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Review and Herald, Vol. 49, No. 6.

WHY NOT DISCOVERED BEFORE?

Review and Herald

Feb 8, 1877

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Feb 8, 1877

WHY NOT DISCOVERED BEFORE?

By D. A. Robinson

BY ELD. D. A. ROBINSON.
When the claims of God’s law are urged home to the hearts and consciences of men, and it is clearly shown that the seventh day of the week is the Sabbath of the Bible, the objector, with an air of triumph, raises the query, “How happens it that it has not been discovered before?”
We do not propose an answer to this question because it contains any real force, but because it seems to be an objection. Such an objection, however, would have equal force against any newly-discovered truth that has ever been introduced. The Reformation, the discovery of America, the advances in astronomy and geology, the application of steam, and, in fact, every advance step which has been taken, would have been forever silenced by such an objection if it were of any force.
Truth has always had to battle with error ever since the fall of man. Error is very ancient, and its adherents are numerous. Its antiquity, however, is nothing in its favor. On this point, Dr. Clarke utters the following truthful words: “The antiquity of an opinion, if that be not founded on a revelation from God, is no evidence of its truth; for there are many ungodly opinions which are more than a thousand years old. And so as to great men and great names, we find them enrolled and arranged on each side of all controversies.”
The question of first-day observance, then, does not rest upon its antiquity; but is it founded upon the word of God? Is it sustained by divine revelation? If so, it will stand; if not, it must, like every other man-made institution, fall to the ground. We will now call attention to a few plain propositions.
1. God has marked out a way for his people to walk in.
2. This way is the law of God.
3. Prophecy points out the fact that an obstruction would be placed in this way, this stone of stumbling being the change of the Sabbath contrary to divine appointment.
4. When the last days are reached, this obstruction is to be removed.
We will now prove the above points.
1. God has marked out a way for his people.
The words of the prophet on this point are very decisive. “Thus saith the Lord, stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.” Jer. 6:16. Here he says they are to walk in the way. Again he says, “Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways from the ancient paths, to walk in paths, in a way not cast up.” Jer. 18:15. These testimonies, with many others that might be quoted, show that the righteous are represented as walking in a way or path.
2. This way is the law of God.
Very many texts might be given on this point, but I will quote only a few: “Blessed are the undefiled in the way, who walk in the law of the Lord.” Ps. 119:1. Here the way and the law are synonymous. He that is in the way is also walking in the law of God. Again he says in verse 3, “They also do no iniquity; they walk in his ways.” He who is free from iniquity, then, is traveling in God’s way.
Let us now take a view of the individual who commits iniquity or sin. “Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law.” 1 John 3:4. This testimony proves that the way referred to above is the law of God; for the man who commits iniquity breaks the law, whereas the one who does no iniquity walks in the way, or, in other words, keeps the law of God.
From the above it can be seen that the law should be continually before the minds of men. Had man always walked in this way, idolatry never would have reared its impious head upon this earth. It was when man chose to forget God and forsake his law that atheism and idolatry came in.
3. Prophecy points out the fact that an obstruction would be placed in this way, this stone of stumbling being a change of the Sabbath contrary to divine appointment. If this proposition can be sustained, it must have a very great bearing on this question; for if it has been changed contrary to the will of God, then it is certain that Christ did not change it, as is affirmed by many of the present day.
We will now make this proposition good. “Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people.” Isa. 62:10. We here have the way again brought to view, which has been shown to be God’s law. But the point to be noticed in this text is, that this way needs “preparing.” “Prepare ye the way,” says the prophet, indicating that the way is in such a condition that God’s people are in danger of stumbling. He further adds, “Gather out the stones.” If, as the proposition affirms, the change of the Sabbath from the seventh to the first day of the week has been made contrary to the will of God, then all will agree that it has become a great stone of stumbling; for the majority of the Christian world accept the change that has been made.
Before coming directly to the question as to who changed the Sabbath, let us consider the result of such a change. The law of God is embraced in the ten commandments; this law the psalmist says “is perfect.” Not a precept too many, not one too few, but as the wise man shows, it contains “the whole duty of man.” To change any of the ten parts of this law is to change the law itself. To illustrate: I have a rule twelve inches long. If I change one of these inches, the rule has been changed, so if the fourth commandment be changed, there must also of necessity be a change of the law. Such a change has been attempted, and, as our proposition states, “contrary to the divine will.”
