Reader, prayer is the language of need and of dependence. You need many things, and you are dependent for them upon a higher power than man. Let me then ask you, Do you pray?
I hope you will not misunderstand this question, for it is very important. I do not ask whether you go to church or stay at home. I do not ask whether you read prayers from a book, or whether you say prayers from memory, or whether you compose prayers extemporaneously. I do not ask whether you have a special “gift” of prayer, or whether you pray long, so long that men get asleep before you close; or loud, so loud that men hear you for miles; or low, so that your voice almost dies upon the air when it is uttered; or eloquently, so that men are charmed with your words and your tones; or broken, and uncouthly, so that the refined will feel that your sentences grate upon their ears. No; my question is not about the place or the manner of your praying, but the fact, Do you pray? I do not ask from idle curiosity, but from sincere and friendly interest, and that you may carefully ponder the question, Do you pray?
I have several reasons for asking. One of them is, all men ought to pray. All are dependent, and needy, and guilty; and prayer becomes such persons. Another reason is, many men think that they pray when they do not pray as they should. Some pray to idols, to images, to stocks and stones; to men, to saints, to the dead, and to many things that can neither hear nor help them. Some pray, too, in such a way that their prayers are not heard. Some persons pray to be heard of men, and have their reward in being thus heard. Another reason is, many men do not pray habitually at all. Hundreds hardly ever pray. They curse, they blaspheme, they swear, but they do not pray. Some say prayers, and read prayers, and make prayers, but they do not truly pray. Their whole lives show this, for praying will cause men to cease from sin. Their deaths show this, for those who truly pray can die in great peace. One more reason why I ask this question is, all men must and will pray—if not here, hereafter; if not now, by-and-by. Men must knock at mercy’s gate, either while it is open, as it is now, or when it is shut, as it will be ere long. Men will surely pour out their petitions—if not for pardon, while there is time, it may be for refuge, when it is too late. If not for mercy to cleanse the soul, it may be for water to cool the tongue. If not for Christ to save them, it may be for rocks to fall on them. If not for God to pardon them, it may be for mountains to hide them. If they will not pray to share Christ’s mercy, they may pray to shun his wrath. If they will not pray in health, they may in sickness; if not in security, perhaps they will in danger; if not in life, they may in death; if not in probation, they will before the judgment-seat of Christ. Then every knee shall bow, and every tongue shall confess to God. So, since all these things are true, I venture, in view of them all, to ask you the question, Do you pray?
Not, did you pray once? for no doubt you have prayed in some hour of danger, in the storm, the shipwreck, the collision—in some time of sickness, the fever, or the pestilence—in some hour of sorrow, bereavement, misfortune, or distress. No doubt you prayed then. Nor do I ask whether you have promised to pray if God would spare you till now—very likely you may have made such promises which God remembers, even if you try to forget them. Nor do I ask whether you intend to pray by-and-by when you get rich, or old, or sick, or great in this world. I have no desire to put these questions. I believe you have prayed—I presume you have resolved and promised to pray sometime, and I know you will pray by-and-by. My question only has respect to the present time. It is this, Do you pray? It is not whether your friends pray—nor whether you were taught to pray by a pious mother when you could scarcely lisp “Our Father which art in Heaven”—not whether you think prayer a very good thing—but, Do you pray?
You are a sinner. Do you ask how I know? Because all have sinned. Sin, when once committed, cannot be undone. It is done. The only remedy that can save from its consequences is Christ. “The wages of sin is death.” Rom. 6:23. This we have as our certain doom unless we escape through Christ. He offers salvation if we will seek and ask for it in sincerity and truth. So we must all pray, or die the second death. You desire to live forever, you wish to escape the dread results of sin. This can only be done by prayer. Do you pray?
Are you afraid to pray? You need not fear. The prayer of penitence is never rejected at the throne of God. One man, a publican, smote on his breast, and with downcast eyes cried, “God be merciful to me a sinner,” and God heard him, and he went down to his house justified. Another, in the agonies of death, said, “Lord, remember me when thou comest into thy kingdom,” and in that very hour Jesus gave him the promise of being with him in paradise. A blind man cried, “Thou Son of David, have mercy on me,” and at Christ’s word he received his sight. So thousands have prayed, and, praying, have received the Saviour’s answer, “Thy sins which are many are forgiven thee, go in peace and sin no more.”
