The St. Charles Camp Meeting of 1885

TH E

B .L .

F ISHE R

L IB RA RY

Camp Meeting Series PCAM

MEETING SERMON The St. Charles Camp Meeting of 1885

VOL. 12

S

ST. CHARLES CAMP MEETING OF 1885

BY Albert W. Parry

First Fruits Press Wilmore, Kentucky c2023

ISBN: 9781648171819

The St. Charles camp meeting of 1885

By Albert W. Parry First Fruits Press, ©2023

Digital version at https://place.asburyseminary.edu/firstfruitsheritagematerial/217/ First Fruits Press is a digital imprint of the Asbury Theological Seminary, B.L. Fisher Library. Asbury Theological Seminary is the legal owner of the material previously published by the Pentecostal Publishing Co. and reserves the right to release new editions of this material as well as new material produced by Asbury Theological Seminary. Its publications are available for noncommercial and educational uses, such as research, teaching and private study. First Fruits Press has licensed the digital version of this work under the Creative Commons Attribution Noncommercial 3.0 United States License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc/3.0/us/.

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Parry, Albert W.

The St. Charles camp meeting of 1885 [electronic resource]/ by Albert W. Parry. – Wilmore, Kentucky : First Fruits Press, ©2023.

1 online resource (78 p. : port.) : digital.

Reprint. Previously published: Chicago : T.B. Arnold, 1885.

ISBN: 9781648171802 (paperback) ISBN: 9781648171819 (uPDF) ISBN: 9781648171826 (Mobi) OCLC: 1396791969

1. Camp meetings--Illinois--St. Charles--History. 2. Free Methodist Church of North America--Illinois--History. 3. Illinois--Church history. 4. Saint Charles (Ill.)--Church History. I. Title.

BX8475.5.I54 P37 1885eb Cover design by Amanda Kessinger

287

First Fruits Press The Academic Open Press of Asbury Theological Seminary 204 N. Lexington Ave., Wilmore, KY 40390 859-858-2236 first.fruits@asburyseminary.edu asbury.to/firstfruits

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ST.CHARLES CAMP MEETING OF

1885 BY

" lVhither

ALBERT

W.

PARRY.

the tribes go up, the tribes

unto the testimony

ef Israel,

name of the Lord.-Psa!ms

to give cxxii., 4.

CHICAGO:

T. B. ARNOLD, 18S5.

ef the Lord,

thanl:s

unto the

PREFACE. The writer has u¤en lerl to prepare tbis little pamphlet in hope that thereby Gocl will he glnrille1l. To gather into a small compass the soul-stirring events of thii, meeting we have fountl to be no easy Lask.

The writer was present most of tl.te tim<', :mcl recordecl in person the sermons and a<Mrcsses as tliey were deliverccl, and as they are here giveu. There were s<Jrne excellent se.rroons preacherl, wllid1 owing to our :t bst•nce at the time of their <lelivery, to attcnrl to other dntit!s incumbc.qt on us, were not reporterl. This will account fur their not nppearing in tu.is history. 1Ve havt:! notice,l every sermon, lmt have not given the sul,ject mntter of some of them. We are inn.el>tcd to Rev. F. E. Hall, oi SoutL Elgin, for the diagram of tht> grounrls which nppears ns our frontispiece. With 110 other rlesire unt to honor Goel, arnl to a<lvance his kingdum, we send forth this little evangel, praying t.lmt those who may peruse its pages m~y Le gre.'.ltly hlcs~ed and edifietl. Amen!

A. ,v. P.

Syca.nwre, Ill .. Ju.1_11 21, 188/J.

INTRODUCTION. In the year 1799 there were great revivals of religion in Tennessee. The work began under the united labors of two brothers, by tbe name of McGee, the one an ordained minister in the Presbyterian, the other in the Methodist Church. Although connected as they were with different den'")minations, the <loctrines and usages by which each was distinguishe<l from the other in no way interrupted the lmrniony of their efforts.

In the yea.r 1799, while making a tour through what was calle,1 the -~Barrens," they stopped on their way at a settlement on the Red river. Here God used tLem in a wonderful manner in the salvation of soulEZ. During the delivery of a i::ermon the people melted like wax, and hard~henrted sinnns trembled. The great work so excited the attenti0n o1 the people, that they came in crowds, with their horses and wagons, bringing provis~ ions and bedding. Others erected tempornry buts :md tents, while all-Presbyterians, Methodists an,l Baptistsunited together in prayer and exhortation, exerting all their energies to push forwMd the work.