In the prophecy of Daniel, we have the remarkable prediction that an attempt would be made to change the law of God; and be it remembered that this is the only testimony in all the Bible that speaks of a change. The only change then that will ever be made in God’s law will be in fulfilment of this prediction. In the seventh chapter of Daniel a chain of prophecy is introduced, bringing to view four universal kingdoms symbolized by wild beasts. As to the application of these symbols, nearly all Protestant commentators are agreed that the first symbolizes Babylon, the second, Medo-Persia, the third, Greece, and the fourth, or ten-horned beast, Rome. Also that the ten horns represent the ten kingdoms of western Europe.
On these points we will not dwell. In verse 24 the prophet brings to view the rise of the papacy. “And the ten horns out of this kingdom are ten kings that shall arise; and another shall rise after them, and he shall be diverse from the first and he shall subdue three kings.” It is a fact susceptible of the clearest proof that the papacy arose, as the prophet says, after the ten horns, also that it did subdue three of those horns, or kingdoms, the Heruli, Vandals, and Ostrogoths, being in succession removed out of the way of the papacy, the last one being plucked up in A.D. 538, to which time the prophecy points as the beginning of papal supremacy.
In the following words he tells us what this blasphemous power would do: “And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws; and they shall be given into his hand until a time and times and the dividing of time.” Dan. 7:25. This is a very remarkable prophecy; please notice the following points:—
(1) “He shall speak great words against the Most High.” Look at the titles of the pope of Rome and the power he claims to hold, for a fulfilment of this prediction. “His Holiness,” “Vicegerent of the Son of God,” “King of the World,” “Another God upon Earth,”—these are a few of his titles. His power goes beyond God’s; for he claims to forgive sins before they are committed.
(2) “Shall wear out the saints of the Most High.” What an army will come up in the resurrection as witnesses to this terrible fact! From fifty to one hundred millions of the saints of God, it is said, have gone down to the tomb by the hands of this cruel power. These points so clearly identify papal Rome that there is no disputing them.
(3) “He shall think to change times and laws.”
Three acts are thus ascribed to this power; and the first two he shall perform, but the third he shall only “think” to do, or, as the Douay Bible renders it, “shall think himself able to change,” &c. The laws (or law, singular, Sept.) are of course the laws of the Most High. How unnatural the following: He shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws of the Most High! As to human laws, he has changed them at will, but the law in question he is only to think to change.
Before going farther with this point, I will introduce another that has a direct bearing right here. It is this: The law of God is not susceptible of a change. This might be shown by various modes of reasoning, but I will simply give a few texts of Scripture, showing that it never will be changed. This law is God’s great rule of righteousness, and by it he is to judge the world. Says David, “Thy righteousness is an everlasting righteousness, and thy law is the truth. My tongue shall speak of thy word, for all thy commandments are righteousness.” Ps. 119:142, 172.
These statements show, first, that God’s commandments are his righteousness, and, secondly, that his righteousness is everlasting; they are equivalent to saying that the commandments are everlasting.
Paul declares that “as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law,” Rom. 2:12, proving what I have just stated, that God will judge the world by his law. Says David, “The works of his hands are verity and judgment; all his commandments are sure.” Ps. 111:7. Were we to inquire how sure, the answer would be found in the next verse. “They stand fast forever and ever, and are done in truth and uprightness.”
Listen now to the words of the Son of God. “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” Matt. 5:17, 18.
Upon that reckless view which makes the expression “to fulfil” mean “to abolish,” or do away with, we simply remark, that the meaning of “to destroy,” is directly opposite of “to fulfil”; for he says he came not to do the one, but to do the other. If “fulfil” means to do away, then “destroy” means to keep, because they are opposite, and men may take whichever horn of the dilemma they please. But what follows these expressions shows conclusively that the Saviour had no such idea in view as the abolition of the law. “For verily I say unto you till heaven and earth pass one jot or one tittle shall in no wise pass from the law till all be fulfilled.” The heavens and the earth still remain, and if the Saviour’s words are true, every jot and tittle of the law is in force to-day.
These testimonies from the Saviour, David, and Paul, very clearly prove that God never designed a change in his law. Such expressions as, “They stand fast forever and ever,” and “not a jot or tittle shall pass from the law till heaven and earth pass,” must have weight with the candid mind in examining this question.
(To be Continued)