David prayed, and God delivered his soul from blood guiltiness, and brought him out of the horrible pit and the miry clay, and placed his feet upon a rock, and put a new song in his mouth. Paul prayed while in his blindness and darkness, and he arose and was baptized and washed away his sins, “calling on the name of the Lord.” Peter prayed, John prayed, all good men have prayed, and have passed from the bondage of sin to the peace of Christ by the way of prayer. I have passed over that same way, and I know, reader, that if you will but pray in sincerity of heart, you shall have pardon. Oh, pray! while the Holy Spirit kindles within your heart the warm desire; lift it up to God, and take this as your word of comfort, “Whosoever shall call on the name of the Lord shall be saved.” Acts 2:21. Are you saved? Do you call upon the name of the Lord? Do you pray?
But perhaps you are a Christian. If so, do you pray? You have found peace by prayer. Do you continue to pray? Do you live near the Lord? Do you “pray without ceasing”? Do you “watch unto prayer”? Are you “praying always in the Holy Ghost”? Do you “ask that you may receive”? Do you pray like the widow, crying day and night? Do you ask like a hungry child crying for bread? In a word, do you pray? Not, do you make long prayers for a pretence? Not, do you go through dead and dry forms? But, do you pray, humbly, fervently, believingly, and earnestly? Do you lift the heart and bend the knee to God? Do you pour out your soul before the Lord in holy pleading for his blessing upon yourself, your friends, and all around you? Do you seek for God’s help to strengthen you for the battle, and gird you for the race? Briefly, Do you pray?
Are you a wanderer from God? Once you prayed; but by neglecting to pray you have strayed far from the Lord. Wandering sheep! the shepherd seeketh thee, and calleth thee! Come to Christ. Confess your wanderings. Begin anew to pray. Poor prodigal, hungry and despised, arise, and go to your Father. Tell him how sadly you have wandered, and how bitterly you repent. Turn with weeping and with prayer unto him. Come, and there shall be joy in Heaven over your coming.
Do you pray, O sinner? Soon prayer will be of no avail. Now prayer may be offered and accepted. But at last, when the Judge cometh, there will be no mercy-seat accessible, and sinners’ prayers will be in vain. Till then, this question is of importance, Do you pray?
By-and-by we shall pray no more. Our supplications offered up “with strong cryings and tears,” shall be exchanged for the swelling anthems of the glorified beyond this world of woe. The mirth of the godless and the gay shall change to prayer, to dismal, wailing, fruitless prayer—prayer for refuge from impending wrath, prayer for hiding beneath rocks and mountains. Friend, will you pray or sing in that day? That depends upon the present life; upon the answer to this question: Do you pray?—Selected.
GAVE HER CHOICEST.
They who give only their poorer powers, and present only second-rate offerings, in religious service, sin against their better knowledge. How fixed in the human soul is the conviction that Heaven does not accept such, is seen in all the agonizing surrenders and tragic sacrifices of pagan faith.
The insane deed of blood of which the Freeman child, in Pocasset, Mass., was the victim, was a like convulsion of blind obedience—as utterly uncontrolled by the religion and spirit of Jesus as was the act of the poor Hindoo mother of Kedgeree.
This woman lived on the Ganges, near Sanger Island, and she had a pair of beautiful twin babes. But one of them was a girl, and blind, and the benighted mother on that account supposed herself under “Gunga’s” curse for some offense she had done.
A missionary’s wife heard her lamenting, and heard the story of her grief. The god must be appeased, the woman said. He was certainly angry, or the children would have both been boys, and with good eyes. She would have to make a sacrifice to soothe his wrath. The Christian lady did what she could to impress her with better teachings, but with little effect. She left her sadly, but not dreaming what the wretched mother meditated doing.
A day or two later the lady called again. As before, the mother sat beside the little basket-cradle weeping—but there was but one babe in the cradle. It was the blind girl. The other had been drowned in the Ganges! The Christian lady was horror-struck when she knew the truth.
