THE camp-meeting held at Waterville, Me., August 18-24, was considered by those who attended, the best ever held in the State. There were two large congregation tents on the ground, and twenty-five family tents. And there were nearly three hundred brethren and sisters who remained in the camp.
The same grounds were occupied as on the two previous years. Elder Butler, president of the Iowa Conference, and Elders Goodrich and Webber of the Maine Conference, together with Mrs. White and the writer, were the principal speakers. The preaching was generally of a practical character. The word was readily received, and took strong hold of the minds and hearts of the brethren. The social meetings were excellent.
In times past, the cause in Maine has been annoyed with distracting influences more than in any other State, and Satan seems loth to loosen the hold he has on those persons who do not clearly see that God is leading out a people on the specific message of the third angel of Rev. 14:9-12. Union and harmony prevailed, and all seemed to enjoy the sweet spirit of confession, humility, hope, and faith. The same spirit of humility, forbearance, and union manifested in the religious services characterized the business transactions of the Conference; hence the business meetings did not in the least interfere with the religious services.
Sabbath morning, the subject of Christ in both Testaments and all ages of human probation, was presented to an appreciative congregation by the writer, the remarks being founded upon the words of Christ in Rev. 22:13: "I am Alpha and Omega, the beginning and the end, the first and the last." In the afternoon Mrs. W. spoke with her accustomed freedom and power, and in response to her invitation about one hundred came forward for prayers.
Sunday morning the weather was fine, and at an early hour the people came pouring in. Christ was still our theme, to which the people gave marked attention. Mrs. W. spoke in the afternoon. Her subject was supreme love to God, and love to our fellows equal to that of ourself. Not less than two thousand listened to the discourse.
J. E. White and wife from California, who arrived at a late hour, added much to the interest of the services on Sunday by their assistance in singing.
This good camp-meeting closed on Monday, leaving a cheering influence on the minds of the brethren, who returned to their homes to live out the resolutions formed, and to pay their vows to the Most High. May God's blessing rest upon the cause in Maine. J. W.
RESPONSE TO A TEACHER.
By John Nevins Andrews
[Translated from "Les Signes des Temps."]
A CORRESPONDENT, a teacher by profession, having received some numbers of our journal, writes to express his thanks for what he has received, and at the same time to state his objections to the views which we entertain concerning the Sabbath and concerning the man of sin. His first statement concerning the Sabbath is as follows: "If we should hallow a day, because God sanctified the seventh day, then we should certainly hallow Saturday, for Sunday is not in any way able to take its place." But our friend ought to understand that the sanctification of the seventh day is the only reason assigned in the Bible for the observance of any weekly Sabbath. But he says that God did not command the Sabbath at the commencement, and that possibly such men as Noah and Abraham did not even know that God had sanctified the seventh day, since the book of Genesis was only revealed to Moses, and it is therefore only the children of Israel that were commanded to keep the Sabbath.
Our friend is mistaken when he says that God did not command the observance of the seventh day at the commencement. Three things are stated in Gen. 2:2, 3. 1. God rested on the seventh day from all his work; 2. He placed his blessing upon the seventh day because he had rested upon it. 3. He sanctified the seventh day, which signifies that he set it apart to a holy use. Now the setting apart of the seventh day to a holy use, can mean but just one thing. God could not set apart the seventh day to a holy use without giving commandment to Adam, the head of the human family, that this day should be used only for sacred purposes. The six days on which God had labored might be employed by man in the ordinary duties of this life; but the seventh day on which God rested must be consecrated to a holy use in memory of that rest. Here was a commandment given in behalf of the seventh day at the close of the first week of time.