OBJECTIONS

By Joseph Clark

It is a frequent occurrence for people to ask how it happens that Cain went out from the presence of the Lord, when the Bible says that God is in all places of his dominion by his Spirit, that he is omnipotent.
Jacob said, when he saw in his dream a ladder with angels ascending and descending upon it from earth to Heaven, “Surely the Lord is in this place”; and the same view of God’s especial presence is often alluded to in the Bible.
No doubt the family of Adam maintained the closest and nearest relation to God they were able to do; and not having yet apostatized from God, the family of Adam were beloved of their Creator, and daily enjoyedthe comforting and sustaining influences of the Holy Spirit; and in their family devotions and in their sacrificial offerings God’s presence was seen and felt to a great degree not at present considered possible or desirable by most of the Christian world.
Now Cain, by leaving his father’s vicinity and influence, was in fact banished from the presence of God in this practical sense; and he became an alien from God, not because God had cast him off; but because he had cast off fear and restrained prayer. He fled from God’s presence.
Joseph Clark.

BE HAPPY AS YOU CAN.

This life is not all sunshine, Nor is it, yet all showers, But storms and calms alternate, As thorns among the flowers. And while we seek the roses, The thorns fall oft we scan, Still let us, though they wound us, Be happy as we can.
This life has heavy crosses As well as joys to share, And griefs and disappointments Which you and I must bear. Yet, if misfortune’s lava Entombs Hope’s dearest plan, Let us, with what is left us, Be happy as we can.
The sum of our enjoyment Is made of little things, As oft the broadest rivers Are formed from smallest springs. By treasuring small waters, The rivers reach their span; So we increase our pleasures, Enjoying what we can.
There may be burning deserts Through which our feet must go, But there are green oases Where pleasant palm-trees grow. And if we may not follow The path our hearts would plan, Let us make all around us As happy as we can.
Perchance, we may not climb with Ambition to its goal, Still let us answer “Present,” When duty calls the roll. And whatever our appointment, Be nothing less than Man, And cheerful in submission, Be happy as we can.
—Baptist Weekly.

Character of Masonry: The Oath Examined

By S. A. Gilley

CHARACTER OF MASONRY.—NO. 5.