“Unhappy woman!” she exclaimed; then after a silence she added with something more like pity, “If you were driven to do this, why did you destroy the one you loved, and spare the one you hated?”
The woman sobbed and beat her breast. “Oh, it is that that breaks my heart,” she said. “The god must have the best. When I had a perfect one, he would not take the other. Alas, my boy, my boy!”
Why should so many who live in this land of light be shamed—not by the deed—but by the devotion of such cruel heathen belief? Under the gentle law of Christ we know that God’s demand for the best we have only bids us use it for him, and devote it to him, not destroy it.
If we serve him selfishly, may not even the poor, dark-souled Hindoo mother of Kedgeree rise up and condemn us?—Youth’s Companion.
THE KING’S SHIPS.
By Carl Spencer
God hath so many ships upon the sea!
His are the merchantmen that carry treasure,
The men-of-war, all bannered gallantly,
The little fisher-boats and barks of pleasure,
On all this sea of time there is not one
That sailed without the glorious name thereon.
The winds go up and down upon the sea,
And some they lightly clasp, entreating kindly,
And waft them to the port where they would be;
And other ships they buffet long and blindly.
The cloud comes down on the great sinking deep,
And on the shore the watchers stand and weep.
And God hath many wrecks within the sea;
Oh, it is deep! I look in fear and wonder!
The wisdom throned above is dark to me;
Yet it is sweet to think his care is under;
That yet the sunken treasure may be drawn
Into his storehouse, when the sea is gone.
So I, that sail in peril on the sea,
With my beloved, whom yet the waves may cover,
Say: God hath more than angels’ care of me,
And larger share than I in friend or lover.
Why weep ye so, ye watchers on the land?
This deep is but the hollow of his hand!
—Carl Spencer.
MORE OF CHRIST.
By H. N. Powers
THOSE who call themselves Christians need more of Christ. How few, comparatively, who believe upon him, grow up to a symmetrical manhood in his service! How few feel that they are called to be saints—their vision filled with his exceeding beauty; self and sin crucified—like a hymn melodious with joy, even amid dark and rugged ways! More of Christ is needed by preacher and people, by the lofty and the lowly, the wise and the unwise. The multitudes who grope in spiritual ignorance, who stagger under their burden, who shudder with their fears and woes, who are gliding toward terrible vortices in the giddy whirl of business and pleasure, need more of Christ. More of Christ would make that sad house bright, that wavering soul steadfast, that mourning heart glad, that burdened conscience light; would impel to merciful labors that selfish nature, and make those who stand apart in enmity clasp forgiving hands. More of Christ would smite down sectarian walls, strip the covering from the ecclesiastical shams, hush the whine of cant, blow soft winds of refreshment to weary wanderers, win outcasts to the fold, wipe stigmas of exclusiveness and mammon from the church, lead the joyous flock by still waters, and make the desert blossom as the rose. More of Christ is what we all want in our hearts, our homes, our churches, our business, our politics, our schools, our literature, our art, our government; more of his sweet, holy, courageous, sacrificing spirit, more of his patience, his love, his tender appreciation of man. Yea, we want him as our own precious Redeemer, whose blood cleanseth from all sin.—H. N. Powers.
DISAPPOINTED PEOPLE.
An article on disappointed people, in The Christian at Work, of Aug. 28, 1879, closes with these cheering words:—
Still, let the army of the disappointed ones take courage. If, amid apparent failure, we preserve our own self-respect, that is much! If we hold fast to our trust in God, that is much! If, through sorrow’s night and danger’s path, we are going home, going home, that is much! Perhaps, though we fail of the star on the shoulder here, and never attain even to brevet rank in this world, the Captain of our salvation may reward us when the campaigns are over, and crown us when we sit at last in the light of his smile. Let us take courage. We are obscure, and our work is small. We sing songs, but our harps hang on the willows. We write essays, and the world is too busy to read them. We bring home the week’s wages, and it takes every cent to pay the week’s bills. We rock the cradle, we weed the garden, we wind the clock, we lie down, we arise. One day is like another, and the last is coming on fast. But be of good cheer, and lift up joyful eyes, for disappointment and trouble and loss shall all work together for our good, if we belong to the Lord Jesus, and love his name, and wait for his appearing.
