Earlier text: BRIEF ARGUMENTS ON LIFE AND DEATHHEZEKIAH.
By John Nevins Andrews
ISAIAH’S MESSAGE TO HEZEKIAH.
“In those days was Hezekiah sick unto death. And Isaiah the prophet, the son of Amos, came unto him, and said unto him, Thus saith the Lord, Set thine house in order: for thou shalt die, and not live.” Isa. xxxviii, 1. This counsel was given to Hezekiah as a favor from the hand of God. In view of approaching death, there were many things to which he should give close attention, and that he should set in order. Things pertaining to the kingdom, to the maintenance of the worship of God, to the disposal of his property, to the concerns of his family, and to the payment of every debt and the fulfillment of every obligation,—all these demanded particular care and prompt, decisive action. The advice given to Hezekiah is of great importance to many of us. We are about entering upon a new year. To not a few in our own ranks it will be the last year of life. What is the condition of your own house, dear brother or sister? Are your business affairs so complicated that you hardly know yourself how they stand? What could your family do in settling them, were you suddenly taken away? Is your property scattered in many directions, much of it due you in smaller or larger sums from many persons? Would not much of this be lost in case of your immediate death? Do you keep your accounts with sufficient accuracy to have another take your books, and from them settle your business? Are you owing others? Particularly, do you owe many little debts? Do you owe conscience money, i. e., debts due in honor and conscience, where all your deal has not been exactly upright and just? Have you discharged your duty to the cause of God? Have you done in the support of the work of God what you should as you have been connected with it for so many months or years? If you have not, should not this be paid up before you are called hence? If you have done what you should hitherto, is there not even then some portion of your means that should in case of your death be devoted to the cause of Christ, so that being dead you may yet speak? What are your family relations? Is there a liability of dissension among them in settling the estate? Are there not some who are liable to be wronged, who need your care? Have you made your will? Would it not be highly proper and advisable that you should settle your debts, simplify your business matters, put all your accounts in proper order, make your will, and, in a word, set your house in order, so far as business matters are concerned? This would be incomparably better than it is now in case you are taken hence by death; would it not be far better even should you live? HEZEKIAH’S EARNEST DESIRE TO LIVE.
Why did it seem so hard to Hezekiah that he must fall asleep? One reason was because he did not regard death as the gate to endless joys. Thus he writes concerning his own ideas of death and the grave (Hebrew sheol): “Behold, for peace I had great bitterness; but thou hast in love to MY SOUL delivered it from the pit of corruption; for thou hast cast all my sins behind thy back. For the grave [Heb. sheol] cannot praise thee; death cannot celebrate thee; they that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee, I do this day; the father to the children shall make known thy truth.” Isa. xxxviii, 17–19. Hezekiah did not want to be one of the dead; for he could not, while deprived of life, be one of the worshipers of the Most High. The living can praise God; but those in sheol are unable to do this. The chief reason, however, why Hezekiah so earnestly desired to live was, that he might behold the advent of the Saviour. The promise made to Ahaz, his father, having nothing connected with it to throw it into the distant future, must have excited in the minds of pious men the most lively hopes of the immediate advent of Christ. Thus to Ahaz it was said: “The Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.” Isa. vii, 14. We know from Hezekiah’s own words that the thought of dying before this grand event was the chief cause of his reluctance to fall asleep: “I said, I shall not see the Lord, even the Lord in the land of the living.” Isa. xxxviii, 11. Hezekiah was one of those of whom our Lord spoke to his disciples: “For I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.” Luke x, 24. The people of God in ancient times were not indifferent to the advent of the Lord. Death was not then, as now, the hope of the professed people of God. They longed for the coming of Him who should slay death, and give eternal life to all who put their sins far from them. Hezekiah loved the advent of Jesus. Yet even the first advent was far in the future. How different our circumstances! The first advent far in the past; the second advent to be witnessed by this generation, because to this one the promised tokens have been manifested. Thank God! the long night of sin and death is almost past. Now is the time for us to watch. What a triumph awaits those who shall say as they behold Jesus, “This is our God; we have waited for him, and he will save us.” Isa. xxv, 8. Shall we be of those who utter these triumphant words? A PRAYER THAT SHOULD NOT HAVE BEEN OFFERED.