(Concluded.)
From the oath taken in the Master Mason’s degree, we extract the following as the most offensive sentences: “That I will not give the grand hailing sign of distress of this degree, except I am in real distress, or for the benefit of the Craft when at work; and should I see that sign given, or hear the words accompanying it, I will fly to the relief of the person so giving it,” &c. “That I will not be at the initiating, passing, or raising, of an old man in dotage, a young man in nonage, an atheist, irreligious libertine, madman, woman, or fool.” “That I will not violate the chastity of a Master Mason’s wife, mother, sister, or daughter, nor suffer it to be done by others, if in my power to prevent it, I knowing them to be such.” “That a Master Mason’s secrets, given to me in charge as such, shall remain as secure and inviolable in my breast as in his, MURDER AND TREASON ONLY EXCEPTED; and they left to my own election.” “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 to the four winds of heaven, that there might not remain the least track or trace among men or Masons of so vile and perjured a wretch as I should be,” &c.
Can this be reconciled with Christianity? Look first at the oath, to fly to the relief of a person giving the sign of distress. What if that person give the sign in court as a criminal, or from behind prison bars? the oath is, “I will fly to his relief.” Again, look secondly at the large class sworn to be forever excluded from the benefits of this very (?) charitable institution; and remember that to those referred to in the oath must be added all the poor who are unable to pay the fees and dues. How unlike Christianity, which offers its benefits to all! Thirdly, is not this oath of partial virtue a bid on immorality? To insult, violate, ruin, a female, is here plainly declared to be no Masonic crime, unless, forsooth, the female is known to be the relative of a Master Mason. Members of the two first degrees, with all outsiders, should “read, mark, and inwardly digest,” this clause; and determine why their friends are not entitled to equal safety at Masonic hands. Look, fourthly, at the concealment of crime aimed at in the oath to keep a Master Mason’s secrets, “murder and treason only excepted.” (In the seventh, or Royal Arch, degree, it is “murder and treason not excepted.”) Who can tell how much of crime and guilt are covered by this oath to-day? Can Christians be parties to such concealment? Fifthly, the penalty here invoked is such as a heathen would blush at, but still is far, very far, from the scene of cruelty and sin reached in the higher degrees.
As our object in this writing is not to give a detailed account of the manner in which a man is made a Mason, nor yet to explain the “grips, signs, passwords,” &c., of the order (this having so often been done already by others), we will pause here to ask if we have not now sufficient proof that Masonry is Antichristian in its character. The rites, ceremonies, and oaths, that we have noticed, with others like them, constitute the whole fabric of Free Masonry; indeed, Masonic authors tell us, “The oath makes the Mason.”
Now, if this horrid blending of Bible readings, Christless prayers, and partial virtues, with shameful indecencies, “cut-throat” oaths and barbarous penalties, is not only unchristian, but ANTICHRISTIAN, then who will tell us what its true character is? “But,” says the Masonic sympathizer, “you make too much of their ceremonies and oaths; you take in earnest what they do in jest.” To this we would reply that if these rites and obligations were but a jest, such jesting is sinful in the extreme. But, readers, this is no mere jesting; these oaths are taken to be carried out; and carried out they often are, with all their fearful penalties, as shown in the murder of many for divulging them to the world. The worst of all is that out of this “abomination of iniquity” is produced a religion. “Tell it not in Gath,” so low have men fallen that on the practice and observance of these things, they risk their hopes of Heaven. Turning away from the religion of the Bible, with the blessed associations that gather about it here and the untold glories it presents for the future, they “make lies their refuge,” and yet dare to dream of Heaven.
Of its anti-republican character, though masked, we have said little; but at present I would only say that the government of the Lodge is an absolute despotism, controlled by the few in their own interests, against the masses. Bringing the husband into a circle of thought and action from which the wife is forever excluded thus barring out mutual sympathy and interest, it becomes decidedly anti-social; so that in it we have a triad of evils.
In concluding, I would say, I have no malice in my heart toward any Mason or Masons, as men; but while thinking highly of many of them, I have come to feel their institution to be only evil; and I consider myself bound to God and my fellow-men to do what I can to expose and oppose it. “With charity toward all, with malice toward none, with firmness in the right, as God gives to see the right,” I would in this work do “what my hands find to do, with my might.” S. A. GILLEY.
Durand, Wis.

THE DIFFERENCE.