Our Gems.
“A little balm, and a little honey, spices, and myrrh, nuts and almonds.” Gen. 43:11.
—THERE is immense wisdom in the old proverb—“He that is slow to anger is better than the mighty.”
—AS the body cannot live without food, so the soul cannot preserve the grace of God, its life, without prayer.
—IF the way to Heaven is narrow, it is not long; and if the gate be strait, it opens into endless life.—Bishop Beveridge.
—THE affected gayety of a wicked man is like the flowery surface of Mount Etna, beneath which, materials are gathering for an eruption that will one day reduce all its beauties to ruin and desolation.
—I VENERATE old age; and I love not the man who can look without emotion upon the sunset of life, when the dusk of evening begins to gather over the watery eye, and the shadows of twilight grow broader and deeper upon the understanding.—Longfellow.
—SPEND your time in nothing which you know must be repented of. Spend it in nothing which you could not review with a quiet conscience on your dying bed. Spend it in nothing which you might not safely and properly be found doing, if death should surprise you in the act.
—THERE are two things that always pay—working and waiting. Either is useless without the other. Both united are invincible, and inevitably triumphant. He who waits without working is simply a man yielding to sloth and despair. He who works without waiting, though ever faithful in his strivings, misses results by impatience. He who works steadily and waits patiently may have a long journey before him, but at its close he will find his reward.
—Do not look for wrong or evil,
You will find them if you do;
As you measure to your neighbor,
He will measure back to you.
Look for goodness, look for gladness,
You will meet them all the while,
If you bring a smiling visage
To the glass, you meet a smile.
—Alice Carey.
—Do not get vexed at what people say of you. Let them speak while you endeavor to do the will of God. You will never succeed in pleasing men, and it would not be worth the trouble if you could. A little silence, and great peace of soul with communion of the Spirit will compensate you for all the injustice of men. We must love our fellow-men without depending on their fellowship, and seek to win their love by kind words and deeds, leaving our lives, our reputations, and our characters with Him who careth for us.
TO CORRESPONDENTS.
40.—THE 2300 DAYS.
An Episcopalian minister here [Lindleytown, N. Y.] who claims to be a Hebrew scholar, in an opposition discourse on the Sabbath question, referred to our view of Dan. 8:14, and remarked with a great flourish of triumph that there was nothing in the original answering to two thousand, but that it was simply three hundred evening morning. In a private conversation he admitted that there was a word in the original answering to the numeral two, but that the first shade of the meaning of the next word, or the word to which it relates, was that of ox or cow, the next myriads, and then came the words three hundred evening morning. Will you give a criticism on this point? J. W. K.
Ans. We are surprised at the modesty of that minister's claim; for if a person takes the liberty to deny that the words two thousand are in the text, we do not see why he should not deny that the words three hundred are there; in fact we do not see why he should not deny that the text itself is there; for he might just as well deny the one as the other. We have long wondered where the denials of our opponents would stop. Each one denies the point best suiting his purpose; and if we put them all together, we have a clean sweep of most of the important doctrines of the Bible.
As to Dan. 8:14, such commentators as Clarke, Scott, Henry, Jenkins, Bagster and Cobbins, give us no intimation that the words two thousand are wanting in the text, but comment upon them just as though they were there. We know of no commentator who omits them. Secondly, we know of no writer on chronology who omits them. Such writers as Hales, Bliss, Archbishop Usher, etc., recognize them as a part of the text. We have never before heard the suggestion by any one that those words were wanting in the text. Thirdly, we turn to the Septuagint version on this text, and there we find the word δισχίλιαι, two thousand. We turn to the Englishman's Hebrew Concordance, and there find the word אֶלֶף, eh-leph, thousand, and Dan. 8:14 cited as an instance of its use. We turn to Bagster's Hebrew Lexicon and find the word and its definition as follows: “אֶלֶף m., a thousand; dual אַלְפַּיִם two thousand; pl. אֲלָפִים thousands.” We turn to the Hebrew Bible, and there we find the word, not in the singular or plural number, but in the dual number as given above, meaning two thousand, no more, no less!