When Hezekiah had reigned fourteen years, there came to him a message from the Lord that he should die, and not live. 2 Kings xx, 1. He had accomplished a great work in behalf of the people of God. His father Ahaz had brought the kingdom of Judah to the verge of ruin by his terrible wickedness. But as soon as Hezekiah had received the throne, he entered upon the work of reform with such earnestness that a thorough and extensive repentance and turning to God among the people was effected. The work for which he was raised up of God was finished. It was better for himself, and more for the honor of God that he should now fall asleep. Instead of setting his house in order, and then humbly bowing to the mandate of Heaven, he begged the Most High to reconsider the matter, in view of his perfect walk before him, and he even wept sore as he prayed. Verse 3. Apparently to show by experimental test the folly of those prayers that are offered for things which God sees it best not to grant, and also of prayers which are offered without submission to the will of God, the Lord granted his request, and added to his life fifteen years. The result is given us in these expressive words:269“But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up; therefore there was wrath upon him, and upon Judah and Jerusalem. Notwithstanding Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the Lord came not upon them in the days of Hezekiah.” 2 Chron. xxxii, 25, 26. Had Hezekiah set his house in order when bidden so to do, he would in thus doing have selected from his sons that one who would have reigned in righteousness. But instead of this it does not even seem that he set his house in order at the end of the fifteen years. For when he died, the succession to the throne was given to Manasseh, who could not have been his eldest son; for he was but twelve years of age, and was born three years after the respite granted to Hezekiah. This boy proved the worst of all the kings of Judah, and filled Jerusalem with crimes which God could not forgive, and which rendered the destruction of the city inevitable. Had Hezekiah submitted to the will of God, and obeyed his counsel to set his house in order, this wicked king would never have ruled in Judah. But instead of this he prayed in such a manner that God saw it best to grant him life, and to let events show the wisdom and the mercy which had once determined that he should, after due time to arrange his affairs for death, fall asleep. Had he done this, Manasseh would never have reigned. Nay, he would never have existed. The ruin of Jerusalem would have been deferred, if not prevented. But he threw everything into disorder by his unsubmissive, presumptive prayer. God saw fit to show the folly of praying thus by what should come of it. Things never recovered their just balance in his whole lifetime. And when at the end of his fifteen years respite, which as he knew the exact bounds of life, must have been a kind of living death to him, he finally fell asleep, his house was not set in order; for a lad who was the most unfit to reign of any who ever filled the throne, succeeded to the government, and ruined the nation. Let us never pray, except in submission to the will of God.” The deliverance of Jerusalem from the power of Sennacherib was an event of the most remarkable character. The hand of God alone was able to deliver the people of God from utter destruction. And that hand was most signally manifested in their behalf. Hezekiah and Isaiah each offered to Heaven humble, importunate prayers for deliverance from the impending destruction. These prayers were heard, and an angel of God in one night caused 185,000 men of war to sleep the sleep of death. Only a few years before this mighty deliverance, wicked Ahaz occupied the throne, and the whole nation was plunged into abominable idolatry. Had the king of Assyria come against the Jews while they were in this situation, the ruin of the nation would have been certain. The arm of God alone could save them, and that arm could not have been extended in their behalf. Prayer for such a people could not have been heard. But Hezekiah having come to the throne, at the very beginning of his reign, entered upon the most thorough and searching reform. Several years were thus employed by him, and a work of great magnitude was wrought for the people of Judah. And now mark the statement of the sacred historian: “After these things and THE ESTABLISHMENT thereof, Sennacherib, king of Assyria, came and entered into Judah, and encamped against the fenced cities, and thought to win them for himself.” 2 Chron. xxxii, 1. He came too late to meet with success. The work of repentance and reform had preceded him. The people of God had put away their sins. He had now not merely to contend with man; for the Lord of hosts was returned to his people, or rather they were returned to him. Hezekiah’s great work of turning to God was just in season to save the nation from utter ruin. When will men ever learn the fact that sin is the cause of all our troubles, and that when we put away our sins, we do thereby bring ourselves under the protection of an almighty Arm? REPORT FROM BRO. WAGGONER.
