p. 70 | Review and Herald, Vol. 43, No. 9. (2/10/1874)

To the Brethren West.

By S. N. Haskell

If nothing in the providence of God prevents, I shall leave for the West so that I can be in the State of New York March 14 and 15. From thence to Michigan, where I will remain until the State quarterly meeting. While in that State, I will hold meetings where Bro. Root may appoint. Then I will visit other Conferences, holding one meeting or more in each Conference, as may be desired.

One object in visiting these Conferences is to assist the brethren in their tract and missionary work. Therefore, at each meeting held in the several Conferences, there should be a quarterly meeting of the Tract Society. And the last meeting held in each State should be a GENERAL quarterly meeting. In fact, it would be almost useless for me to visit these Conferences, as far as the Tract Society is concerned, unless the reports of labor are brought in; for it is by these reports that we learn what is being accomplished. There should be at these meetings a general rally of the friends of the cause, and especially of the OFFICERS of the Tract Society.

Arrangements may also be made to hold week-day meetings at such places as it is thought best for the interest of the cause. But if it be a district quarterly tract meeting, it should not be less than a two-days’ meeting; and a three-days’ meeting would be better.

The matter of a general organization, that will unite the Tract Societies under one head, will be considered at these meetings; and we hope such steps will be taken that the matter of a general organization may be effected at the next session of the General Conference. Therefore, these meetings will be important. No ordinary obstacle, such as wind or storm, will prevent my attending; and I expect the same promptness on the part of the brethren and sisters.

Come, friends, make one grand rally in the name of the Lord to rise in this work. The time has fully come when farms and merchandise should be secondary. “Seek ye first the kingdom of God and his righteousness” is the only way of securing the promise that “all these [temporal] things shall be added unto you.” God calls upon us to arise and seek him with all our hearts, and enter the vineyard of the Lord and labor for the salvation of others.

Other nations are extending their arms toward us, earnestly desiring the blessings of that light which God in his merciful providence has committed to us. From every part of this enlightened land, the Macedonian cry, “Come over and help us,” is heard. Souls are perishing all around us for want of knowledge. And what are we doing to supply these calls? Now is the time to place ourselves in that relation to God’s cause and work that whenever the cloud arises we shall all be prepared to move forward in perfect harmony, like a well-disciplined army.

I am not prepared to state in just what order I shall visit the different Conferences, as that should be governed somewhat by the time of the general quarterly meetings in the various Conferences. But I would suggest the following order: Michigan, Ohio, Wisconsin, Minnesota, Iowa, and perhaps Missouri and Kansas; then Illinois and Indiana on my return. These are only suggestions. I shall be pleased to correspond with the officers of the Tract Societies concerning this matter. While in the East, my address is South Lancaster, Mass.; when in the West, Battle Creek, Michigan.

S. N. HASKELL.

The Papacy.

By Uriah Smith

This great spiritual despotism was to continue, as symbolized by the little horn of Dan. 7, and the leopard beast of Rev. 13, for 1260 years. From the time of its full establishment, A. D. 538, it was to enjoy a certain supremacy for this long period, till 1798. Then, as recorded in Daniel's prophecy, the dominion of this power was to be taken away; as recorded in John's, it was to receive a deadly wound. On this part of the prophecy, the following from “The French Revolution,” by Christopher Kelley, p. 243, is to the point:—

“The Roman Republic was proclaimed on the 15th of February, 1798. The pope, however, made one additional effort for the continuance of his temporal existence, by sending an embassy to Berthier, who was encamped outside the walls. The general refused to admit any other deputation than that of the people of Rome, thus dissipating the last hope of the holy father. The arrival of the French army, and the proclamation of the general, had given the fatal blow to the papal sovereignty.” U. S.

A Waymark.

