sands of the sea at low-water mark, &c." Now, has any man a right to incur any such penalty as this? Such a penalty is savage, barbarous, unchristian, inhuman, abominable. It should be here remarked that in this oath is really found the virus of all that follows in Freemasonry. The candidate is sworn to keep secret everything that is to be revealed to him in Freemasonry, of which as yet he knows absolutely nothing. This is enjoined upon, and frequently repeated in the obligations that follow.

In the Third or Master's Degree the candidate says: "Furthermore do I promise and swear that I will not give the Master's word which I shall hereafter receive, neither in the lodge nor out of it, except it be on the five points of fellowship, and then not above my breath. . . . Furthermore do I promise and swear that I will not wrong this lodge, nor a brother of this degree, to the value of one cent, knowingly, myself, nor suffer it to be done by others, if in my power to prevent it. . . . Furthermore do I promise and swear that I will not be at the initiating of an old man in dotage, a young man in nonage, an atheist, irreligious libertine, idiot, madman, hermaphrodite, nor woman. Furthermore do I promise and swear that I will not speak evil of a brother Master Mason, neither behind his back nor before his face; but will apprise him of all approaching danger, if in my power. Furthermore do I promise and swear that I will not violate the chastity of a Master Mason's wife, mother, sister, or daughter, I knowing them to be such; nor suffer it to be done by others, if in my power to prevent it. . . . Furthermore do I promise and swear that a Master Mason's secrets given me in charge as such, and I knowing them to be such, shall remain as secure and inviolable in my breast as in his own, when communicated to me, murder and treason excepted, and they left to my own election. . . . To all which I do most solemnly and sincerely promise and swear, binding myself under no less penalty than to have my body severed in two in the midst and divided to the north and south, my bowels burnt to ashes in the center, and the ashes scattered before the four winds of heaven, that there might not be the least track or trace remaining among men or Masons of so vile and perjured a wretch as I should be were I ever to prove willfully guilty of violating any part of this my solemn oath or obligation of a Master Mason. So help me God, and keep me steadfast in the due performance of the same."

Now here, observe, the candidate solemnly swears that he will not wrong a lodge or a brother Master Mason to the value of one cent, upon the pain of incurring the penalty just given. Again he swears that he will not speak evil of a brother Master Mason, neither behind his back nor before his face; but will apprise him of all approaching danger, if within his power, upon the same lawful and barbarous penalty. He further promises to keep the secrets of a brother Master Mason, communicated to him as such—murder and treason excepted, and that left to his own election. He may commit robbery, arson, and felonies of every form. Only two forms of crime are excepted—murder and treason; and these he may or may not divulge at his own election. Now, is it lawful for any man to take or administer such an oath as this? This oath evidently amounts to a conspiracy against the government.

There are many cases on record where Masons have, by their conduct, clearly revealed their understanding of this oath. That this and similar oaths have proved an effectual barrier to the administration of justice where Freemasons were concerned is a fact too often revealed to be honestly denied by Freemasons or any one else. And yet it is often said that there is nothing in these oaths that a Christian man and even a Christian minister may not consistently and honestly take.

"Furthermore do I promise and swear that I will aid and assist a companion Royal Arch Mason when engaged in any difficulty; and espouse his cause so far as to extricate him from the same, if in my power, whether he be right or wrong. Also that I will promote a companion R. A. Mason's political preferment in preference to another of equal qualifications. Furthermore do I promise and swear that a companion R. A. Mason's secrets, given me in charge as such, I knowing them to be such, shall remain as secure and inviolable in my breast as his own—murder and treason not excepted."

Observe that the Royal Arch Mason promises to assist a companion when engaged in any difficulty, and espouse his cause so far as to extricate him from the same, if within his power, whether he be right or wrong. Now, does not this amount to a conspiracy among Royal Arch Masons to wrong the rest of mankind, to defraud justice?

Again, a R. A. Mason promises, under oath, to promote a companion R. A. Mason's political preferment in preference to another of equal qualifications.

Is this right? No wonder that Masons seize upon all the offices, and are so apt to have everything their own way. And here we see what is the real use to which Masonry is appropriated in this country. It is to seize on all the lucrative offices, and to control the government by this secret combination. This oath reminds me of a letter which I received from a respectable source, saying that Masons are boasting that Andrew Johnson, being a High Mason, cannot be convicted before the Senate; and that Jefferson Davis, for the same reason, cannot be convicted in the United States. And are Andrew Johnson and Jefferson Davis expecting as much as this from their Masonic brethren? Let the country ponder this. Let the church of God look at it.