This was the beginning of that great revival in the West which introduced camp meetings which are now so trequent. The good effects resulting from this meeting, thus providentiaJly convened, induced the leaders to appoint one on what was called HThe Ridge." Here a vast concourse of people assembled, and continued their religious exercises day and night. The novel way in which these meetings were conducterl and in which the saints worshiped God excited attention and criticism.

lNTROl>lJCTWN.

Dr. Nathan Bangs gives this descript.ion ofthese gatherings: H In the night the grove was illuminated with candles, lamps or torches. This together with the stillness of the night, the solemnity that rested on every countenance, the poiuted and earnest manner with which the preachers exhorted the people to repentn.nce, prayer and fo,itb, producerl the most awful sensations in the minds of all present. While some were exhorting, others crying to God for mercy, and some shouting the praises of God in the assembly, great numbers were retired in sedu<led places in the grGve, pouring out the intense desires of their hearts in supplication to God." Rev. John McGee who was himself the chief particip!l.Ilt in the first camp meeting says, "The people fell under the power of the Word, like corn before a storm of wind." anrl that "·.Many who were there slain arose from the dust with the divine glory beaming upon their countenances, while the praise of Gori issuing from their lips, ea used hard-hearted sinners to tremble."

Since •,he inauguration ·of this movement, it has become a very prominent revival agency, e'.lpecially so in Uethodism. Looking over the past nine decades, we see that God has endorsed it; and as a result thousands at such gatherings have entered into the way of salvation hy faith. The Bergen camp meeting in the East and the St. Charles meeting in the West have both given an impetus to the cause of Christ, which we ctinnot estimate.

Like the light spores emanating from tbe sun in every direction, the glorious light of gospel truth bas radiated in every direction from these centers of Christian etfort, especially from the latter.

To the pilgrims scattered abroad, there is a peculiar and wondrous charm connected with this annual gather-

8

fSTRODUCTION.

ing; and the sacred and glorious events which have transpired in connection therewith, during the past quarter of a <'"'1tury, make the St. Charles camp meeting unique in the history of Western camp meetings. In tlle burning bush Moses learned of the glory and spirituality of God. It br<mght him intv the presence of the one ineffable Jehovah. It was holy ground. At the St. Charles cnmp meeting, in the twenty-five years of its notable history, hundreds of individuals have found the pearl of greatest price: have entered God's university", and learned therein the "mystery of godliness." While some of these bloodwashed ones who were present last year, have graduated with the highest houors, anrl have entered into the blissful and radiant future to join the company of victors, others remain in tlle conflict, and were present again this year, as they have been in the years past, on this hallowed spot.

At the annual session of the Illinois Conference, Free Methodist Church, held at Sycamore, October 8-1 l, 1884, the following resolution was presented and adopted: ··,VHEREAs, In union there is strength, and ns there is danger of geographical separation, cnusiug a separation in spirit and practice, therefore ·'Resolved, Th·it we hold, during the coming summer, a conferenee camp meeting; and do now elect a committee to select the ground, and make general arrangements; and that we invite each of our General Superintendents and their wives to be with us."

The committee herein provided for was duly elected, and on a day appointed met at Aurora, flL, for cosultation. After due deliberation and prayer, the old ground three miles northeast of St. Charles village was unani~ mously chosen as the place for holdmg this meeting. It is to this gathering of the saints in the forest temple to which we call attention in the following pages.

THE

TWENTY-SIXTH

MEETING.-1885.

Pursuant to the arrangement of the committee, the meeting began Thursday evening, June 18, and closed Monday evening, June 29, 1885.

The opening was auspicious, the weather throughout was charming, the order excellent, the arrangements were satisfactory, and the results glorious. The meeting was one of more than ordinary interest. On the first day some fi~y tents were erected. These were all well filled.

The meeting was under the management of Wm. F. l\fanley and C. B. Ebey, district chairmen. B. T. Roberts and his excellent wife were in attendance from Friday until the close. The attendance of preachers was unusually large. W. B. 1\1.Colt and C. ,v. Sherman, of Missouri; G. C. Coffee and John W. Sharp, of Dakota; Robert Scott anrl 0. V. Ketcls, of Iowa; C. H. Rawson and D. "\V. Abrams, of Michigan; .J. E. Colemim, Principal of Evansville Seminary; A. II. Norrington, of Orleans 8eminary; J. A Murray, of Wisconsin, and. 8ister Julia Thacker, of Central Illinojs Conference, were present and labored with acceptability. Sister Orrie Emma (Kittie) Wood was also present. The following named brethren from the Illinois Conference were present at some time during the progress of the meeting: M. V. Clute, the eldest member of the conference, T. B. Arnold, C. S. Spalding, Julius Buss, J. D. Marsh, ,1.W. Carter, F. A. Miller, A. W. Parry, F. E. Hall, Thomas ..Fluck, John Harden, J. D. Keleey, F. Kent, F. D. Brooke ,vm. Ferries, F, D. Christie, D. A. Fay, J. J. Hales, P. N"ewcomer, P. C. Burhans