FEB. 8, 1874, at the Sunday morning season of prayer, at the Review Office (a season with which each week's labor in this Office is introduced), the employes being present, the following Preamble and Resolutions were unanimously adopted as a waymark of the present progress of the cause in which those who labor here are so deeply interested:—

Whereas, When the work of publishing in connection with the cause of present truth was commenced in 1848, the first edition of the paper which was mailed, was carried to the post-office in a common carpet bag; and

Whereas, The work is now, through the blessing of God, so enlarged, that for the single week ending Feb. 5, 1874, two hundred and ten bushels of reading matter went out from this Office by mail and express; therefore,

Resolved, That we deem this a fitting occasion to express the gratitude of heart we feel to God for his prospering hand that has been in the work from its commencement.

Resolved, That we offer to Elder James White, the founder of this publishing work, its manager from the beginning, and the present President of the Publishing Association, our congratulations on the success that has attended his untiring and arduous efforts in this direction.

Resolved, That past success gives hope and confidence for the future, and we feel like according to him our most earnest and hearty co-operation in his efforts and plans for the future progress of this cause.

Resolved, That a copy of these Resolutions be transmitted to him, now in California, and that they be also published in the REVIEW.

Frightened.

By Editor

A PERSON in Alton, Ill., to whom the REVIEW has been sent, orders it discontinued, saying, “I dare not countenance such doctrine. We are not under the law, but under grace.” We would like to ask this friend if he considers himself at liberty to violate any of the precepts of the decalogue! May a man when he is under grace, lie, cheat, steal, swear, kill, commit adultery, &c.? If not, he need not be afraid of us; for all we do is to advocate the observance of all these moral duties. It is astonishing how the devil has succeeded in blinding the eyes of men over that simple declaration of the apostle.

Svensk Advent Harold.

By Editor

This is the title of the new Swedish monthly published at this Office, notice of which was given some weeks ago. The first number is issued and already out on its mission, to awaken an interest on the great doctrine of the second coming of Christ among the Swedish people. Five hundred and fifty copies have been sent out. Others are ready for the mail as soon as names and addresses can be had to which to send them. Will our American brethren who know of any Swedes living in their vicinity, send in their names, that they may receive a copy of this first number as a specimen, which will perhaps induce them to subscribe and read more on the truths which the Harold will advocate?

The Decline of Papal Power

Some selections which a friend sends us from the Catholic Telegraph contain bitter lamentations over the fact that Bismarck requires from the priests an oath of absolute obedience to the laws of Germany, and the fact that the convents in Rome have been confiscated by the king of Italy, and the priests and nuns left to shift for themselves. It was not so once with the papal power; and these facts show how far the prophecy of Dan. 7:26 has already been fulfilled.

Exposition of Ecclesiastes 12:7

By J. W. Coverston

J. W. Coverston: See exposition of Eccl. 12:7, in the work published at this Office, entitled “The State of the Dead,” pp. 48–54.

Secret Societies and Christian Brotherhood

By S. Miles

S. MILES: No Christian can consistently join any secret organization. Those who are engaged in any good work, can afford to do it in the light of day, and will not seek the cover of secrecy. There are only two bonds of brotherhood which are of heavenly origin. The one comes from being a member of the human family. This includes the whole race. It is the common tie of humanity which, beginning with the family, extends outward to all, and binds us to do good to all our fellow-men as far as in our power. The other is that bond which binds together the “household of faith.” All other organizations which bind men to special obligations to each other, are from beneath. Give all secret societies a wide berth.

National Convention in Pittsburgh

Bro. Waggoner attended the National Convention just held in Pittsburgh, Pa., in favor of the religious amendment of the Constitution of the United States. It was a large, enthusiastic, and influential meeting. Particulars hereafter.

“The True Missionary.”

By Martin A. Babcock

THANK God for the True Missionary. He has heard the cries of his children for light to know how most successfully to get the truth before the minds of the people. Dear brethren, here is a chance for all to work. If you do not take the True Missionary, send for it immediately. You do not know what you are losing. God has sent it among us to wake us up. We are asleep to the times in which we are living.

Can we be satisfied to settle down, having the comforts of life, a large circle of dear friends, and every attraction around us, and not make any efforts to save souls from everlasting destruction, by using the means God has placed within our reach, and feel that our peace is made with God? Shall we not be held accountable in the day of Judgment for all of these neglected privileges?