As to our friend's ox definition, he would give us a sublime rendering, would he not? “Unto two oxen and three hundred days.” But some men are seemingly willing to make nonsense of any part of God's word, if they think they can thereby make a point against Adventism. It is true that the word in a certain form means oxen; but how it has come to have this meaning the lexicons tell us so plainly that no one need go astray in the matter. Thus Gesenius gives the word אלף, and defines thus: “To join together, to associate; whence אלף a thousand, a family; kindred senses are: to be accustomed, wonted, to learn. Hence אלוף, אלף ox.”
Gesenius further says that this word meaning oxen is found only in the plural. The singular is found only in the name of the first letter of the Hebrew alphabet, aleph. But, as we have seen, the word in Dan. 8:14 is neither singular nor plural, but dual, meaning two thousand. The word first means a thousand; a derived definition bringing out a kindred sense gives to the word in a particular form the meaning of oxen. But any criticism that would try to make out that the word is not found in Dan. 8:14, or that it there means an ox or cow, is a fraud.
Please explain Jer. 3:16, which reads: “And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the Lord, they shall say no more, The ark of the covenant of the Lord; neither shall it come to mind; neither shall they remember it; neither shall they visit it; neither shall that be done any more.” J. S. T.
Ans. The next verse says that Jerusalem shall be called “the throne of the Lord; and all nations shall be gathered into it.” Commentators endeavor to apply this to the Christian dispensation. But it evidently refers to the future; for all nations are not gathered into any Jerusalem now. We do read of a time, however, when all nations, “the nations of the saved,” shall walk in the light of the New Jerusalem, when it shall have been established here upon earth. Rev. 21:24. Again, the time never comes in this dispensation when we are not to think upon the ark of the covenant; for under the sounding of the last one of the seven trumpets, the “temple of God is opened in Heaven and there is seen in his temple the ark of his testament,” or covenant. But in the future new city John saw no temple. Rev. 21:22. For all mediatorial service such as has been, and is still, connected with the ark of the covenant, will forever have passed away. The expression, “when ye be multiplied and increased,” doubtless refers to the completing of the number of those who are to be saved.
A DAY TO BE REMEMBERED.
If, aside from the Sabbath, there is one day which Seventh-day Adventists have occasion to remember, and in some way distinguish, above all others, it is the day on which the great prophetic period of 2300 days ended, and the cleansing of the heavenly sanctuary commenced. That was the tenth day of the seventh month, Jewish reckoning, of the year 1844, which was the 22d of October, according to the present style of reckoning.
The 22d of October is the anniversary of this important event. Just before his recent departure for Europe, Bro. Andrews suggested that it would be most appropriate for our people to distinguish that day, each year, by public meetings, or other appropriate exercises, which would bring fresh to our minds the momentous events which then occurred, and give us a more vivid sense of the solemn time in which we are now living. Believing that this suggestion will be received with peculiar favor by our people, we make it thus public through the REVIEW.
There has been no day, probably, since the birth and crucifixion of Christ, which marked the fulfillment of so many prophecies as this. Here the angel's solemn oath of Rev. 10:6, that there should be time [prophetic] no longer, was fulfilled; for all definite prophetic periods then expired. Here began the finishing of the mystery of God. Rev. 10:7. Here the seventh angel began to sound. Rev. 10:7. Here the temple of God was opened in Heaven. Rev. 11:19. Here the grand judgment scene of Dan. 7:9, 10 was inaugurated. Here the king in the parable, Matt. 22:1-13, came in and began to examine the guests. Here began the work of Christ in confessing before the Father the names of those who had confessed him before men. Matt. 10:32. Here the open door which no man can shut was set before the Philadelphia church. Rev. 3:8. Here began the blotting out of sins preparatory to the time of refreshing which just precedes the coming of Christ. Acts 3:19, 20. Here began the blotting out from the book of life the names of those who did not endure the Christian warfare, but defiled their garments. Rev. 3:5. Here commenced the cleansing of the sanctuary. Dan. 8:14; Heb. 9:23.
All this work, it is true, has so far been confined to the dead of past generations; but it is no less surely going forward. And soon it will come to the living, when all will be finished. How appropriate that on the day named the evidences of these great truths should be the themes of new study and review, and that our souls should become freshly inspired with these life-giving truths.