10

ST, CHARLES

CAMP :MEETING.-1885,

and K. t.T.Duncan. L. B. Kent, editor ot the Banner of Holiness, eheerecl us with his genial face. W. T. Ell is, of the r.:,,•e and Harnmer, 0. S. Grinnell of the Congregational Church, .J. R. Allen and ,vm. Craven, of tb.e Rock River Conference l\:I.E. Church, W'. T. Hurry, of the Salvation Army, and Rev. N. 0. \Vestsrgreen, of the Swedish Church, joined with us as though there were no distinctions in church reht.tions and polity. Several elect ladies, who have not been in attendance of fate years, and some never hefure, were present this year: Sister Ah hie Mills, Eunice Knapp (lately missionary in Bulgarht), Emily Dickson, of Philadelphia, Pa., and Cady, vf North Chili, N. Y. The opening services hegan on Thursday evening.

Brother C. B. Ebey preached from Isaiah xl., 28-31.

The remarks were appropriate, and the saints appreciated the truth. A short season of testimony followed.

J'RIDAY.

In the love-feast, which was led by F. A. l\Iiller, of Elgin, some clear testimonies were given. It was evident that the saints had assembled in this forest temple not for dress parade, but for earnest work. At 10 :30 a. m., C. S. Spalding sounded the gospel trumpet. It gave no uncertain sound. It was clear and blessed. Text, Psalm cxvi., 18: "l will pay my vows unto the Lord now in the presence of all his people." The altar service was profita1.,le;some were pardoned and others were made pure. At 2 :30 p. m., F. D. Brooke preached. Text, 1 Chronicles xxix., 5: "And who then is willing to consecrate his service this day unto the Lord?" A goodly number were forward to muke a full consecration to God. The young people's meeting, at 5 p. m., was co ndncted by Brother :Milton Kendrick. There was a m::i.rkedm1nifestation of

TWENTY-SIXTH

MEETING.-188.5.

11

the Spirit's presence pervading the message and the service. B. T. Roberts preached in the evening from the words, "lam come that they might have life, and that they might have it more abundantly."

(John x., 10.)

Upon the invitation bE!ing given, souls came forward.

Some were graciously delivered from the bondage of sin anrl death.

SATURDAY.

The first holiness meeting was l.teld at 6 a. m., and was led by Brother J. Buss. The love-feast, at !), u. m., wt1.s conducted by 1Vm. Ferries. F. ,v. Kent, of l\Iarengo, preaclied at 10 ;30 a. m., with great freedom. Text, John xiv., 23, 24: "If a man love me, he will keep my words: and my Father w~ll love him, and we will come unto him, and make om abode with him. Ile that loveth me not keepeth not my sayings: and the word which ye hear'.\is not mine, but the Father's which sent me." When the opportunity was given, a score of persons stood up and acknowledged their failure to walk in the path of obedience. All these afterward testified that they were satisfied. In the afternoon B. T. Roberts, iu his admirable, terse manner, proclaimed God's willingness that all should come and ''partake of the water of life freely." Sister Roberts followed with a powerful exhortation.

The bench was full of seekers, some for pardon, others for cleansing. How they came through! F. A. Miller led the young people's meeting at 5 o'clock. J. D. Marsh, of Evanston, preached an excellent sermon at 8 p. m. Text, 1 Samuel xv., 22: "Behold, to obey is better than sacrifice, and to hearken than the fat of rams."

SUNDAY.

The aun, the glorious mons.rch of day, shone upon the

12

ST. CHARLES

CA)IP

)IEETINU.-188,5,

eHrth in all his radiance and beauty. The meadows and the flowery landsc.a.pewere bathed in sm-tsofmellow light.

Songs of praise burst forth from human lips. The dtty was one of victory. The faith of the workers was strong, and good attention was given to the preaching of t.he Word.

At the early morning meeting, led by C. B. Ebey, souls stepped into glorious liberty. ,John Harden led the love-feast at 9 a. m. The testimonies were clear and definite. \Ve give a few of these testi1'.l'.i.onies.