But, again: The candidate, when he takes the oath of a Royal Arch Mason, says: "Furthermore do I promise and swear that a companion R. A. Mason's secrets, given me in charge as such, and I knowing them to be such, shall remain as secure and inviolable in my breast as in his own—murder and treason not excepted."

Here, then, we find in the Seventh Degree that Masons pledge themselves to conceal all the crimes and to keep all the secrets of a R. A. Mason, without exception. Is not this a conspiracy, again I ask, against mankind in general? I mean against all outsiders—those that do not belong to this mystic order.

In the obligation of the "Thrice Illustrious Knights of the Cross" we have the following:

"You further swear that, should you know another to violate any essential part of this obligation, you will use your most decided endeavors, by the blessing of God, to bring such persons to the strictest and most condign punishment, agreeably to the rules and usages of our ancient fraternity; and this by pointing him out to the world as an unworthy vagabond; by opposing his interests; by deranging his business; by transferring his character after him wherever he may go; and by exposing him to the contempt of the whole fraternity and the world, but of our illustrious order more especially, during his whole natural life."

But, again: In the "Knights Adepts of the Eagle or Sun" it is said: "By the man you saw peeping, and who was discovered, and seized, and conducted to death, is an emblem of those who come to be initiated into our sacred mysteries through a motive of curiosity; and, if so indiscreet as to divulge their obligations, we are bound to cause their death, and take vengeance on the treason by the destruction of the traitor."

This is enough. And are such oaths as this consistent with the Christian religion, or with any true love of God or man? Is this love to enemies?

I might quote to a very great extent from their obligations, showing how utterly inconsistent they are with right, with religion, with the true interests of the church of God, or with human society.

In several of their oaths they swear to kill or to seek the death of all who violate their oaths, as I might easily show. But I forbear, beseeching my readers to get the books—"Bernard's Light on Masonry," "Richardson's Masonic Monitor," "Stearns on Masonry," or any of these books in which it is truly revealed—and read them through for themselves. Do not, I beseech you, reader, turn away and disbelieve that these are truly the oaths of Freemasons.

You may rely upon it that they are, the denials of any number of adhering Freemasons to the contrary notwithstanding. Were it not known to be true, it would be difficult to believe that such horrid oaths, with such monstrous penalties, could be administered or taken by any but the veriest savages. And yet, in the nineteenth century, in this enlightened and Christian country, Freemasonry is rapidly spreading; and even many professed Christians and Christian ministers are justifying these abominations. "Tell it not in Gath!" Let it not be said or imagined that these oaths are not taken by Masons at this day. They are. Masons do not pretend that Masonry is reformed. They maintain the contrary. If it is reformed, why do they not inform the public of the fact, as they are bound to do. It is proved conclusively that forty years ago these horrid oaths were taken by Freemasons; and if they are not taken at this day, the burden of proof is on them. Until they show the contrary, we must hold them as guilty of still taking these vile oaths. Just think—these oaths and penalties not inconsistent with the Christian religion! !—C. G. FINNEY, in N. Y. Independent.

The River Nile.

The Nile, the celebrated river of Egypt. It takes this name only after the junction of the two great streams of which it is composed, namely, the Bahr el Abiad, or White river, which rises in the mountains of the Moon, in the interior of Africa, and runs north-east till it is joined by the other branch, the Bahr el Azrek, or Blue river, which rises in Abyssinia, and after a large circuit to the south-east and south-west, in which it passes through the lake of Dembea, flows northward to join the White river. This Abyssinian branch has in modern times been regarded as the real Nile, although the White river is much the larger and longer, and was in ancient times considered as the true Nile. The junction takes place about latitude sixteen degrees north. From this point the Nile flows always in a northerly direction, with the exception of one large bend to the west. About thirteen hundred miles from the sea, it receives its last branch, the Tagazze, a large stream from Abyssinia, and having passed through Nubia, it enters Egypt at the cataracts near Syene, or Essuan, which are formed by a chain of rocks stretching east and west. There are here three falls; after which the river pursues its course in still and silent majesty through the whole length of the land of Egypt. Its average breadth is about seven hundred yards. In Lower Egypt it divides into several branches, and forms the celebrated Delta.