But our friend thinks that Noah and Abraham were ignorant of this command which God gave to Adam. The entire period from creation to the flood was 1656 years. Adam lived 930 years, and Noah was 600 years old when the flood came. The period therefore of 126 years, intervened between the death of Adam and the birth of Noah. But the fifth chapter of Genesis shows that Noah had the most ample means of knowing whatever truths and duties God had revealed to Adam. Noah had the privilege of conversing during a long period with six of his ancestors, each of whom during many years conversed with Adam. Thus Enos lived with his grandfather Adam 695 years and when Enos died Noah was 84 years old. Cainan the son of Enos was 605 years old when Adam died, and at his own death Noah was 179 years old. Mahalaleel was born 535 years before the death of Adam and he lived till Noah was 235 years old. Jared his son was 470 years of age at the death of Adam and he lived till Noah was 366 years old. Methuselah the grandson of Jared was 243 years old at the death of Adam and he lived till Noah was 600 years of age. Lamech was 56 years old at the death of Adam, and he lived till the 595th year of Noah's life.
Our friend who is no doubt good at figures will find the fifth chapter of Genesis a very profitable study; and he will see that Noah had the privilege of conversing with six generations of his ancestors each of whom had conversed with Adam during a long period of time. Noah therefore could not have been ignorant of the fact that God commanded Adam to honor the seventh day in memory of the creation of the heavens and the earth.
Now let us consider the case of Abraham. Only one link was necessary to connect Noah with Adam, and two links suffice to connect Abraham with Adam. Thus Noah could converse with Methuselah who had conversed with Adam, and Abraham could converse with Shem who had conversed with Methuselah. For Methuselah was 243 years old at the death of Adam; and Shem who was 98 years old at the death of Methuselah, lived till Abraham was 150 years old, and till Isaac was 50 years old. Thus while Noah could converse with several generations, each of which during many years had conversed with Adam, Abraham could converse with Shem the son of Noah, who had lived during nearly one century with Methuselah who had himself conversed with Adam 243 years.
Our correspondent says that the Israelites were the only ones commanded to observe the Sabbath. But we have shown that God made the Sabbath at creation, and commanded Adam the head of the human family to observe it; and we have shown that the patriarchs could not have been ignorant of this commandment. Christ says that the Sabbath was made for man (Mark 2:27), and we have shown that it was made at creation more than 2000 years before the existence of the Hebrew people.
Our friend thinks also that if Christians ought to observe the fourth commandment, the apostles would have made a decision to that effect in the council at Jerusalem. Acts 15. But the question under consideration was not concerning the moral law in general, nor concerning the fourth commandment in particular. It related to the ceremonial law and to the subject of circumcision. Certain persons visiting the churches which Paul had established among the Gentiles, found that these Gentile Christians were uncircumcised, and they immediately made accusation against Paul because of this. This difficulty that gave occasion for the council at Jerusalem. If they had found the Gentile Christians violating the Sabbath, it certainly would have occasioned greater complaint than the neglect of circumcision. But no such complaint was uttered which shows that no occasion for it existed. The council decided that circumcision and the ceremonial law of which it is a part were not obligatory upon the Gentiles.
The moral law is called by James (2:8-12) the royal law or the law of liberty. But the law which the council considered was termed by Peter a yoke which neither they nor their fathers could bear. Acts 15:10
The apostles had no occasion to establish the authority of the moral law, for that law is as firm as the throne of Heaven, and they themselves were subject to it. The things which the council forbade to the Gentiles were: 1. Sacrifices to idols; 2. To eat blood; 3. To eat things strangled; 4. To commit fornication.
The first and last prohibitions are included in the second and seventh commandments, but neither the one nor the other embraces all the things forbidden in these commandments. Those who teach that we are to follow the ten commandments no farther than in the things specified by this council must affirm that the apostle set aside, not only the fourth commandment, but eight of the ten commandments, and even the most important part of the other two. The objection urged against the Sabbath is equally valid against the whole law of God, and we hope our correspondent is not prepared to abrogate all the commandments of God in order to get rid of the fourth.
He cites Col. 2:14-17 as authority for rejecting the fourth commandment. But, if this passage refers to the seventh day, then the ten commandments were nailed to the cross of Christ, and taken out of the way. And, if they were taken out of the way, we have not only the right to break the fourth commandment, but to transgress all the commandments of God. But, if our friend will read this chapter with care, he will see that the apostle does not speak of the moral law, but of the ceremonial, for he calls it a law consisting of ordinances that were against us and that was only a shadow of things to come. This law related to sacrifices and offerings, to meats and drinks, to new moons, feast days, and annual sabbaths, of which there were seven. In the original the apostle speaks of sabbaths in the plural, and there are seven of these sabbaths mentioned in Leviticus 23. They came upon certain specified days of the month without regard to the day of the week. None of these things are contained in the ten commandments.