Take the True Missionary, No. 1, and read it carefully. Sister White’s article, headed “The Spirit of Sacrifice,” is worth more than the price of the paper. God knows what his people are most in need of. He knows that we need more zeal, energy, and activity in his cause.

We feel thankful that the work in Wisconsin is advancing. The Lord sent Bro. Haskell to assist us last fall. He came to Monroe with his heart full of love for the cause of God. He found a few smoldering embers, and went to work to kindle the fire anew. The efforts were successful. He then went to Hundred Mile Grove, about seventy miles from Monroe, and rekindled another fire similar to the former. The fires have been burning and spreading ever since, until their warmth is being felt all over the State. May the flame increase until every vestige of a doubt concerning the present truth, including the New-Testament doctrine of the gifts of the Spirit, shall be consumed out of the hearts of all professing faith in the third angel’s message, and we be united in one bond of perfect love and unity.

MARTIN A. BABCOCK.

Broadhead, Wis., Jan. 22, 1874.

The Atonement.—No. 4.

By Joseph Harvey Waggoner

As an atonement is made to the law, the perpetuity of the law and the stability of the government is the first consideration, as they are first in importance in our relations and duties, because on them the perpetuity of all private relations and rights depends. Public good should be held paramount to private interest. But these only come in conflict when we place ourselves in opposition to the government. Hence, if our interest conflicts with the government, which is the conservator of general rights, it is proved to be a selfish interest. For, had we honored and sustained the government in our lives or actions, it would justify or sustain us; but if our rights are forfeited by disobedience, the government is not to blame. As right should be the first consideration in all transactions, the interest of the government, which is right, should certainly be held paramount to the good of the transgressor who is wrong. Therefore, in making an atonement, the upholding of law—the maintaining of governmental authority—should be held as of the first importance.

By a single violation of law, we forfeit our rights and privileges; but, by persisting in such violation, or inducing others so to do, and thus disregarding the authority of law, we take the rank of rebels or traitors against the government. And treason is the highest crime. He who commits murder takes a life; but he who seeks to subvert the law seeks the destruction of life's safeguard; of that which is to protect life by preventing and punishing crime. Hence, it is the aggregation of all crime.

And the government has the sole right to dictate the terms or conditions by which the rebels may be restored to citizenship. This is true also, in regard to all crimes for which pardon is desired. If the government has the sole right to dictate terms to rebels, which all must allow, then the transgressor can only change his relation to the government by accepting those terms; and, if he refuses to accept them, he, of course, persists in maintaining his position in rebellion. Or to substitute terms of his own would be no better, but rather an insult to the government, a denial of its right and authority. If a traitor were to dictate how crimes should be treated, government would be a farce, and become the contempt of honest men. Therefore, two things must be required of a transgressor or rebel, which only can be accepted, to wit:—

Unqualified submission to the laws which have been transgressed, and,
A hearty acceptance of the plan or conditions offered for his restoration.

An objection is often urged against this view; viz., that if a substitute be accepted and the penalty of the law be laid upon him, then there is no pardon—no mercy, but justice only in the transaction. For, says the objector, if the debt be paid by another person, it cannot justly be held against the principal; payment cannot be twice demanded.

The fatal fault of this objection is this: It regards crime as a debt, which it is not. A man may owe a debt without any guilt attaching to him; but not so of sin. In the very first step, there is mercy toward the sinner in the acceptance of a substitute in his behalf; and after the substitute has suffered the penalty, the sinner is as deserving of punishment in his own person as he was before. He has done nothing to relieve himself of the odium of his crime. All must see, at a glance, that what has been said about the acceptance of conditions is a necessary part of this system of pardon, as the government not only needs satisfaction for the past, but a safeguard for the future. This the mere payment of a past debt would not furnish. Therefore, the acceptance of a substitute who volunteers to bear the penalty of crime opens the way for pardon to be granted consistently with justice. Now if the criminal accepts that substitute so as to make the offering his own, and fulfills the required conditions, so that he unites his efforts with those of the substitute in honoring the law, then the government has its safeguard against future rebellion. But without this, all the evils of unconditional pardon may accrue from the action of the sinner, even though a substitute have suffered in his behalf.