By John H. Waggoner
THE Sabbath after the New York Conference, Oct. 31, I was at South Lancaster, Mass. I there enjoyed the privilege of a friendly visit with Bro. Canright and family; also of forming acquaintance with Bro. Haskell, and others who have been long waiting for the hope of Israel to be realized at the coming of the Lord. Our meetings, I trust, were truly profitable. I enjoyed them greatly, and think all did; and our enjoyment was that of a calm assurance in God's promises, and a deeper determination to overcome. I shall ever remember with pleasure and gratitude my call at South Lancaster. Nov. 2, I went to Boston, and after a short call at the office of The Christian, went to the boat intending to go by water to Portland; but after waiting till starting time, 5 P. M., we were informed that the boat would not go out on account of the snow storm. Went to Portland on the 3d, where I found that Bro. Goodrich had an appointment the next evening. So I remained. Wednesday evening, 4th, attended meeting in the hall; a goodly number came down from Falmouth, and we had an agreeable and profitable time. Fifth-day afternoon, and 5th of the month, I went to Skowhegan, where I arrived in a rain storm, and found a pleasant home and hearty welcome at Bro. A. B. Atwood's. Next day I went to Cornville, to attend the Monthly Meeting appointed there. The roads were rough, and the wind very strong and cold; therefore the attendance was not so large as at some of the Monthly Meetings. My coming in their midst was unexpected to them; but I received a cordial welcome from many hearts warm in the love of present truth. The Lord was with us; I felt as though I was among my Father's children, and enjoyed good freedom in speaking the word. Here also I met Brn. Howard, Barnes, Stratton, Putnam, and Blaisdell. As it was yet uncertain whether Bro. White would come to Maine, I made conditional appointments for the two following Sabbaths, at Hartland and Canaan, hoping to get Bro. and Sr. White to meet with us at Norridgewock, the 25th.—Wishing to fill up the time I sent appointments for Tuesday and Wednesday evenings at Athens. On both these evenings it was very stormy, first snow, next rain; but we enjoyed the privilege of examining the sacred word of God. On Thursday morning, while I was preparing to leave Athens, Bro. Atwood came from Skowhegan, having received a line from Bro. White saying they would be in Norridgewock the following Sabbath. Instead of going to Hartland I sent word to withdraw my appointment, and went to Skowhegan, where Bro. and Sr. White arrived that evening on the cars. Meetings at Norridgewock are, I suppose, reported by Bro. White. But the notice was so brief that it was evident the object of the meeting could not be accomplished with so small an attendance. Under strong convictions of duty the meeting at Portland was postponed one week, and notices sent to all the churches in Maine, that they would spend the next Sabbath also at Norridgewock. As my object was to enter some new field as soon as possible, and it was uncertain whether I should spend another Sabbath with any of the churches, I sent evening appointments to Canaan and Hartland. Tuesday morning, 17th, I went on the cars eight miles down the Kennebec. The river was closed with ice, not strong enough to cross on with safety; but as the mail was to cross, a track through the ice was broken for the passage of a small boat; this enabled me to get to Canaan. Though the notice was very brief the meeting was well attended. We were all comforted together in the love of God through his truth. All present who were not with us listened with earnest attention. Wednesday was stormy—a very tedious snow storm. For this reason the attendance was small at Hartland; but a profitable meeting I trust for all who came. The second meeting at Norridgewock was very effective. The testimony of Bro. and Sr. White was well received; their coming proved very timely for the interest of the cause in this State. There is a general feeling of encouragement on the part of the churches; and the feeling of distrust which had so extensively prevailed against the order which we, as a people, have adopted, is removed. The last meeting, Sunday evening, 22d, was specially solemn, impressive, and cheerful. Sr. White