If Paul had wished to tell us that the ten commandments were abolished he would have said, Let no man judge you with respect to idolatry, blasphemy, the profanation of the Sabbath of the Lord, disobedience to parents, murder, adultery, theft, false witness, and covetousness. He names none of these things, but speaks only of the things contained in that law which was a shadow of good things to come. Cannot our friend understand this?
Our correspondent has no sympathy with those persons who apply to the first day of the week those passages which speak of the sacredness of the Sabbath of the Lord, for he sees the injustice of such application. But he thinks it necessary to observe the first day of the week as a day of rest in order that he may have time for the worship of God, and that he may not give offense to those who believe in the sacredness of the day. But if a day ought to be observed in abstinence from labor and in special devotion to the worship of God, why did God abolish the day which he had sanctified for this purpose before the fall of man? Is a day set apart by human authority better than one established by divine commandment? But how does our friend know that God has abrogated the fourth commandment? He has given no proof on this point that will bear examination.
It is the work of the gospel not to abolish the law of God, but to write that law upon the heart of every converted man. When men have the law of God written upon their hearts, they will never speak against it with their lips; for, "out of the abundance of the heart the mouth speaketh." In our next number we will consider what our friend says relative to the man of sin.
J. N. A.
Trial and Suffering Sanctified by Grace
"In speaking of the benefits of trial and suffering, we should never forget that these things by themselves have no power to make us holier or heavenlier. They make some men morose, selfish, and envious. Such is the effect of pain and sorrow when unsanctified by God's saving grace. It is only when grace is in the heart, when power from above dwells in a man, that anything outward or inward turns to his salvation.—Dr. Newman.
Parental Responsibility for Children’s Morals
CHILDREN'S morals must be cared for at home "weekdays" as well as Sundays. Sunday-schools are excellent in their appointed place and work. But they must not be looked upon as a kind of spiritual laundry, where children's morals may be sent for a weekly wash. Parental responsibility cannot be thus lightly shifted.—Normal Class.
IS IT JEWISH?
By Stephen Nelson Haskell
PEOPLE become very liberal towards the Jews when some of God's claims are presented. Especially is this the case when the attention of individuals is called to the Sabbath of the Lord. The most convenient way to dispose of the question with many, is to say it was given to the Jews. The poet aptly says:
"They love the rest of man's invention,
But when Jehovah's rest we mention,
This puts an end to all contention.
It's Jewish."
But such reveal a great ignorance of the Scriptures. The first mention of the Sabbath is in connection with the creation. "And God blessed the seventh day, because in it he had rested from all his work which God created and made." The Saviour bears testimony: "The Sabbath was made for the man" (Greek), referring to Adam while in the garden of Eden, who represents the human race.
The same assertion that it is Jewish is also made when the Scripture claims relating to man's temporal possessions are presented. God has ever claimed one-tenth of a man's income for the support of the gospel. After the fall of man, it became a necessity for the good news of salvation through Christ to be preached and published to a lost world. He called men to do this work, and for their support he instituted a system which runs parallel with the preaching of the gospel. Each individual who receives the blessings of the gospel is a debtor to administer of his substance towards its support. "If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?" "And their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister to them in carnal things." "Let him that is taught in the word communicate to him that teacheth in all good things." "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." See 1 Cor. 16:1, 2; 9:11; Rom. 15:27; Gal. 6:6.
None of these scriptures state how much should be laid aside, but it states distinctly that "every one" should make a continued, weekly contribution to the cause of God. And this should be according as God has prospered the individual. There is no person who has food, raiment, and shelter, that can say he has no prosperity. The same writer who penned each of the above quotations also says, "Having food and raiment, let us therewith be content." 1 Tim. 6:8. The giving according to our prosperity must be a certain proportion of the income received, else no two would agree what amount to give. This would be just and equitable, for otherwise, some would give more, and some less, of that with which the Lord had prospered them.