THE VERMONT CAMP-MEETING.
By George I. Butler
This meeting was held in a beautiful pine grove a short distance from the depot at Essex Junction, on the grounds used several years ago. Services commenced Wednesday night. Bro. C. W. Stone gave a discourse that evening. Bro. W. C. White and myself reached the ground after the services. The preaching fell to Bro. Stone and myself, as Bro. Hutchins was suffering from a cold and feebleness. Bro. and Sr. White, with whom I had been laboring at the New England and Maine meetings, had gone with Eld. Goodrich to attend the Carthage, N. Y., meeting. Our meetings the first day were of much less benefit than they might have been, because only about half of the people were there. When will our people learn to come at the beginning of our meetings and stay till the close?
About 250 of our own people were present in all, and upwards of thirty tents were upon the grounds. Our evening meetings were quite well attended by the citizens. Sunday there would have been a large crowd, as there was a special excursion train from Burlington, but it was a very rainy day, and only one car-load came.
Sabbath morning, at 9 o’clock, we had a good Sabbath-school under the direction of Bro. W. C. White. That branch of the work in Vermont was looked after thoroughly by him, and seems to be in an encouraging condition.
During the day the Lord came very near, and many hearts were melted in tenderness. I should judge that upwards of 150 were forward for prayers, and deep feeling was manifested. The social meetings were quite free. On Monday we made special efforts to reach the unconverted, and those who were far backslidden from God. Quite a number moved forward, nearly all of whom bore testimony, expressing deep penitence and a desire for God’s blessing. Still we did not see such a general outpouring of God’s Spirit in the meeting as we desired.
We long to see our camp-meetings characterized by the special outpouring of the Spirit of God; and we have no doubt they might all be so if our people would feel the importance of these blessings as they should, and seek for them with all the heart. But so many are measurably indifferent and careless that a general blessing is not always experienced. Oh! when shall we all feel the inestimable worth of a living experience in the blessings of Heaven? In many of our meetings this season it has seemed to me that God had placed within our reach a rich blessing sufficient to fill our hearts to overflowing with a sense of his love and goodness, and he is able to give us just the strength we need to do the work of God for this time; but it seems to elude our grasp because we do not as a people feel its importance enough to seek for it with all the heart, and so we do not get the strength we so much need. We do not press our petitions as we should. God holds his blessing in store for those who realize its value and are willing to make a sufficient effort to obtain it.
A good move was made in the temperance work, and an association was organized for the State of Vermont. We obtained 173 signers to the teetotal pledge, which with fifteen who had signed at the Canada meeting, made 188 in all; 117 paying the fee, and becoming full members. Some had gone home before the work was completed. A good degree of enthusiasm was manifested on the temperance question.
The T. and M. work was also considered, and the reserve fund, which had been partially raised before, was advanced till upwards of $500 had been pledged for it. As their society is about out of debt, there is nothing to hinder a general move in advance, and the doing of much good. Excellent remarks were made by Bro. White, to impress upon the minds of all the necessity of doing more in this important field.
Bro. C. W. Stone was ordained to the gospel ministry by the laying on of hands and prayer. Bro. Hutchins offered prayer, and the aged father of Bro. Stone gave a most solemn and affecting charge. It was an impressive scene, which will be long remembered by those who witnessed it. We left in the morning very early, before the parting meeting. So closed our camp-meeting. GEO. I. BUTLER.
SPREADING THE TRUTH.
By Eliza H. Morton
Having become established in any opinion ourselves, it is quite natural for us to desire to bring others to embrace the same sentiment. In religious matters the motives that prompt missionary labor are not always praiseworthy. Some people take pride in exerting an influence upon the judgment of men. Some labor for pecuniary reward. Some take pleasure in surpassing other workers in the amount of labor performed, and some work from a natural activity, while others have a deep principle of love and a sense of duty rooted in the heart. Missionary workers should examine their motives. Disinterested benevolence should be the main-spring of every act, and love to God and man the motive power.