enjoyed great liberty in speaking. As she marked out the perils, crosses, and duties of the narrow path, and the sufferings of Jesus for us, we were admonished and encouraged to make stronger efforts to overcome; and as she described the triumphant entrance of the blood-washed company into the joy of their Lord, our hearts were filled with rapture, and we could almost anticipate the hour of triumph as we responded to the song of praise, “Worthy, worthy is the Lamb that was slain.” Oh! what a blessed hope is ours! Monday we spent in arranging book matters. Yesterday we came to Richmond, and to the neighborhood of the “Reed meeting-house,” noticed in Life Incidents, pages 82–88, where we attended meeting last night, and heard Eld. Walker, of Richmond, give a practical discourse, after which we improved the liberty given to us; and where Bro. White has an appointment to-night. From here they go to their appointment in Portland. What I shall do yet remains to be decided. I am looking to the Lord for the way of duty, earnestly desiring to walk in the way of his choosing. I came to this State deeply feeling my unworthiness and frailty; and especially realizing my inability to do anything in my own strength in this field where so much labor had been bestowed by those stronger than myself. But for this I feel thankful, that I have felt free in the Lord since coming here, and never was more confident that I was in the line of duty. Never did I feel more at home than with this people. Where, and how long I shall labor in this State, I know not. I only ask that the Lord will direct to his own glory. REPORT FROM CALIFORNIA.
By Daniel T. Bourdeau
Since reporting last, I have endeavored to follow up the interest in this place by laboring publicly and from house to house. I have spoken on Our Duty to the Children, Systematic Benevolence, Organization, The Gift of Prophecy as brought to view in the Bible, and especially as developed among us, The Work of Elijah, and the Health and Dress Reforms. All seemed to be highly pleased with our views of church order and organization, and with the Bible plan of supporting the gospel as based upon the following words: “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week, let every one of you lay by him in store as God hath prospered him, that there be no gatherings when I come.” 1 Cor. xvi, 1, 2. We had two reasons for taking up these subjects at this time: 1. We feared that if we waited until the rainy season, the roads would be so bad that we could not get all the brethren together. 2. If we spoke on these subjects now, the brethren would think upon them during our absence, and might be prepared to act with reference to them, when we return to the place to labor. In regard to the other subjects, they were as well appreciated as could be expected. Indeed, we were surprised to see them so generally received. Last Sabbath I completed the organization of a Bible Class and Sabbath School, and appointed a leader. We have five classes in the Sabbath School. Our companions have the charge of two of these classes. The exercises in both the Bible Class and Sabbath School are deeply interesting. Some children and adults who do not keep the Sabbath take part in these exercises. The brethren here greatly need a meeting-house, and talk of building one in about six months. This will add to the interest, and open the way for another course of lectures, which, we expect, will result in much good, if those who have already come out on the Sabbath live consistent lives. I am about to leave Petaluma, to join Bro. Loughborough in the work at Windsor. For the present our companions will remain at Petaluma. May the Lord be with them and with the brethren and sisters, especially in their Sabbath meetings and in their weekly270prayer-meetings. We hope to hear that these are kept up, and that all are laboring to draw nearer the Lord, and engage fully in the work of the last message of mercy. We have other openings before us. Still pray that God may guide and sustain us. And may the work go on until many companies of believers are raised up in California, whose interest and labors will be blended with those of our brethren abroad in the furtherance of the cause of truth. Petaluma, Cal., Nov. 16, 1868. MEETINGS IN MICHIGAN.