But how much should be given on each hundred dollars received, is the question. Upon this point the Scriptures are very plain, and return but one answer. A tithe, or one-tenth, is the least God has ever proposed to accept under any circumstances from any individual who has been a participant of divine grace. "All the tithe of the land, whether of the seed of the land, or the fruit of the tree, is the Lord's; it is holy unto the Lord. And concerning the tithe of the herd, or of the flock, the tenth shall be holy unto the Lord." Lev. 27. The Lord gives man nine-tenths to dispose of, while "the tenth," he declares, "is the Lord's." "It shall be holy unto the Lord." Notwithstanding the expression is so unqualified and repeatedly used, we are met with the same declaration as in regard to the Sabbath, "It is Jewish."
Like the Sabbath, it is quite commonly supposed that the tithing system originated and terminated with the Mosaic economy. This is the question we here propose to answer. There are two orders of priesthood spoken of in the Bible, The Melchisedec, and the Aaronic or Levitical. The Melchisedec existed from Adam to Moses; the Levitical, from Moses to Christ. "Christ was made a priest after the order of Melchisedec," hence the Melchisedec order is from the first advent of Christ to the closing work of the gospel. The tithing system originated with, and belonged to, the Melchisedec order. The first mention we find of it is incidental. It is found in Gen. 14. "Melchisedec, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings, and blessed him; to whom also Abraham gave a tenth part of all." Heb. 7:1, 2; Gen. 14:17-24. He did not reserve for himself even "a thread to a shoe latchet," to pay his taxes, or feed himself or his household. Out of the nine-tenths, the young men ate that went with him.
Jacob, the grandson of Abraham, who lived during the same order of priesthood, is the next person to make mention of paying tithes. It is evident he took the same view of the tithes as his father Abraham. He made a solemn vow to God, "Of all that thou shalt give me I will surely give the tenth unto thee." Gen. 28:20-22. Had he reasoned as many do at the present day, he would have said, "Of all thou shalt give me over and above my living, I will give the tenth unto thee." Jacob had only asked for "bread to eat, and raiment to put on." But he realized that the tithe of all he received, including food and clothing, was the Lord's, and by returning to God the things which were his, God would secure to him a blessing according to his needs.
The Lord speaks expressly upon this very point in Malachi 3:10, 11: "Bring ye all the tithes into the store-house, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of Heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts." Here is something remarkable indeed. The Creator of the heavens and the earth, from whom we receive every blessing we enjoy, calls upon the inhabitants of the earth to acknowledge him in their substance by returning to him one tithe of their income, and to prove him herewith if he will not open the windows of Heaven and pour them out a blessing.
Are these words true? Does God mean what he says? Dare we trust him? There are thousands of men and women to-day, and there have been in every age in the past those of every religious body, who can bear witness to the truthfulness of these words. They have tried God upon this point and proved his words true. Seventh-day Adventists, as a people, everywhere are living witnesses of the truthfulness of the prophet's testimony.
DOES THE SAVIOUR TEACH THE TITHING SYSTEM?
This is an important question. And yet, if his testimony was silent upon this question, it would no more prove that men should not pay tithes, than that the second commandment is abolished, because he does not mention the form of it in the New Testament. But we have only to quote his words to settle this question: "Ye pay tithe of mint, rue, and all manner of herbs; . . . these ought ye to have done, and not to leave the other undone." Luke 11:42; Matt. 23:23. The Saviour charged the Pharisees with hypocrisy, not because they paid tithes on everything they received, for this, he says, "they ought to have done," but because they passed over "judgment and the love of God," and made all their religion consist in paying tithes.405
Those that withhold a tenth of their income, rob God, and in so doing have departed from him. The Lord calls upon all such to return unto him, and he will return unto them. But they say, "Wherein shall we return? What particular thing shall we do?" Then he instructs them with the following words: "Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings."