But if the law be honored by the suffering of the substitute, and the sinner cease to sin, and accept the conditions, as herein proposed, there remains no difficulty. The government is honored in the justice of the transactions, and the sinner is justified and saved by its provision of mercy. But if any of these particulars be lacking, the system will then be defective.

Pardon granted on any other terms tends to iniquity, violating the principles of right and justice, and subverting government. This is a necessary deduction from the very plain facts set forth in this argument. There are two theological systems extant which stand opposed to these principles; one, claiming that man may and will be saved without accepting and complying with conditions, or without substitution. This is Universalism, which really denies the atonement. The other is Antinomianism, claiming that the law is abolished when the atonement is made, instead of being honored and vindicated by it. Both these systems are denials of justice, and tend to subvert the principles of government, as established by reason and the Scriptures. But, as these principles lie at the very foundation of the divine government, the above systems are, though professedly Christian, practically infidel.

It is unnecessary to argue that a substitute, to render satisfaction to justice, must be free from condemnation in his own life; he must be innocent in the sight of the law, or free from its transgression. For one criminal to offer his life for another would not be any satisfaction to justice, seeing his own was already forfeited.

While advocating the claims of the government, I would not lose sight of the truth that the subjects have claims on justice also. As very much is due from the subjects to the government, so something is due from the government to the subjects. It is expected of a government to establish its laws, and of the subjects to obey them; but it should be able to present tangible and substantial claims to obedience. We notice, then,

(1) The government must plainly reveal its laws. It is recorded of a certain tyrant that he caused his laws to be posted at such a hight that they could not be read, and then punished those who did not keep them. This was injustice—it was indeed tyranny. It is law that defines our duty; and in order that obedience may be justly enforced, such declaration of duty should be clear and distinct; not left to supposition, or to doubtful inference. We have before considered that a moral government, a system above nature, is acknowledged; but what is due to that government, our consciousness, or moral sense, does not inform us. On this point, our opinions, if not guided by revelation, will be as various as our impulses, our interests, or the difference of our circumstances and education. But, if our duties be left to our own judgments, with our conflicting feelings and interests, our determinations will be so various that confusion and anarchy must unavoidably be the result. It would in truth be no law—no government. Was ever a government known that proclaimed no laws, but left all actions entirely to the choice of the subjects? No! there could be no government under such conditions. Shall we then admit that God, the Creator of heaven and earth, is a moral Governor, and this we do by admitting a moral system, and yet deny his justice, his wisdom, and, in fact, his very government, by denying the revelation of his will, or law, to man? Such a denial is too unreasonable for me; it involves conclusions too absurd and derogatory to the divine character. It is really sinking Deity below our ideas of a human governor.

But again: As it is the prerogative of the government to ordain its laws, so it is its sole prerogative, as we have seen, to determine the means whereby a rebel may be restored to citizenship, and, as the law must be plainly revealed to serve the purposes of justice, so,

(2) The government must plainly reveal the conditions of pardon. The right to ordain conditions being exclusively in the government, the subjects or offenders can have no means of ascertaining them, except by direct revelation. If left without this, they can never be restored; for it would be absurd to leave the offenders to devise their own means. That would be to place the dearest rights of the government into the hands of criminals; a thought unworthy of consideration. In all this, we plainly see that one demand of justice is a written revelation. And so reasonable is this, so consistent with the plainest principles of justice, that instead of objecting to a written revelation, every one who is capable of reasoning correctly should expect such a revelation as strictly necessary to the moral government of God.

REMARKS AND QUESTIONS.