By Joseph Bates
Nov. 20, I met with the Sabbath-keepers in Leslie, Mich. Bro. A. J. Richmond took me to Bunkerhill, where we held six interesting meetings, and celebrated the ordinances of the Lord's house. An anxious desire is being begotten in the hearts of the members of this church and in Leslie to be in the watching time, waiting for the return of our Lord from the wedding. Nov. 23, Bro. Beers, with Bro. Bailey's team, took me on the way some thirty miles to Locke. The brethren here had not been visited for a long time. They appeared very glad to see us. We held three meetings with them and visited them at their homes. Sr. Cole we found sick nigh unto death. After two seasons of prayer and counsel she seemed better, and tried to manifest it by signs. She had not been able to speak for some weeks. She seemed to manifest much resignation to the will of God. The 26th, Bro. Avery's team brought us to Owosso. Here we visited the Sabbath-keeping families and labored to encourage them to press forward and live in the light of the third angel's message. The 27th, I came by railroad to St. Charles. Here I visited from house to house, held six profitable meetings, and baptized two to join the church. Many of the church from Chesaning attended the series of meetings, and the Lord blessed his people in their efforts to confess their wrongs as they came together and while celebrating the ordinances of the Lord's house. The Lord give them more and more strength to put their resolutions into practice to watch and wait for the return of the Master from the wedding, lest coming suddenly he find them sleeping. St. Charles, Nov. 30, 1868. QUARTERLY MEETING AT PINE ISLAND.
By H. F. Phelps
This meeting was held according to appointment in REVIEW. Bro. Pierce was present, and truly ministered in word and doctrine, to the benefit of all. Bro. P. seemed to be fired with new and heavenly zeal, and his love and earnestness for God’s eternal truth seems to be much on the increase. To God be all the praise. He spoke to us twice on the Sabbath, and once on first-day, and attended the ordinances of the Lord’s house evening after the Sabbath. Many points of interest were brought out in these sermons of which I can only briefly speak. Sabbath, P. M.; Luke xiii, 24, “Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able.” There is no word in the English language that expresses in its fullest sense the original of the word “strive.” By this word we are urged to the greatest exertion possible. We should make every effort, throw our whole body and spirit into the work. We should struggle, agonize, to enter into the strait gate; for many shall seek, and shall not be able, because they will not make an effort in any way commensurate with the necessities of the case. But we cannot dwell upon this. First-day, A. M., we had a business meeting appointed, but there were not enough present to attend to any business; one to his farm, another to his merchandise. One thought, well I have nothing to do at a business meeting, and so another thought, and another, and so nearly all thought, and so stayed away. These things ought not to be so. There may be excuses; but we do not see what they can be. But this does not apply alone to the business part of a meeting. Some are very negligent of eternal things, so drunken with the cares of this world that but very few come to remain through the meetings, and even those who might go and come fail to return to the meetings on first-day. By this course you often lose much good, as upon this occasion you lost a most soul-stirring discourse. The text chosen was Zeph. ii, 1–3, “Gather yourselves together, yea, gather together, O nation not desired; before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness; it may be ye shall be hid in the day of the Lord’s anger.” God’s people are often designated as a nation and by tribes, and it can be clearly shown that God’s Israel (meaning a prevailer with God in prayer,) will be so designated to the end of time. “Gather together.” Come into the unity of the faith “before the decree” that ye shall be killed, “bring forth.” Before the day pass as the chaff. The day of mercy will soon pass, even as chaff before the wind. “The day of the fierce anger of the Lord!” Oh! what a day! Who can stand? Who shall be able to stand “when he riseth to shake terribly the earth?” “Seek ye the Lord all ye meek of the earth, it may be ye shall be hid.” It may be, implying a liability of their not being saved, because they do not seek aright. “It may be” it makes the soul tremble. A parallel text is found in Amos v, 15, “Hate the evil, and love the good, and establish judgment in the gate, it may be that the Lord God of hosts will be gracious unto the remnant of Joseph.” The remnant, the last end of his church. It may be he will be gracious unto them. But why