By Vesta Cary

The difference in what? Why, in this life and that which is to come. Here, all is toil and sorrow; there, rest and joy. Here, meeting and parting; there, meet to part no more. Here, sickness and death; no pain there, neither sorrow nor crying. Here, hope’s alluring strains lead us on to sure disappointment; no blasted hopes or broken hearts there.
Wonderful love! Can we ever cease to look with wonder and deepest gratitude, on a plan whereby sinful man may, if he will, be exalted to the right hand of God, there to behold scenes of unspeakable glory, and live with the holy, the good, and true, through endless ages? Here we may be called to lay aside the pleasures of life, to sacrifice our ease and comfort; but our Father takes these sinful pleasures from us, only to give us better ones in their place. Many are toiling in the cause of present truth, and sometimes feel discouragement weigh down their minds, because more do not see the clear light of truth and embrace it. But God knows their labors; it is all written before him, and if faithful they will not lose their reward.
Courage, worn pilgrim; the prize is nearing. Soon the last victory will be won, and the saints have an eternal and sure reward. Then as we think of our weary pilgrimage on this earth, methinks each one will exclaim from his inmost soul, Heaven is cheap enough. Jesus has left on record for all who would be his followers, an example of sacrifice and disinterested benevolence, which is, and ever will be, without a parallel. He did not come to this world to live a life of pleasure, enjoy the luxuries of life, or to be waited on by his disciples; but to be a servant, to minister to the comfort and happiness of others, and even to give up his life a ransom for many.
We see him by the clear lake, upon the lofty mountain, in the lonely desert, by the fruitful field, ever leading the minds of his followers from nature up to nature’s God, ever trying to elevate, and lead the human mind to the contemplation of the good, the beautiful, and pure.
Oh! that we might have more of the spirit of the Master, more devotion to his cause, and then our trials will not look so large, and the way so long; and while our hearts cry out, “Come, Lord Jesus,” still we shall not be impatient, but willing to wait as long as he sees fit.
Love will make the labor light; and when the Master comes, if faithful, we shall realize the difference between this life, and that which is to come. VESTA CARY.
Poysippi, Wis.

Facts for the Candid.

By J. M. Gallimore

There are those who are ready to deny facts, but facts denied are nevertheless facts. There are those who do not want facts, and such are most generally ready to deny them; but there are those who want facts, and are willing to accept of them. From such the following facts will find a hearty welcome:—
On the first seventh day of time, after God had finished his work of creation, he rested; and because he had rested on the seventh day, he did bless and sanctify the day. It is a fact, then, that the seventh day is God’s Sabbath or rest-day; the fourth commandment and the Bible throughout declare as much. Now, is it not plain to every candid and intelligent mind, that to make another day the Lord’s Sabbath or rest-day, another work and another rest would have to be gone through by the Lord. Has such a thing been done?
The Lord did not rest on the first day of the week, neither did the Saviour of mankind; therefore the first day of the week is not the Sabbath of the Lord, nor of the Saviour. The first day of the week can be nothing more than a Sabbath instituted by man. God has instituted a Sabbath (the seventh day), and man has instituted a Sabbath (the first day). Candid reader, whom are you serving, or whom do you intend serving, God or man?
If you have not already learned the fact, learn it now, that the Holy Bible, by which Protestants profess to be guided, knows no other weekly Sabbath than the seventh day. The Saviour of mankind observed no other. None of the writers of the New Testament, nor any of the followers of the Saviour, observed any other; but the seventh day they did observe. The holy Record not only shows that they observed it, but that they observed it at least as late as sixty years this side of the cross. Writing as late as A. D. 63, they invariably and unqualifiedly call the seventh day the Sabbath of the Lord, and no other day do they call by that name.
Now, the seventh day being the Lord’s Sabbath, and being made for man (all men), is it not for Gentiles as well as Jews? And being made some thousands of years before the existence of Jews, how can we call it strictly Jewish? It is emphatically, unmistakably, the Sabbath or rest-day of the great Jehovah; and it is as clearly commanded to be kept by all mankind.
It is a fact that first-day sacredness cannot be traced back farther than the edict of the then heathen Emperor Constantine, A. D. 321, which edict compelled persons living in towns and cities to observe “the venerable day of the sun,” while it allowed those in the country to attend to the pursuits of agriculture. But the Council of Nice, three years later, did decree that Sunday be kept still more sacred than did the decree of Constantine. Thus we see the beginning of Sunday sacredness; thus we see that the Roman Catholic church, the mother of harlots, and not the Saviour or the apostles, is the author of Sunday observance.
This presuming power, attempting, as it has, to change the law of God, is emphatically the power referred to in Dan. 7: 25. This anti-Christian power, claims as the mark of its power, the fact that it did change the Sabbath, and that Protestants recognize, and allow the change. Antichrist then claims his Sunday Sabbath as the mark, or sign, of his power and authority. God, on the other hand, claims his Sabbath (the seventh day) as his sign, or seal.
Prior to the coming of the Son of man the second time, which event is near at hand, the Bible teaches very plainly that a warning and gathering message is to go forth, and connected with this message is a warning against receiving the mark of the beast (Rev. 14), which beast, as allowed by Protestants generally, is the Roman Catholic Church. This mark of the beast is received after the warning message goes forth, and is stubbornly rejected in the full light of Revelation and all the connected facts. Before the close of this message, those hearing the message must choose whom they will serve, God or the man of sin; whom they will fear, God or man.
Will the readers of the above facts candidly consider them, and no longer walk in accordance with the traditions of men, but come out and take their stand squarely and manfully on the side of the Bible and on the side of truth; no longer take the judgment of others, but in a matter so important as that of salvation, think and act for themselves? Facts are what the candid want. But, alas! how few are willing to deal candidly with their own souls! How few there are who do not love error more than truth! how few who do not love darkness rather than light!
Truly we have fallen upon evil times, when men refuse to see that truth is precious, or to exchange error for it. Yet, the Lord be thanked, there are many honest souls who will yet rejoice to see the truth, and to change from the traditions of men to the commandments of God.
J. M. GALLIMORE.
Salisbury, Mo.