As rain very seldom falls, even in winter, in Southern Egypt, and usually only slight and infrequent showers in Lower Egypt, the whole physical and political existence of Egypt may be said to depend on the Nile; since without this river, and even without its regular, annual inundations, the whole land would be but a desert. These inundations, so mysterious in the view of ancient ignorance and superstition, are caused by the regular periodical rains in the countries further south, around the sources of the Nile, in March and later. The river begins to rise in Egypt about the middle of June, and continues to increase through the month of July. In August it overflows its banks, and reaches its highest point early in September; and the country is then mostly covered with its waters. Amos viii, 8; ix, 5; Nah. iii, 8. In the beginning of October, the inundation still continues; and it is only toward the end of this month that the stream returns within its banks. From the middle of August till toward the end of October, the whole land of Egypt resembles a great lake or sea, in which the towns and cities appear as islands.

The cause of the fertility which the Nile imparts, lies not only in its thus watering the land, but also in the thick, slimy mud, which its waters bring down along with them, and deposit on the soil of Egypt. It is like a coat of rich manure; and the seed being immediately sown upon it, without digging or ploughing, springs up rapidly, grows with luxuriance, and ripens into abundance.

It must not, however, be supposed that the Nile spreads itself over every spot of land, and waters it sufficiently without artificial aid. Niebuhr justly remarks, “Some descriptions of Egypt would lead us to think that the Nile, when it swells, lays the whole province under water. The lands immediately adjoining the banks of the river are indeed laid under water, but the natural inequality of the ground hinders it from overflowing the interior country. A great part of the lands would therefore remain barren, were not canals and reservoirs formed to receive water from the river, when at its greatest hight, which is thus conveyed everywhere through the fields, and reserved for watering them when occasion requires.” In order to raise the water to grounds which lie higher, machines have been used in Egypt from time immemorial. These are chiefly wheels to which buckets are attached. One kind is turned by oxen; another smaller kind, by men seated, and pushing the lower spokes from them with their feet, while they pull the upper spokes toward them with their hands. Deut. xi, 10.

As the inundations of the Nile are of so much importance to the whole land, structures have been erected on which the beginning and progress of its rise might be observed. These are called Nilometers, that is, “Nile measures.” At present there is one, one thousand years old and half in ruins, on the little island opposite Cairo; it is under the care of the government, and according to it the beginning and subsequent progress of the rise of the Nile were carefully observed and proclaimed by authority. If the inundation reached the hight of twenty-two Paris feet, a rich harvest was expected; because then all the fields had received the requisite irrigation. If it fell short of this hight, and in proportion as it thus fell short, the land was threatened with want and famine, of which many horrible examples occur in Egyptian history. Should the rise of the water exceed twenty-eight Paris feet, a famine was in like manner feared. The annual rise of the river also varies exceedingly in different parts of its course, being twenty feet greater where the river is narrow than in Lower Egypt. The channel is thought to be gradually filling up; and many of the ancient outlets at the Delta are dry in summer and almost obliterated. The drying up of the waters of Egypt would involve its destruction, as a habitable land, to the same extent; and this fact is recognized in the prophetic denunciations of this remarkable country. Isa. xi, 15; xix, 1-10; Eze. xxix, 10; xxx, 12.

The water of the Nile, although during a great part of the year turbid, from the effects of the rains above, yet furnishes, when purified by settling, the softest and sweetest water for drinking. Its excellence is acknowledged by all travelers. The Egyptians are full of its praises, and even worshiped the river as a god.

The Hebrews sometimes gave both to the Euphrates and the Nile the name of “sea,” Isa. xix, 5; Nahum iii, 8. In this they are borne out by Arabic writers, and also by the common people of Egypt, who to this day commonly speak of the Nile as “the sea.” It is also still celebrated for its fish. Compare Num. xi, 5; Isa. xix, 8. In its waters are likewise found the crocodile, or leviathan, and the hippopotamus, or behemoth.—Bib. Dic.

BIGOTRY

By Adolphus Smith

The charge of bigotry is frequently preferred by their enemies against S. D. Adventists. As regards a few, or certain individuals among them, it may be true. But it cannot apply to this people as a body, who zealously, and on every proper occasion, advocate doctrines, which though distasteful to world-loving professors of religion, can nevertheless be supported by sound and incontestable arguments from the word of God.

In the “Encyclopedia of Religious Knowledge,” bigotry is thus defined:

“Bigotry consists in being obstinately and perversely attached to our own opinions; or a tenacious adherence to a system or opinion adopted without investigation, and defended without argument, accompanied with a malignant, intolerant spirit toward all who differ.”

The article goes on further to say: “Bigotry is mostly prevalent with those who are ignorant; who have taken up principles without due examination; and are naturally of a morose and contracted disposition.”