these expressions? Does not Jesus say that they that seek shall find? and does not Peter say that an entrance shall be ministered abundantly? Yes. But Jesus also says, Luke xiii, 24, “For many, I say unto you, will seek to enter in, and shall not be able.” And Peter also says, “If the righteous scarcely be saved, where shall the ungodly and the sinner appear?” But why this difference of expression? Does the Bible contradict itself? No; it is perfectly harmonious. The fact is, Jesus and Peter are both speaking to two different classes of persons. Matt. vii, 7, Jesus is talking to those in his presence, and perhaps some following generations. But in Luke he is talking to the last generation, which is proved by reading the 25th verse. And Peter also, when he says, “For so an entrance shall be ministered abundantly,” 2 Pet. i, 11, is speaking to his brethren then living, as can be easily seen by reading the entire book. He commenced the epistle to them who have obtained, &c., and goes on down through to the new-earth state. Although it may be applicable to all Christians, yet it is more especially applicable to all but the remnant of Joseph. But, 1 Pet. iv, 17, 18, “And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?” is speaking to the last end of the church; for in verse 7, he says, “But the end of all things is at hand; be ye therefore sober and watch unto prayer.” And verse 17 reads, “For the time is come that judgment must begin at the house of God, and if it first begin at us, what shall the end be of them that obey not the gospel of God?” “And if the righteous scarcely be saved,” showing that they would barely pass the test; for “many shall seek and shall not be able.” “It may be ye shall be hid.” “It may be the Lord God of hosts will be gracious to the remnant of Joseph.” But why this difference? The fact is, those who have lived in past ages, and have come down to the grave, all covered with sins of ignorance, have had a mediator. The ministration has been great, consequently an entrance could be ministered to them abundantly. But the last generation of the saved have to come up and stand without an intercessor, without a spot or wrinkle, consequently they will scarcely be saved. To use a similitude, as if a man were pursued by a ravenous beast, reached the door, passed into the house, closed the door, just as the beast sprang against the door. He was scarcely saved; but his salvation was none the less sure than if it had been abundantly administered. But is God partial? No; the remnant have such a flood of light and truth as no generation have ever been permitted to enjoy. The light, the truth, the help, that is given them is in proportion to the perils of the times. “For the time is come that judgment must begin at the house of God.” But whose case will come first? It may be that those who have been longest in the truth will come first. Oh! that we may be prepared. Oh! that we may become obedient, sanctified, and elevated by the truths of God’s word. These are some of the thoughts presented in his discourse. May God help us to obey and live. MEETINGS IN VERMONT.
By Francis Gould
The brethren and sisters met in Quarterly Meeting at Stowe, Vt., Sabbath, Nov. 21. Elds. A. Stone and A. S. Hutchins were present to preach the word. In the forenoon Bro. Stone gave an appropriate and interesting discourse on the kingdom of God, showing what constitutes the kingdom. Those component parts were, 1. The King, the Lord Jesus Christ. 2. The territory, the kingdom under the whole heavens, the earth made new. 3. The subjects, those who live in obedience to God's requirements here, do his will, live out his blessed truth, and are fully prepared to be changed from mortal to immortality. 4. The nature of the271government, being one of peace, love, union, and rest, forever, in contrast with the governments of this world, which are anarchy, war, bloodshed, crime, and gross iniquity. This subject was calculated to inspire the brethren and sisters with new courage and new zeal to prosecute the work of overcoming by the power of God's truth, that they may finally hear the welcome, “Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” In the afternoon Bro. Hutchins gave an instructive discourse on the two laws, showing the object of the ceremonial law, and the origin and perpetuity of the moral law, and in his closing remarks showed the combination of the law and gospel in effecting the salvation of man by repentance toward God and faith toward our Lord Jesus Christ. The brethren and sisters filled up the time allotted to them in quick succession in bearing their testimony to the truths spoken, and were built up and strengthened in the most holy faith of the gospel. May the Lord help us to be spiritual worshipers, that we may be living stones in the temple of God. REPORT FROM BRO. LOUGHBOROUGH.