It is bad enough to rob men; but to rob God is sacrilege in the highest degree. And yet men have but little realizing sense of robbing God in withholding the tenth of what he has given them.
It is an honor conferred upon man to be thus connected with Christ in carrying forward the plan of salvation. Christ gave himself. He left his position in Heaven, the glory he had with the Father before the world was, that man might be saved. And when men and women receive this great benefit, he permits them to co-operate with him in carrying forward the preaching of the gospel, by returning to him a small portion of the temporal blessings he bestows upon us. The cheerfulness and promptness with which we do this, shows how much we appreciate the blessing we receive, and the love we have for the spread of the gospel by its ministry.
S. N. HASKELL.
END OF THE LAW.
By R. F. Cottrell
THERE are some so desirous that a certain part of the moral law of God, the Ten Commandments, should not be binding upon them, that they will seize anything that will favor their prejudice, and seem willing to destroy the whole law, if by that means they can find an excuse for violating one of its precepts.
In Rom. 10:4, they find the declaration, that "Christ is the end of the law for righteousness to every one that believeth." They catch the words "end of the law," with an eagerness that shows that they certainly would be very glad to have the law out of existence, at least that part that condemns them, and if this can be accomplished, they are willing the testimony shall say that the whole moral law has indeed come to an end, and is blotted out forever. If this text proves any part of the law to have ceased to exist, it proves the same of the whole, for no part is singled out, but it speaks of the law as a whole.
The end of the law, they will have it, is its total cessation, or the last of it. They would, by no means, hold that faith has also come to an end; though they have equally as good testimony to prove it. Says Peter, "Receiving the end of your faith, even the salvation of your souls." Now if the law is ended, being superseded by faith in Christ, faith is also ended, and superseded by salvation. "The end of the commandment is charity." The object and design of the commandment is to lead us to charity, or love. Is not the commandment binding which teaches us to love—that leads us to charity? If this commandment is no longer binding, then love or charity is no longer required; for if the commandment which was given for the purpose of leading us to love, is abolished, then love is abolished, as it is no part of our duty.
Had not the law been transgressed, man would have lived by the law. "The commandment was ordained unto life"—it is death for no other reason than that it has been transgressed. "The wages of sin is death." Sin turns the commandment into death. "The law was ordained unto life," but it cannot give us life, because we have transgressed it. Christ gives life to the sinner—the thing the law would do, but it is "weak through the flesh"—sinful flesh. But Christ offers pardon, and through pardon, life. Thus the object and design of the law is found in Christ. He is the end or object of the law, giving righteousness and life to the sinner—to every one that believeth. Does this make an end of the law? or does it secure the design of the law to give righteousness and life to man?
But if the end of the law is its abolition, it is abolished only as it respects the believer. "Christ is the end of the law to every one that believeth." Those that do not believe then are still bound to keep the law— they are bound to moral duties that the believer is not bound to. Then if the unbeliever fulfills his obligations to moral duty, he will be a better man than the believer can be, because (the believer) is not bound to the moral duties of the law of God. The law has come to an end as it respects him. This puts me in mind of an anecdote I have heard, of a singular sort of a man, who said he had "sometimes thought that sinners were the best Christians." He had found non-professors more ready to oblige him than professors. And so they ought to be, according to the theory that Christ has abolished the law to the believer only. And this is the case, if the text under consideration teaches the cessation of the law of which it speaks.
Thus it is evident that the text teaches no such thing. It is a position that any sane man would be ashamed of in the Judgment. Then be ashamed of it now, and turn from it.
R. F. COTTRELL.
The Perseverance of the Saints
"Do you believe in the Perseverance of the Saints, brother?" asked one of the council called for Mr. Beecher's installation over Plymouth Church. "Well," he answered, "I was brought up to believe that doctrine. But after I went West, and saw how eastern Christians left their religion behind when they moved out there, I began to have my doubts!" Is that your style of perseverance? A man bearing the Christian name, who can sit in his self-indulgence, and hear the church bell pleading in vain with one call after another, till at last it stops in despair—had better re-examine the ground of his hope.