1. If God has instituted morals, he is a moral governor, and has a moral law; for there can be no government without a

law. If there is a moral law, it must be the only standard of morality; and it follows that we can only determine a man's character in a moral point of view by comparing his life with the law of God—the moral rule. And whoever has violated that law has lost his moral character by such violation, as surely as that morality consists in obedience to moral law. But we are all conscious of having violated the principles of right and justice; most of our race in a most glaring manner. All around us are evidences that man has ruined himself by sin. How may he be acquitted and restored?

2. We have considered that the government has the sole right to dictate the terms whereby man may be restored to favor. We trace plain distinction between the systems of nature and morality; but in neither can we discover the measure of obedience due to the divine government, or the method or means whereby we may be reconciled to our Creator. How shall we obtain this information?

3. We have seen the utter inability of man to save himself from the penalty of his transgressions, and the imperative necessity of a mediator to atone for us, and to vindicate justice in our pardon. And our fellow-men are all in the same condition, as helpless and unworthy as ourselves. Who shall act as our mediator?

Dear friends, turn not hastily away from these thoughts; pause and reflect. You have talked of reason; boasted of reason: “Come, now, let us reason together.” Can you deny or invalidate the positions taken in the preceding pages? If not, as we believe you cannot, can you answer the three questions above? Can you tell with certainty what duty you owe to your Creator? or on what principle you expect to be justified before God? or by whom or by what means you may be restored after offending? Can you tell how and where we may learn all this? Is it in nature? Do you not need a written revelation?

Again, would it not serve the cause of justice and the true purposes of government to have the laws of our lives, moral laws, published for the benefit of those amenable thereto? Surely, it would. So far from being astonished at the idea of a written revelation—a publication of the divine laws—we should expect it; justice demands it. And, if we could not produce such a document, would you not esteem it an oversight in the governor?

Once more: An atonement has been supposed to lead to immorality. But according to what has been proved, it is the only possible method of restoring the sinner to favor which does not lead to immorality. It is readily granted that any theory by which the atonement is claimed to have abolished the law, or relaxed its claims, leads to immorality. But can that lead to it which acknowledges the justice of law, removes rebellion, and restores the wrong-doer to obedience? You will see that this objection arises, not from any defect in the system of the atonement, but from the ignorance of the objector as to what that system is. We readily admit that, to abolish a good law because it has been disobeyed, and thereby leave men free from its obligations, is to license the crime committed and to utterly subvert all government. Nothing is here claimed for an atonement on such grounds. Though some systems of “theology” involve such conclusions, nothing should be accepted as “the gospel,” or as emanating from Heaven, which leads to such unreasonable results. The Bible presents a pure system of morality, and, through the atonement, a means of pardon consistent with every requirement of justice and every correct principle of government. It neither favors indulgence nor gives license. Pardon maintains law; license upholds crime. There is as great difference between pardon and license as there is between liberty and licentiousness; and he who cannot discern the difference as recognized in the atonement may well be pitied.

We take our stand on reason; reason is not discarded by pleading the Bible and for its truths. Reader, do not abuse your reason by a vain effort to make it answer a purpose which it will not answer, and for which it was never designed. Reason is not evidence; nor can it create evidence. It can only weigh the evidence, when presented. But revelation and evidence are the same. And now if it can be shown, as is here claimed, that the Bible is in perfect harmony with these principles, and enforces them strictly, there will remain no reasonable objection against it as a revelation from the great “Lawgiver.” To this, then, we must next turn our attention.

J. H. WAGGONER.

BE STILL AND KNOW THAT I AM GOD.

By Mary Martin

How the proud heart shrinks as day by day Stroke after stroke the sharp blows fall; While for what we wish we vainly pray, The dreaded comes without a call.

A wisdom higher than thine, poor child, Has given the blow and holds the rod; And in all thy anguish, deep and wild, Is saying, “Be still, I am thy God.”

If our earthly garments were never torn, If never our hearts had felt a care, Or our weary feet pressed piercing thorns, We might never ask Heaven’s bliss to share.

’Tis because a wreath of withered leaves The aching head must each day uphold, That the heart so often longs and grieves For a starry crown of purest gold.

’Tis because we live so near the ground, When a voice has often said, Arise, That we see no stars in the sky beyond, But only the clouds so near our eyes.