By John Norton Loughborough
At the time of my last report, Oct. 23, I was at Bro. M. G. Kellogg's in Brooklyn, Cal. It was just after the earthquake which startled this whole region of country. There have been frequent shocks since that time. I counted one day while in Brooklyn eight distinct shocks. The last, and heaviest shock since the first, was on the evening of Nov. 4. Sabbath, Oct. 24, I met with a few at Bro. St. John's, in San Francisco, and preached once; after the Sabbath obtained figures on s. B., amounting to nearly $100 per year. It will probably exceed that sum. The following Sabbath and first-day, I was with Bro. Bourdean, at Petaluma. I found that others had taken their stand upon the truth the Sabbath I was away. I spoke three times to attentive congregations, and on Monday, Nov. 2, came to this place, 26 miles from Petaluma. Commenced meeting here the evening of the 4th, with about 40 hearers. I have given now thirteen discourses, and have had, most of the time, about one hundred interested hearers, and some of the time more than double that number. This is a good congregation for this place and time, as it is only a small country village, and the nights have been dark, and the congregation had to come mostly from the foothills over rough roads. The coming week it is moonlight again, and if it does not storm we shall probably still have a good audience. When our meetings commenced we occupied a free meeting-house which had no stove, and no seats but loose boards. After the fourth discourse the leading members of the Methodist church requested that the meeting be removed into their meeting-house, which is well seated, lighted, and has a stove. This was much more comfortable, as the evenings are quite cool here now, although the days are as warm and pleasant as September, and more so than the last September was here. In our next discourse, to-morrow evening, we introduce the subject of the third angel's message, and the Sabbath question. Bro. Bourdean is expected here to-morrow to join in the work. We shall try to get out the truth as rapidly as possible, and rein up the people to decision on the truth. We feel deeply sensible that we need the help of the Lord in this work, if much is accomplished; and yet we have the assurance that if we throw our whole energies into the work, humbling self, and laboring to exalt the truth of God, and to honor his name, we shall have his help, and shall see much good accomplished. Dear brethren and sisters, while you are raising your petitions to Heaven for the success of God's cause, remember the work in California. Meanwhile we will strive to so move in the cause of God, that the answer to your prayers, and ours, for this work, may not be hindered. Windsor, Cal., Nov. 16, 1868. Commotion among the Mohammedans.
THE Mohammedan world has for a long time been in a condition of decay. The great empires which for centuries were a terror to all Christian countries have all disappeared. Many millions of Mohammedans have become subjects of Christian rulers, and of the few Mohammedan States that are left, there is none that can claim a rank among the great powers of the world. On the contrary, all of them live upon the mercy of their more powerful Christian neighbors. Turkey, Persia, Egypt, Morocco,—all appear as weak and helpless in their intercourse with the great nations of the Christian world. The Mohammedans themselves begin to feel this, and while, on the whole, the number of Mohammedan converts to Christianity is small, there are prominent men in all the Mohammedan countries who aim at a political and social regeneration of their people by introducing among them the ideas of Christian civilization. Such being in general the condition of the Mohammedan world, it is an interesting fact to observe one notable exception. There is one branch of Mohammedans which, since the beginning of the present century, has made progress, and shows itself pervaded by a real vitality. The progress, it is true, has thus far been made, not at the expense of any Christian State, but at that of decayed and lethargic parts of Mohammedanism. But still there is progress, and a vigor which promises further advance, and which makes it probable that this Mohammedan sect will before long come into hostile contact with Christian countries. The sect to which we refer, are called the Wahabees. They are of recent origin, their founder, Wahab, having been born about the close of the seventeenth century. Their original seat was Arabia, where they tried to restore a primitive and vigorous Mohammedanism in the place of the decay which had spread throughout the country. Early in the present century, they became dangerous to the holy cities of Mecca and Medina; for, regarding both the Turks and Persians as idolatrous, they prevented the caravans of these countries from reaching the two cities. The Mohammedans of Turkey and Persia became greatly excited at this, and the Sultan of Constantinople, as the natural protector of Mohammedanism, deemed it his duty to crush the daring heretics. The Pasha of Egypt, Mehemet Ali, was