The manner of performing missionary labor is important. The truths intrusted to the latter-day church are sacred, and unconsecrated hands mar their beauty. Individuals often bring a reproach upon the cause by want of forethought and prayer. In their zeal for the truth they approach others on unsuitable occasions, and in a rough, blunt way accuse them of error. Some are imprudent enough to enter meetings appointed and held by other denominations, and there undertake to explain doctrinal points. Prayer-meetings have often been spoiled because the presence of outsiders caused some brother to feel that he must give a doctrinal exhortation (or rather discourse). The influence of such things is against the truth. The prayer-meeting is no place for sermonizing.
In approaching individuals with an unpopular truth, the most favorable opportunity should be selected, and the greatest friendship manifested. Christ taught us to be gentle in our address to others. We can do this, and still declare with meekness the “whole counsel of God.” Ridicule and sarcasm are dangerous weapons, and should never be employed. Individuals should be led to investigate truth for themselves, and to arrive at conclusions from their own reasoning. Human nature dislikes to have anything forced upon it. Old theories are not easily overthrown, and time must be given for the mind to enter a new channel of thought.
Much depends upon an obliging manner; and even when a point is yielded by an opponent, no triumph should be expressed by voice or act. Kindness should ever be shown toward the one enlightened, and an overbearing spirit should be avoided.109
In nearly every church there are members who have a “zeal not according to knowledge.” These impetuous and often ignorant men hurl the truth at the heads of their neighbors, and fill communities with prejudice. We should “let our light shine,” and not blow it out with bluster. An upright, godly life is better far than mere words. The world notices the consistent Christian, and says, “There is an honest man. His views of the Bible are somewhat peculiar; but his life is consistent, and he may be correct in his theology. We will investigate the matter when we have a chance.” A tract given, or a word spoken at the proper time, under such circumstances, may prove a light in a dark place. “Be ye wise as serpents and harmless as doves.”
ELIZA H. MORTON.
Allen’s Corner, Maine.
MAINE CAMP-MEETING.
By James White
The Maine State annual Conference and camp-meeting were held at Waterville, Me., Sept. 4-9. The grounds were pleasant, the weather generally fine, and the meeting from first to last, good. There was a larger attendance of brethren and sisters on the ground than at any previous camp-meeting in Maine. There were forty family tents, besides the two congregation tents. The Sabbath-school and the services on the Sabbath were as interesting as those of other camp-meetings.
Eld. Butler was present, ready to lift at the wheel of every good work. W. C. White assisted in the Sabbath-school and temperance movements, and the tract and missionary work. Elders Goodrich, Weber and Hersum, of the Maine Conference, were present, and did good service as laborers in public, and in the family tents.
On Sunday the crowd numbered two or three thousand. In the morning we addressed the people, setting before them some of the reasons of our faith and hope. In the afternoon Mrs. White spoke to an increased congregation, on the theme of Christian temperance, in her usual earnest and impressive manner. The services of the day left a friendly feeling upon the minds of those who heard, and kindled the fire of hope, faith and good cheer in the minds and hearts of the brethren.
The business session of the Maine Conference passed off in a harmonious and Christian manner. The particulars of the business meetings are given in another column. The Maine Conference was ready with a tithe of the tithe of their increase for the General Conference, amounting to $111.
The brethren came up to the temperance work nobly. Up to near the time of the close of the meeting, 182 had signed the pledge.
In company with Mrs. W. and our children we took a few spare days before and at the close of the Maine camp-meeting to visit those relatives who did not meet us at the meeting. These flying visits were pleasant, and we trust profitable, notwithstanding their brevity. Closing with a night at South Hampton, N. H., with a brother who is a regular Baptist minister, we promised ourselves a month in Maine in the summer of 1880, when we hope to hold a general meeting in Aroostook county. J. W.
INTERESTING TO TEA-DRINKERS.
By S. N. Haskell
The Chinese immigration to this country is very great, and they mostly land upon the Pacific coast. It is estimated that there are at least fifty thousand in San Francisco alone, and in all the cities and small villages from southern California to Washington Territory, there are what are called “China towns.” Here we find them living in small dirty huts. Sometimes, although it is against sanitary regulations, they will line a room eight feet square with bunks, placing one above another. They frequently live in the lowest and filthiest part of the city or village.