Webster thus defines it: “Bigotry. Obstinate or blind attachment to a particular creed; unreasonable zeal or warmth in favor of a party, sect, or opinion, excessive prejudice.”

For our opponents to say that S. D. Adventists have attained to the belief that the seventh day is the Sabbath, that the dead are unconscious, that the wicked are to be destroyed, and that the second advent of Jesus is near at hand, without investigation, evinces ignorance or malice on their part.

No doubt the Jews thought Peter one of the most unqualified bigots of a most bigoted sect, when he declared Jesus of Nazareth whom they had slain and hanged on a tree, as the author of an unquestioned miracle, and said, “Neither is there salvation in any other, for there is none other name under heaven given among men, whereby we must be saved.”

Those who charge us with bigotry, and resist the truth, I exhort to become as reasonable as Gamaliel at least, to whose concise and pithy argument before the Jewish Sanhedrim, the reader’s attention is invited. See Acts v, 34–39. ADOLPHUS SMITH.

Circumstances Alter Cases

CIRCUMSTANCES alter cases; the straightest stick appears crooked in water.

WE WAIT FOR THEE.

By Martha Baker

We wait for thee, dear Saviour; When wilt thou come again, To gather home thy suffering saints, With thee in Heaven to reign? To put an end to sin and woe, Oppression, wrong, and strife; And crown thy saints with joy and peace, And everlasting life?

We wait for thee, dear Saviour— Implore thy love and care, Oh! hearken to our zealous pleas, Attend our earnest prayer. Our foes are strong and watchful, We want to overcome, We would not fail to win at last Our long-sought, Christian’s home.

We wait for thee, dear Saviour; Oh! leave us not alone, Here in this wilderness of strife, By sin to be o’erthrown, But chasten, prune, and purge us, Till precious fruit we bear; And when we have been overcome, Deliver from the snare.

Drop not our names, dear Saviour, But mention us, we pray, And send the holy angels down To help us on our way; Lest looking back or loitering We fail to overcome, And miss the prize, and fail to reach The Christian’s happy home.

MARTHA BAKER. Health Institute, Battle Creek, Mich.

Loving God from the Heart

A LADY once asked her husband if he loved her. He replied, “I ought to.” Said she, “I do not want you to love me merely from a sense of duty.” There are many professed Christians who think they ought to love God, and are trying to love him, but seem to make hard work of it while they are flirting with the world, the flesh, and the Devil. The true saint has fallen in love with Jesus, who is his best beloved, nor does he have to work so hard to love him who is altogether lovely, and the chiefest of thousands.

The Cost of Vicious Indulgence

EVERY vicious indulgence must be paid for cent per cent.

CIRCULATE THE REVIEW.

By J. S. Miller

As I read Bro. Ball's article in a recent number of the REVIEW, entitled “Change of Views,” I was more than ever before impressed with the unfairness of that class of publishers, who oppose S. D. Adventists in the matter of the Sabbath, visions, &c. Those of our brethren who never read the Voice of the West, World's Crisis, and some other religious journals, have but little idea of the manner in which our views are treated

in those papers. In my recent visit to the north-western towns of Connecticut, I came across quite a number of Adventists who took the Voice. In almost every instance when these brethren found that I was a Sabbath-keeper, the first salutation would be, “What about Ellen White's visions?” In such cases, I usually returned the compliment by asking them what they thought of them. Then I would be treated to a batch of prejudices and false notions, all of which had been derived from false statements in the above-mentioned papers. After they had expended their stock of objections, I would calmly inquire if they had ever read Spiritual Gifts. In some cases, they would frankly admit that they had never seen any of Sr. White's writings. In other cases, they would imagine they were tolerably well read in the “visions,” and when requested to mention something about the subjects treated, etc., they would almost invariably refer me to some fragmentary writings of Sr. W., and in most instances to things that had no connection with visions. In no case did I meet with any of the subscribers for the Voice who had ever seen the bound volumes of Spiritual Gifts. In such cases, it would have been folly to attempt to argue the question, since my opponent would be entirely ignorant of facts that have an important bearing on the case. My method of meeting the opposition of these brethren is to get them, if possible, to subscribe for the REVIEW, and so have a chance to hear our side of the question, and, perhaps, be induced to read Spiritual Gifts, which are in themselves, to a candid mind, the best answer to objections.

Let the brethren who have neighbors that oppose the visions, look to it, and see if something cannot be accomplished by extending the circulation of the REVIEW.

J. S. MILLER.

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