charged with this duty in 1804; but nothing was done against the Wahabees until 1811, and the object of the expedition was not accomplished until 1818. The chief of the sect was sent to Constantinople and beheaded. For some time little was heard of the Wahabees; but soon their power was again felt, and when Palgrave, in 1863, and Colonel Pelly, in 1865, visited Central Arabia, they found a powerful Wahabee empire in existence, threatening to swallow up the whole peninsula. Still, so isolated is Central Arabia from all intercourse with the civilized world, that no news reached us from the Wahabees except when bold travelers, like Palgrave and Pelly, at the risk of their lives, penetrated into the remote regions inhabited by them. Last week the Atlantic cable furnished us with important intelligence concerning the latest movements of the Wahabees. The Imaum, or spiritual ruler of Muscat, has been dethroned, and the chief of the Wahabees has succeeded him. Muscat is the most powerful of all the Arab States, extending to about 176,000 square miles, and containing some 2,500,000 inhabitants. The city of Muscat is the key to the Persian Gulf, and a most important center of trade, where the productions of Europe, Africa, and the East, are exchanged. Its population is already 60,000, and is increasing with great rapidity. The possession of the city and the empire of Muscat gives to the Wahabees the whole of Central and Eastern Arabia, and as they are no less hostile to the Turkish and Persian Mohammedans than to the Christians, it cannot fail that before long they will come into collision with neighboring countries. The Wahabees revive the fanaticism and ferocity of ancient Mohammedans, and they are more hostile to Christianity on that account than the present rulers of Turkey, Persia, Egypt, and Morocco. And yet their recent successes may be of great service to Christianity, for it is plain, at first sight, that their rise will increase the confusion within the Mohammedan world, and lessen its power of resistance to the missionary onset of Christianity. D. T. SHIREMAN
By D. T. Shireman
BRO. SMITH: With a deep feeling of my unworthiness, I take my pen to say a few words through the REVIEW. I feel thankful that Jesus is yet pleading in the most holy place of the heavenly sanctuary. I feel solemn in view of the great work there is for me to do in order to be ready to meet Christ when he comes. I truly feel thankful that I had the privilege of attending the camp-meeting at Pilot Grove. It was a very solemn time. The servants of the Lord had a message for his people; and oh! how many vows were made upon that sacred spot as the truth was spoken. And now, dear brethren and sisters, we have had time given us to perform our solemn promises. How have we done? Have we tried to arouse in this great work, or have we fallen asleep again? Let the words we heard from Bro. White ring in our ears, “It is court week.” Yes, it is court week; and we have a case pending, and must be up and doing if we want our cases to come out clear. We must be getting the witnesses now. Soon it will be too late. It will take all; and when we have done all that we can do, we have the promise of help. I am well satisfied that we must adopt a system, and then strive to live up to it from day to day if we would make advancement in this work. If we take hold of this work with the same zeal that we do our daily labor, it seems to me that we shall be more spiritually minded than we are, and less than this is certainly not expected of us. We are on the battle field. We must keep on the whole armor. There is no time for us to lay it off. The enemy is on the alert. We can look back and see where he has slain or taken captive some of our fellow soldiers; and the battle is still coming closer; but our warfare is not with carnal weapons, but with spiritual; and if we prove loyal to our Captain, we shall be sure to gain the victory, and when this war is over, he will give us a homestead in the new earth. What a happy prospect is before the soldiers of Christ! Let us hold on, fight on. I feel encouraged while writing. The Lord is good. I want to strip myself of every weight that hinders me in this work. The way is very narrow. We cannot take this world with us. Is our daily life witnessing that we are living for Jesus? Or is our example of such a nature that our hearts condemn us? Let us remember that God is greater. He knows the thoughts and the intents of the hearts, as well as our actions. Let us try to obey the truth from the heart, and hold it in the love of it. I believe that it is our privilege to enjoy more of the Spirit of the Lord, to feel his presence more. Let us choose the fast of Isa. lviii. “Then shall thy light break forth as the morning, and thine health shall spring forth speedily; and thy righteousness shall go before thee; the glory of the Lord shall be thy rearward. Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am.” May the Lord help us to live the truth, seek his favor, cut loose from the world, and at last have a home in the earth made new, is my prayer.