If our tired feet we will heavenward turn, We shall see some day the path we trod Was the only one where we could learn To “be still” and know the Lord is God.

Concerning his promise, he is not slack, In his own good time, we know not how, Will the long-lost joy of the past come back, And the clouds uplift from heart and brow.

’Tis hidden under the heaviest cross, ’Neath burdens crushing to human strength. Where earthly gain has been counted loss, The greatest blessings are found at length.

The darkest night reveals brightest stars That the midday sun has never shown; And from dungeon walls and prison bars Come the greatest tho’t’s the world has known.

The sunny soul will again look out From its windows dimmed for long, long years, For He who bringeth all this about, Will have wiped away the last sad tears.

MARY MARTIN.

JOHN F. HANSON

By John F. Hanson

Iowa.

In the latter part of October, I made a visit to Swift Co., Minn. Found six there faithfully holding on to the Sabbath. Two were baptized.

Nov. 19, came to the Danish brethren in Shelby Co., Iowa. These brethren have had no preaching since Bro. Matteson brought them out on the truth a year ago. Some have given up the Sabbath, but the majority continue faithful. Thirty-three brethren and sisters have covenanted anew to keep all God's commandments, and the faith of Jesus. They are now in working order. The amount of S. B. for the coming year is $160.00 pledged to the Iowa Conference, which they wish to join.

Jan. 1, 1874, came to a new field four miles north of Avoca, Shelby Co., and six from some of the Danish brethren. Here are about thirteen families of Danes. Commenced meetings with nine hearers. The number soon increased to twenty-five. Seven families have become interested, and decided to keep the Sabbath, and live a Christian life, and so prepare for the soon coming of our Saviour.

An interest has sprung up among the English population, and I am requested to speak on these subjects in English. But I dare not undertake it. Will some of our English preachers remember this field?

JOHN F. HANSON

What Do These Things Mean?

By H. F. Phelps

ALL along the line come words of good cheer. Just before us I can see a fierce struggle. Then all will be over. The battle is coming. The hosts are being mustered. Here and there a skirmish is being fought; but there is victory every time for those who stand on the side of truth. But above all the noise and bustle of the muttering host, come words of good cheer from our leaders. Onward is our watchword. From Maine to California, we hear the same words echoing from hill to plain.

The remnant people of God are brought to view in Rev. 14:9–12 under the symbol of the third message. They are keeping the commandments of God and the faith of Jesus. They are trying to raise up God’s long down-trodden Sabbath. They believe this is the last message of mercy to a dying world. They expect this message to go to peoples, nations, and tongues. They expect the whole earth to be lightened by his glory. They cannot do this work without suitable agencies. Therefore they are making preparations according to the work they have to do. They are preparing to publish this truth for the million, and by the million, from their head-quarters at Battle Creek, and from branch Offices in California and New England. They are organizing their Tract and Missionary Societies all over the land, to scatter their works like leaves of the forest. And these truths are echoing over the mountains of Switzerland.

These things mean something. These are not idle tales, but facts. Dear brethren, everywhere, one and all, we have great reason to be of good courage. Courage in the Lord. These are signs of our speedy deliverance. This is the answer to the query at the head of this article.

H. F. PHELPS. Etna, Minn.

E. H. TEFFT

By E. H. Tefft

Attainments.

“I AM not satisfied with my present attainments,” was the language of nearly all of the church members lately assembled at our quarterly gathering in Allegany Co., N. Y. There was a gleam of light that arose by the Spirit of Christ which enabled them to look around and see themselves. Their progressive faith was at fault. They had not arrived to that degree of excellence which they had desired during the past year. Their anticipations were not realized. The sins of omission did not appear so very large while passing along; but when magnified by the Holy Spirit, with a realizing sense of opportunities for doing good past, never to return, and that justice would record “Tekel” against their names, this led them to vow anew for the coming year. This caused the leader of the meeting to survey the future probabilities, obligations, and sure temptations that awaited us, and earnestly exhort us to hold out. Should we fail, it might be better not to vow at all, as it would weaken our future energy and remain a hindrance to ourselves and others. But still the load was dropped from the conscience of many, with hope of future diligence and humble consecration.