Prayer Joined to Christ’s Intercession
WHEN the arrow of a saint's prayer is put into the bow of Christ's intercession, it pierceth into the very heavens.
DENVER, COLORADO.
By E. R. Jones
Our meetings have now been in progress one week. From the very commencement, great perplexities and seemingly insurmountable difficulties met us on every hand; but never before in my experience have I seen the providence of God so manifest in turning all these into more favorable circumstances for his cause than we would even have dared to ask. In consequence of a great show and a fireman's tournament last week, and the arrival of Gen. Grant this week, the city has been almost wild with excitement up to yesterday. Our congregations were very small at first, but have gradually increased from evening to evening. If this continues in the same ratio for another week, the tent will hardly be sufficient to hold the people. Our tent is seated with cushioned pews, loaned from the First Congregational church of this city, at a cost of less than $3.00.
I have never seen people give better attention to the truth. We are of good courage, and in health. Expect to see some good results of this meeting. We are confident that God is working for us, and that we may have his help till the end. We still humble ourselves before him.
Aug. 18. E. R. JONES.
Health and Temperance.
SUGGESTIONS FOR THE SICK-ROOM.
In preparing a meal for any one whose appetite is delicate, it should be made to look as tempting as possible. The tray should be covered with the whitest napkin, and the silver, glass, and china should shine with cleanliness. There should not be too great a variety of viands, and but a very small portion of each one. Nothing more quickly disgusts a feeble appetite than a large quantity of food presented at one time.
The patient never should be consulted beforehand as to what he will eat or drink. If he asks for anything, give it to him, with the doctor's permission; otherwise prepare something he is known to like and offer it without previous comment. One of the chief offices of a good nurse is to think for her patient. His slightest want should be anticipated and gratified before he has bad time to express it. Quick observations will enable her to detect the first symptom of worry or excitement and to remove the cause. An invalid never should be teased with the exertion of making a decision. Whether the room is too hot or too cold; whether chicken-broth, beef-tea, or gruel is best for his luncheon, and all similar matters, are questions which should be decided without appealing to him.
Household troubles should be kept as far as possible from the sick room. Squabbles of children or servants never should find an echo there. In the event of some calamity occurring, of which it is absolutely necessary the sufferer should be informed, the ill news should be broken as gently as possible, and every soothing device employed to help him to bear the shock.
Above all, an invalid, or even a person apparently convalescent, should be saved from his friends. One garrulous acquaintance admitted for half an hour will undo the good done by a week of tender nursing. Whoever is the responsible person in charge should know how much her patient can bear, she should keep a careful watch on visitors of whose discretion she is not certain, and the moment she perceives it to be necessary, politely but firmly dismiss them.
She must carry out implicitly the doctor's directions particularly those regarding medicine and diet. Strict obedience to his orders, a faithful, diligent, painstaking following of his instructions will insure to the suffering the best results from his skill, and bring order, method and regularity into domestic nursing.—Scribner for Sept.
EAST OAKLAND, CAL.
By J. D. Rice; Ellet Joseph Waggoner
Our meetings still continue in this place with fair audiences. Considerable interest is manifested in the truth presented. A few have signed the covenant, several others are keeping the Sabbath, whom we expect will soon identify themselves with us. Still others are anxiously seeking to be thoroughly satisfied that this is indeed the "Present Truth." Like those noble Bereans, they are searching the Scriptures daily, to see if these things are so. Acts 17:11. May God guide these anxious inquirers into all truth. His "word is truth." John 17:17. We hope to meet fruits of this effort in the kingdom of God. Pray for us.
J. D. RICE.
E. J. WAGGONER.
GRASS VALLEY, CALIFORNIA.
By E. A. Briggs
WE took down the tent in this place yesterday morning. Bro. Howard has gone home to make arrangements for moving his family to a new residence. I continue the meetings in private dwellings. The Spirit of the Lord seemed to be in our meeting last evening. Three names were added to the covenant, making eight in all who have covenanted to keep God's commandments. Pray for the cause here. E. A. BRIGGS.
Sept. 3.