A. sister: •·When I first came to this camp ground., years ago, I said to myself, •These people are all poor.'

I finally accepted Christ as my 8aviour, and I k1iow now they are rich."

Another sister: "'\Ve had a wedding at our house. It was not a wooden one or a tin one, but a golden one.

The gift was given to me which was 'gold tried in the fire.' " Sister Coon: "l feel as tall as a tree, as little as a mouse, and as glorious as the angels around the throne."

At 10 :30 a. m .• Brother Roberts preached. Text, Colossians Hi., 12-14: ·•Put on therefore, as the elect of God, holy and bcloverl, bowels of mercies, kindness, humbleness of mind, meekness, long suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you so also do ye. And above ~ut,hese things put on charity, which is the bond o.t perfectness." We can give here only a brief outline of this excellent sermon.

Much Bible preaching is directed to sttints. There are ten precepts to saints where there is one to sinners.

1. I call attent-ion to the description of God's children here given. {a) hElect." Chosen out. Tl.le first thing when a soldier went to war was to enlist: then he

TWENTY•SIXTB.

MEETING.-1885.

13

wns f'xamined; and then, if all right, he was accepted.

God's children must first volunteer, and then they are chosen. God calls all men. (b) ··Holy and beloved." All true Christians are holy, according tu the New Testament.

A saint commits no sin. HHe cannot sin, because he is born of God." All are so far holy, when justifi.erl, that they sin not. ,vhen a soul comes for tbe era<lication of one sin, all sin is removed. A child twelve years old :iskecl for something to help her ohey her mother. God heard her prayer by giving her salvation. A man who milked a fractious cow was used to getting mad. He prayed : 1 ' 0 Goel, help me to milk this cow without getting mad; and I'll obey thee as long as I live."

God saved him and that rectified him. This doctrine of salvation is not peculiar to the Free :Methodist Church. It is in the Methodist Discipline. The Free ::Methodists are simply trying to carry out what is embodied in other disciplines, ns well as in their own.

2. The injunction, "'put on bowe1s of mercieE," is in the plural to denote how much compassiou we are to have.

If we want to make Christianjty spread, we must put on bowels of mercies. '-Humbleness of mind." Put this on before you put on a :µlain dress. "Put on meekness."

It takes both flint and steel to nmke a spark. Provoking words will make a spark if tbey come together. u A soft answer turneth away wrath; but grievous words stir up anger."

Charity tics all the other graces together.

It is the bowl of perfectness. Charity is defined in the thirteenth of First Corinthians. God must shed it abroad in your hearts by the Holy GJJOfjt. It will make you helJ-proof. 8trnightness will not carry you through, but charity will.

At 2 :30 ,vm. F. Manley preaclled. The writer was not present, but heard the sermon commended very highly by those who heard it. (Text, Ephesians ii., 5-6.) C. B. Ebey preached in the evening-a solemn and impressive sermon. Text, 1 Peter iv., 18: "And if the righteous scarcely be saved, where shall the ungodly and the sinner

14

ST. CHARLES

CAl\IP l\IEETI.NG.-1885.

uppear ?" Seekers were at the altar at all these services.

There were several ring, prayer and children's meetings held at intervals: so the time was fully occupied.

JIONDAY.

Brother Roberts led the holiness meeting, and D. A. Fay the love-feast. When the preaching hour arrived, those who labor in uword and doctrine" bowed at the altar to receive the the divine anointing for service.

Clear light shone, confessions were made, and the baptism came. HAnd they were all fi11ed with the Holy Ghost, and spake [thereafter J with other tongues [tongues of fire] as the Spirit gave them utterance."

At 2 :30 p. m., C.H. Rawson, of l\Iichigan, preached an able and logical sermon. Text, l Peter i., 16: une ye holy."

All Christians are interested in the subject of holiness. Let us look this aiternoon at this doctrine.

1. Holiness as the only true ideal of heaven. No objection can be ra.ised to the Bible doctrine of heaven.

It is a place of spotless purity, a realm where God's purity prevails. The presence of Go,l constitutes heaven.

Mother Cobb's testimony used to be, uJ have a little heaven within me.'' In the future we shall t..1.kethe same character we form here. If there are any amends to be made in your experience. they must be made here. "'\'Vithout holiness no man shall see the Lord."

2. Holiness is the only true test of our activities, of our conduct, of the work we are doing. HA tree is known hy its fruit." A pure fountain does not send forth bitter waters. God is the embodiment of holiness. God is an operative force. God is love; ancl in his operations this force is manifested. Holiness is love. If you are holy. and have the love of God within you, it will be manifested outwardly.