There also seemed to be a special drawing out after the young and backslidden, while all were edified and encouraged by the stirring testimony of Bro. D. C. Phillips. He said “he began to feel natural,” alluding, as I suppose, to the power of the first message, when Adventists were moved to shout for victory through faith, believing their earthly probation about to close, and their absent Lord to return; in which we all feel this day to rejoice.

E. H. TEFFT

Ward, Allegany Co., N. Y.

Among the French.

By D. T. BOURDEAU

We have met the bitterest opposition in Illinois since closing our last report. One man has urged to have the ax and gun used on us. These threats intimidate some. But we do not mean to be frightened and run from the work. Prejudice is wearing away with some. Three or four families are convinced on the Sabbath and see the importance of thorough conversion. The cause is reviving among our American brethren, who are awakening somewhat to the missionary work. Three or four new testimonies have been given in meetings. We also hold a few meetings each week at Indian Creek among Americans, three miles from this place.

Reports by private letters from the French in Wisconsin are encouraging. A brother writes under the date of January 4:—

“We are much encouraged to learn that there is an opening for the work of present truth in Illinois, and pray that you may be strengthened and greatly blessed. Since you left us, our meetings have been abundantly blessed. Praise the Lord. We have realized the presence of the Holy Spirit, especially in the exercise of prayer, in which all take part, even the children. We bless God for peace and union, and hope that He who has commenced a good work in us will finish it unto the day of Christ.”

D. T. BOURDEAU.

Serena, La Salle Co., Ill., Jan. 27, 1874.

Wonderful Grass Seed.

Rev. Mr. ——, of the Cumberland Presbyterian church, has been for some time an efficient worker in the central region of the Prairie State. A few years since, when a portion of the manse farm was to be turned into meadow and pasture land, he visited one of his acquaintances in the country, to buy ten bushels of grass seed for that use.

The seed was found for sale at the ordinary rate, at that time, of five dollars per bushel. The bargain for it was made, and the sacks were filled.

When the money was offered to the Christian farmer, he said, “No, sir; I do not want one cent of money for my pay. But if you will seek out some neighborhood entirely destitute of religious privileges, where there are no professors of religion, and will preach to them as many times as there are bushels of grass seed, I will consider myself fully paid. The selection of the place and mode of procedure I leave entirely to yourself.”

The proposition was accepted; and, after diligent search, the clergyman found a prairie neighborhood, six or seven miles from his own house, that fully answered the description of his farmer friend. An appointment was sent out for preaching in their school-house, and the service was well attended. A second service was held successfully. Then the people requested the minister to hold a “protracted meeting” among them. This was willingly done; the Holy Spirit descended in power; young and old yielded to its sacred influence; and many souls were converted unto the Lord.

And when, at the proper time, the fruits of the blessed work were gathered, and a church of Jesus Christ formed, the number of members was found to be just fifty: exactly the same as the number of dollars the Christian farmer might have had for his grass seed. A church building was erected, where the ordinances of the gospel continued to be dispensed to many, and where the spiritual church still lives and prospers; and all through the blessing of God on that “wonderful grass seed” of Farmer ——! What better investment could he have made? Whenever we thoroughly consecrate our possessions—whatever they may be—to the Master’s glory, he can, and will, open ways for the unexpected and blessed advancement of his kingdom through them. He who cannot go himself to be an evangelist among the masses, may work very effectually in evangelizing them by advising and supporting another who is able to go.

There are within the reach of almost every Christian unoccupied wastes, which it is his duty to seek out and cultivate for the Master. He who is willing to obey God will find Providence leading him to the blessed performance of this duty. And many of these waste places will give the explorer his richest harvest of reward for his self-denying and persevering labors.

“Go and glean among the briars, Growing rank against the wall, For it may be that their shadow Hides the heaviest wheat of all.” —N. D. Williamson.

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