PATIT CREEK, W. T., UPPER COLUMBIA CONFERENCE.
By G. W. Colcord
Soon after Bro. Jones returned from the Salem Conference, we spent one day with the Dayton church, and then hastened forward into this neighborhood, where we held tent-meetings nearly four weeks. One was immersed; two commenced keeping the Sabbath; a band of nineteen brethren and sisters was formed, and we organized a Sabbath-school of three classes. Our review of the Disciple minister on the law and Sabbath may result in a debate. We expect to effect a church organization here sometime the coming autumn. Three adult Sabbath-keepers, living near, have not yet joined the band.
G. W. COLCORD.
ALPONA, U.C. CONFERENCE.
ALPOWA, U. C. CONFERENCE.
By G. W. Colcord; A. T. Jones
AFTER Bro. and Sister Hopkins had kindly boarded all of the tent workers, during the effort in their vicinity, they sent us forward with a four-horse team to this neighborhood, where we have been holding meetings in our tent since the last day of July.
We have our pavilion erected on one of the high "foot-hills" of the Blue Mountains. We have been told that our elevation is 4,000 feet above sea level; but for this we cannot vouch. The situation is delightful; our auditors are kind and attentive; some have decided to obey; our health is good, and we rejoice and redetermine to labor for the Master. G. W. COLCORD. A. T. JONES.
LEIPSIC, OHIO.
By Dudley Marvin Canright
I CAME here Friday, Aug. 13, to assist Eld. O. F. Guilford a week in his tent-meetings. There is a large attendance, and apparently a good interest. But five have yet commenced to obey what they admit to be the truth, though we still hope for quite a number. Yesterday Bro. G. baptized two. We have a Sabbath-school and Bible-class. The Sabbath-keepers here do all they can for the meetings, which are attended by many of the brethren and sisters around.
D. M. CANRIGHT.
FALLS CITY, WISCONSIN.
By S. Fulton; A. Mead
Thus far the interest at this place has been good. We have not held regular meetings during harvest, but have occupied the time in visiting. Five opposition sermons have been preached. The enemy has been working with great power, yet the truth is gaining ground. Seven have decided to keep the Sabbath, while as many more have promised to do so.
S. FULTON. A. MEAD.
Aug. 10.
WEBSTER CITY, IOWA.
By E. W. Farnsworth; H. D. Hollenbeck
WE closed our meetings at this place Sunday, Aug. 15. Fourteen commenced to keep the Sabbath as the result of these meetings; these, with some who observed it before, will make between twenty and thirty who will meet for worship. We organized a Sabbath-school of about forty members, and sold over $40 worth of our publications. Nearly every family takes the Review, and they take a club of twenty-four Instructors.
E. W. FARNSWORTH.
H. D. HOLLENBECK.
BLUFFTON, OHIO.
By G. G. Rupert; E. H. Gates
WE closed our meetings in this place Aug. 15. Twelve, all heads of families, have decided to obey the truth. Bro. H. Clymer, who has had several years experience in the truth, was elected leader, and superintendent of the Sabbath-school. Every one especially interested in the truth has subscribed for the Review, and ten copies of the Instructor were taken for the Sabbath-school. About $70.00 worth of books and periodicals were sold.
G. G. RUPERT.
E. H. GATES.
FAIR BUT FATAL.
It is said that when the Inquisition-house, at Madrid, was destroyed, by order of Napoleon, the commanding officer found an image of a beautiful virgin. The workmanship was most perfect; its proportions were correct, and beauty rested on every chiseled feature. This image was an instrument of torture. The victim was commanded to go up and embrace it, and as he placed his bosom against the cold bosom of the statue, and his lips against the cold lips of the marble, a spring was touched, an internal machine was set in motion, and the arms of the virgin, filled with sharp daggers, arose and encircled the poor sufferer, and cutting into his flesh, mangled him in a most horrible manner, and destroyed his life.
Shall we not call the intoxicating cup such an image? It sparkles before the eye, but there is a snake within which will destroy the life of both body and soul. Then if you taste the creature which looks so harmless once, when you least expect it, you will be chained and pierced. O, fly from the tempter! He seeks your ruin!