As soon as the Chinese die, their friends, if able, return them to China. This is according to their religion, and those thus sent are packed in tea. On their arrival the tea is removed, dried, sent back, and sold to Americans. The Chinamen are great tea-drinkers, but it is a universal and well attested fact that they never, after coming to this country, drink the tea Americans drink. They have their own tea trade. Frequently, after becoming acquainted with American families, they have been known to say, “Your tea no good;” but will give no reason why, unless compelled to do so. It is a secret among them.
Since learning the above I have made much inquiry, and have found an abundance of proof to sustain the statements I have made. Indeed, they have been corroborated in every instance. If there are any S. D. Adventists who object to signing the teetotal pledge because they are tea sippers, may God pity them.
S. N. HASKELL.
Sabbath Contributions.
By L. H. Ellis; N. Battin
The minds of some “conscientious” ones are greatly exercised in reference to the lawfulness of making offerings upon the Sabbath; hence the penny contribution adopted by most of our Sabbath-schools is strenuously opposed by such. We therefore deem it proper to offer a few arguments in support of this custom.
The question to be decided is simply this, Is an offering made for the support of the Lord’s work lawful upon the Sabbath day? The proper decision of this question involves an examination of the Sabbath law with reference to what is forbidden and what is not forbidden. All must concede that absolute rest is not necessary to the proper observance of the Sabbath. It is duty to exercise faith upon the Sabbath; and as faith without works is dead, some class of works must be lawful also.
Let us then inquire what works are forbidden, and then ascertain if offerings come under that head. The commandment simply forbids our work. “Six days shalt thou labor and do all thy work.” The prophet Isaiah describes proper Sabbath observance in the following language: “Not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words.” Isa. 58:13. From these passages it must be evident to every candid mind that the Sabbath law prohibits all work that is ours, while it permits labor for the Lord.
It remains to be decided, then, whether giving for the support of God’s cause is to be placed under the head of our work or the Lord’s work. It seems that no one need mistake here. Giving for the support of the Lord’s cause is just as much a part of his work as preaching the gospel. We can just as reasonably exclude one from the Sabbath as the other. One way to honor God is to observe his holy Sabbath. Isa. 58:13. Another way is to honor him with our means. Prov. 3:9. How appropriate to bring these two together.
Paul mentions giving in 2 Cor. 8, and calls it a grace or gift (verse 6, see margin), and classes it with faith, and utterance, and knowledge, all diligence, and love to the ministry. Verse 7. Are not all these things lawful upon the Sabbath? Then why is not the grace or gift of giving, which is classed among them, also right? Again, the apostle declares that it proves the sincerity of our love. Verse 8. Certainly it is eminently proper, as we appear before the Lord upon the Sabbath, to present the proof of the sincerity of our love or worship.
The apostle, in Rom. 12, classes giving liberally with the gifts of the Holy Spirit. In verse 6 we read, “Having gifts differing according to the grace that is given unto us.” He then mentions prophecy, the ministry, teaching, exhortation, and liberal giving. Verse 8. (See margin.) Is it not proper to exercise any one of these gifts upon the Sabbath? If it is right to prophesy, minister, teach or exhort upon the Sabbath, the unavoidable conclusion is that liberal giving is also right.
There is such a thing as being over particular about the observance of the Sabbath. The Jews blundered here, and were continually charging the Saviour with Sabbath-breaking. He could not heal a poor sick man without being charged with violating the Sabbath. Do not those who condemn the exercise of one of Christ’s graces, one of the gifts of the Holy Spirit on the Sabbath, display about the same quality of conscientiousness as the hypocritical Pharisee who denounced the Saviour for healing the sick?
We place the penny contribution box before the child, inviting it to bring its little offering every Sabbath. This it cheerfully performs, thus developing and strengthening the principle of benevolence in its heart from Sabbath to Sabbath. Dear brethren, are you not carrying your criticism a little too far against this practice? Would it not be well, before opposing almost the entire body, to search the word of God and find something with which to sustain your objections? Please bear in mind that every advance move of this body has been opposed earnestly by some, and invariably represented as a step toward Babylon, yet time has proved that the move was an advance one. So we believe it will be in this case. We believe the objections to this custom are founded more on prejudice than on any plain testimony of the Bible.