QUOTING WORDS.

By M. B. Lichtenstein

It is very essential, in quoting foreign words from other authors, to see that they should be right, as they may, sometimes, be rightly quoted, and yet not be right. To illustrate this, I will mention some words that have passed through the press not long since. They also were rightly quoted; yet they were incorrect.
The Hebrew word Kever, a grave, was quoted from Luther (as he has it), Keber, which is wrong, as this noun always has the aspirate sound of b, which is v.
Neshahmah, breath, was quoted from the Hebrew and English Concordance (as it is there) n’shahmah. It is true the eafter n here is very short, similar to the sound of e in the first syllable of the word between; but that short sound must be retained. In the Hebrew, no word can commence with a vowelless consonant.
M. B. Lichtenstein.
Battle Creek, Mich.

THE FOUNDATION OF THE LORD STANDETH SURE.

By S. B. Whitney

“For their rock is not as our rock, even our enemies themselves being judges.” Deut. 32:31.
The cause of truth, which is the cause of God, is sure to prosper at last. No matter how adverse the winds that blow against it, no matter how dark the clouds that hang over it, no matter how gloomy the prospect before it, it will finally succeed and triumph over all. Not so with error. Though puffed by the breath of popular favor and borne along on the tide of public opinion for a time, yet it is destined to meet with defeat, and the disastrous effects will recoil on the heads of its unworthy advocates; and often the very thing they proposed and predicted respecting others falls upon themselves. And sometimes these results follow very soon, and do not always wait for the final adjudication of the claims of truth and error.
The history of the past, both of church and state, furnish abundant proof of the correctness of this principle; but we have not time to notice this point, and will simply refer to an incident in our own experience by way of illustration.
Some time since, while laboring in the immediate vicinity of a first-day Adventist church, one of their leading ministers came to oppose; and in his zeal he made the remark that he would make “hard sledding” for the seventh day in the bounds of his Conference during a certain space of time.
The next fall I visited the same place, and unexpectedly to myself, the annual session of that Conference occurred there at the same time. When this minister made his report, instead of boasting of success over the seventh day, he had rather a doleful story to tell of himself, and among other things stated that during the past summer he had had “hard sledding.” He seemed considerably softened in his feelings, and treated me with much more respect than he did six months before.
S. B. WHITNEY.