"Beware of yonder dog!
Look, when he fawns he bites; and when he bites
His venom teeth will rankle to the death;
Have not to do with him; beware of him!
Sin, death and hell, have set their marks on him,
And all their ministers attend him."
FEMALE INTEMPERANCE.
EVERY one who realizes the importance and grandeur of woman's mission must view with real sorrow and alarm the increasing spread of intemperance among our wives and mothers.
Out of 83,746 persons arrested in London in 1878, 35,408 were for drunkenness and disorderly conduct. Of these no less than 16,525 were women. Mr. Mansfield, the Magistrate at Marlborough Street, on taking his seat the other day, remarked that "the drunkenness of women was becoming quite intolerable, for out of a list of 26 persons charged, he observed that 17 were against women for drunkenness." The Lords' Committee on Intemperance have reported that the number of apprehensions of women for drunkenness is increasing; and this is especially the case in London, Liverpool, Manchester, and Edinburgh. In the latter city, arrests in 1877 as compared with 1871, increased 43 per cent. It is impossible to draw but one conclusion from these facts, and if we wanted to confirm them we should not look beyond the vast net-work of causes, all of which do their part in leading so many astray. These causes are close at hand, and meet the unsuspecting at every turn. For instance, what is more common, after a shopping round has been done, than to adjourn to a restaurant or confectioners, often more than once in a day, for light refreshment, in the nature of a glass of wine, or malt liquor, or even brandy and soda water! This practice has grown to such an extent that in some large London West End Establishments drinking bars have been elaborately fitted up ostensibly for the accommodation of lady purchasers only.—Temperance Chronicle.
One Advantage of Tobacco Smoking.
By Waverly
I have often wondered, says a sprightly little woman, how any of my sisterhood who has ever kissed a clean man can ever go through the pretense of kissing a tobacco-chewer. Did you ever see one suffer the penalty? This is how she does it: There is a preliminary shudder, and then she shuts her teeth hard, holds her breath, and makes a little pigeon dip at the foul lips of the grinning beast, and then, pale with horror, flies to the kitchen, where, if you follow her, you will find her disinfecting with soap and water. Many of the blessed little hypocrites pretend that they like the smell of a cigar, but even hypocrisy is powerless to enforce from a woman the confession of a fondness for hanging, like the bee on a flower, to a tobacco worm's lips.
EYES AND NO EYES.
You have all read the story in the school-readers of the two boys who went over the same route, one with his eyes open, and the other with them shut. It is old, but worth repeating, and worth remembering every day. So many things slip by us; so many things worth knowing go on right under our eyes without being noticed.
I knew a man who had very little time for reading or study, but whose mind was a perfect storehouse of information on almost every subject.
“How does it happen that you know so much more than the rest of us?” I asked him one day.
“Oh!” said he, “I never had time to lay in a regular stock of learning, so I save all the bits that come in my way, and they count up a good deal in the course of the year.”
That is just the thing—save all the bits.
“That boy,” said a gentleman, “always seems to be on the lookout for something to see.”
So he was; and while waiting in a newspaper office for a package, he learned, by using his eyes, how a mailing machine was operated. While he waited at the florist’s, he saw the man setting a box of cuttings, and learned, by the use of his eyes, what he never would have guessed, that slips rooted best in nearly pure sand.
“This is lapis lazuli,” said the jeweller to his customer; “and this is chrysoprase.” And the wide-awake errand-boy turned around from the door to take a sharp look, so that in future he knew just how those two precious stones looked.
In one day, he learned of the barber what became of the hair-clippings; of the carpenter, how to drive a nail so as not to split the wood; of the shoemaker, how the different surfaces of fancy leathers are made; of a locust, that his mouth was of no use to him in singing; from a scrap of newspaper, where sponges are obtained; and from an old Irishwoman, how to keep stove pipes from rusting. Only bits and fragments of knowledge, but all of them worth saving, and all helping to increase the stock in trade of the boy who meant to be a man.—Little Corporal.