“SET YOUR AFFECTIONS ON THINGS ABOVE.”

By Sarah Clarke

“Set your affections on things above, and not on things on the earth.” This is a plain command, and one may think at first thought that it is an easy one to obey, nothing difficult about it; but as you enter upon it, before you are aware, unless you are very watchful and prayerful, your affections are where the precious word has plainly stated they should not be. Yes, your treasure is here; but perhaps you do not know this, and if any one should ask you if you had a good hope, a sure foundation, your reply would be, I have.
And how many in the great day of God will be self-deceived in regard to their hope! Sad thought! If we would make sure of the eternal inheritance, we must walk very carefully and humbly. And just now, how important that we examine ourselves. David says, “Thy word is a lamp unto my feet, and a light unto my path.” That word may inspire us with hope and courage, if we will but take hold of it, and study it, feeling that our eternal life depends upon it. And if we feel that we must have eternal life, we must work for it, live for it, strive for it, lest we be found sleeping at our post, and finally have to take up with the sad lamentation, “The harvest is past, the summer is ended, and we are not saved.” Who can imagine or conceive of the heart-rending cries that will go forth with these words? Now, now, while probation lingers is the time to make sure work.
Sarah Clarke.
Portage, Ohio.

JOHN ATKINSON

By John Atkinson

Wisconsin.

I separated from Bro. Decker, Dec. 25, and went to Hillsborough, where I found a little band of nine brought out by Bro. Crandall's labors about a year since. I staid with them one week, and held meetings, and tried to encourage them to duty and diligence in the cause. Then I left for Baraboo, and held meetings till the following first-day. Brethren came in from Dell Prairie, Hundred Mile Grove, and other places. Bro. N. M. Jordan assisted in the services. The Spirit of the Lord came into the meetings in power. Two were added to the church. We left them greatly encouraged.
Jan. 9, I went to Tomah, where I held meetings till the 14th. One was added to their number. The Lord blessed the word spoken, and the church was greatly encouraged. I attended the quarterly meeting at Leon, Jan. 19, when three were added to the church.
The 23d I left for Mt. Pisgah; and held meetings until the 28th. Quite an interest was apparent, the house being well filled with attentive listeners. Our views on the Bible had been very much misrepresented to this people by other denominations, and they came out to hear for themselves. Their prejudices were removed, and some stated that they had never heard so much Bible preached before. In all of these places, the tithing system was presented, and unanimously adopted; also there was pledged $165.75 for tent and camp-meeting fund, one-fourth paid down, and the balance to be paid the first of April next. The people seemed heartily to receive the principle of laying by one-tenth of their income for the Lord. To the Lord be all the glory for his prospering hand.

JOHN ATKINSON

Sand Prairie, Jan. 31.

BRIEF EXTRACTS FROM LETTERS.

We are every day in receipt of letters from various ones, expressing their love for the truth, thanks for the paper, &c. It is impossible to print a tithe of them. We give below a few brief extracts:—
John Starr writes, “I am grateful for the REVIEW, for I do feel that God has blessed me through its columns.” “I have taken the REVIEW two years, and most all of the papers have been read by others. Many of them come back, then I send them again and again.”
R. A. Worden says, “The REVIEW has been our only Sabbath preacher for fifteen years, and its weekly visits are hailed with as much delight as an inn by a weary traveler.”
D. A. Judy writes, “This is the second Sabbath that I have ever kept. I am the only Sabbath-keeper in this part of the county. I may be persecuted, but by the help of God I want to live a prayerful life and overcome.”
J. R. S. Mourey writes from Va., “Bro. H. J. Baxter and myself kept last Sabbath, the first in the New Year, and the first we ever kept. The consideration of the Sabbath of the Lord has thrown a halo of light across my path such as no other subject could have given. I wish to labor in this cause to the extent of my means.”
Sr. Cora Thayer writes from Georgetown, Colorado, to the brethren and sisters in Mich., her former home, “Through the kindness of a sister in Flint, I have received the REVIEW, and in this way would return thanks for it. There are a few here who are interested in the Sabbath question. I think a good work could be done here if we could have a course of lectures. The place has about three thousand inhabitants. . . . I came here an invalid, but by the blessing of God my health is restored.”
E. T. Hamberg, of Illinois, writes in a business letter, “Please send me ‘United States in Prophecy.’ I have read ‘Thoughts on Revelation,’ and have been repaid many times the price of the book in doing it. About five years ago, I chanced to pick up a paper out in Iowa. It was the REVIEW. I became interested in the truths that were in it, and have been reading it and the SIGNS part of the time. Pray for me, that my faith may be strong to battle with those of a different belief, for I am alone.”

QUARTERLY REPORT OF THE ILL. T. AND M. SOCIETY.

By G. W. Colcord; F. M. T. Simonson

The quarterly meeting of the Ill. T. and M. Society was held at the Marsh school-house near Aledo, Mercer Co., Ill., Jan. 14, 1877, convening at 4 P. M. After singing, Bro. I. Colcord offered a fervent prayer, which was followed by the reading of the minutes of the previous meeting and their acceptance. Report of work for the closing quarter was as follows:—
District No. 1 No. 2 No. 3 No. 4 No. 5 No. 6 No. 7 No. 8 No. 9 No. 10 No. 11 Total
Membership 25 24 47 31 8 10 47 16 66 17 27 375
No. reports 104
No. drops 48
Families visited 50
Families written 62
Letters written 187
New subscribers 100
Periodicals distributed 656
Tracts & pamphlets distributed—pages 17,983
Tracts & Almanacs distributed 31,405
Received on what? & fund 450
Amount received by donation $111.10
Amount received by book sales $92.50
Membership fees $2.15
Amount received from each district $31.00
Dist. No. 5 received praise for the labor performed with its small membership. It was held up as an example to other districts. It was found that Dist. No. 9 had distanced the others in several particulars, which can be seen by an examination of the tabular statement.
Bro. Ivory Colcord made remarks concerning donations, which made some wish for a short-hand reporter, that all the members might get them through the REVIEW. He spoke of the cost of tracts, of their character as eye-openers, and their great utility in missionary labor. He hoped all would remember that by frequent small additions to our donations we swell the sum even beyond our expectations.
Eld. G. W. Colcord then called attention to Eld. James White’s suggestion to proportion donations according to possessions, approving of a sum equal to one-third of the donor’s S. B. Eld. R. F. Andrews stated that without funds we must close operations, or get an immense debt over our heads. He offered the following motion:—
Moved, That this body approve and recommend to the State Society the plan recommended by the General Conference; viz., the donation of a sum equal to one-third of our S. B. Carried.
As Dist. No. 11 had assisted Dist. No. 6, it was voted to suggest that Dist. No. 4 assist Dist. No. 8, Dist. No. 3 help Dist. No. 10, and Dist. No. 2 aid Dist. No. 7.
Some cases of affliction then occupied attention. Attention was called to judicious distribution. It is not the number of pages that will tell as much as the number of readers.
The members were catechised upon the Constitution. District secretaries were requested to reduce Almanac distribution to pages, as it is highly necessary that all use the same standard in computation. Then followed instruction in parliamentary usage.
Adjourned sine die.
G. W. Colcord, Pres. F. M. T. Simonson, Sec.
P. S. Dist. No. 7 is entirely out of debt by a recent payment by themselves.
F. M. T. S.
Continue reading: THE FIRST BEATITUDE