Holiness refers to our being. Individuals may do the same act, and yet the actions may be

TWKNTY •SIXTH

l\lll:ETING.-1885,

15

diverse. The motive determines the character of the act. Holiness touches the fountain of our being, the secret spring of life. We shall be saved because of what we are, and not because of what we do. Here is the test.

We cannot read the heart; but "by their fruits ye shall know them." With holiness as an inner life, we can love the man who hates us the most bittP.rly. It will prepare us to deal plainly with all men. There is a difference between using a club and a sword in the conflict with sin. A club will bruise; but a sharp sword will cut. Holiness will take away the ragged edge. In the pew we need holiness. There are some who think a sister can see light in five minutes, whell it took thP. Lord Almighty five years to teach them. Let us be carefnl of each other. None of us are straight in our judgments; we are liable to err.

This is the reason why brotherly kindness is the chief of graces. When a brother or sister is wrong, don't throw clubs at them. A little enquiry into matters will generally dispel the trouble.

3. The standard of holiness-what is it?

Not manifestations. Some confound manifestations with purity. Joy is joy; peace is pence; power is power; purity is purity. There is in our experience a time when the emotional may be wanting. Joy is not the standal'd. It is only one of the manifestations of pnrity. The manifestation of joy is not necessarily j0y. The manifcstatwn of fox-fire is almost like the manifestation of real fire.

The manifestation of joy is not al ways the manifestation of purity.

There is a grave heresy he1e. '\Ve go in for manifestations. rather than purity. God's salvation is to be kept uppermost.

Any joy that does not produce conviction is not God's joy.

5. The 1\fothoclist do1;trine of holiness: ( 1) The need of regeneration. When an in<livlllunJ comes to God for salvation, the burden of bis prayer is for forgiveness.

He surrenders to Go<l. There is a difference between surrender and consecration; between abandonment and dedication. A man stops sinning when he comes to God for pardon. God comes and removes all his sins-hi~

ST. CIIARLES CAMP l\IEETING.-1885.

added depravity. It is a complete pardon. He is holy There is holiness in regeneration. (2) Entire holiness needed. The carnal mind must be removed by the direct application of divine power. Sin is a unit, a disease.

You can't take away the disease little by little. A disease is to be cured, not to be forgiven. The blood of Jesus will remove the disease. •~But if we walk in the light, as he is in the light, we have fellowshii-, one with another, and the blood of .lesus Christ his Son cleanseth us from all sin." Tho man is thus made every whit whole.

It is a mistake that a man must have nn intellectual perception of this 'doctrine before he can receive it by 1aitb.

J. W. Carter preached in the evening. Text, Acts xvi., 17: "These men are the servants of the most high God, which shew unto us the way of salvation."

There is a way of salvation,-not a Presbyterian, Baptist, or Methodist way, but the way of salvation.

Jesus says, u1 am the wny." He is the only way. ·•No man cometh unto the Father but by me." God has provided this way. It is a practicable way, a way of truth.

It is a safe way. '\Ve are told that "There is a place of safety in the center of a blaze." Our business on this encampment is to show unto the people the way of salvation.

The ult::ir service which followed was interesting and lasted until midnight.

TUESDAY.

Brother .J. Buss comluct.ed the l10liness meeting. He read Second Corinthians vi., lG-18. .Among the many sparkling golden coins of truth cli&playedwas this one: God's providences are as plenty as manna, as the rich fruit on the trees of Paradise. All we have to do is to shake the tree, and the fruit will foH all around you.

Brother Kendrick led the love feast.

Sister Abbie Mills: I feel like the Portuguese woman,

TWENTY-SfXTH

MEETING.-1885.

17

who said she never thought how glad she would be to see Jesus; but she was thinkjng how wonderfully glad Jesus would be to see her in heaven.

0. V. Ketels: I am in the forecastle of the ship. I am ship boy. Ready to do anything. I shall .stick to this vessel.

This service continued until 12 o'clock, interspersed with prayer and f:ong.

Brother Frank Kent preached at~ :30 p. m. Text, Romans viii., 37. ~istl"r Nabby Willard of Marengo, Ill., who was healed in answer to prayer, November 17, 1884, followed her pastor with a touching exhortation.

The ulessed Spirit endorsed the service.

The contrast between a sinner and a saint wns set fOTthin clear ligllt by C. B. Ebey, who preache<l at 7 30 o~clock, from Titus iii., 3-5. Souls lingered at tlle altar till after midnight, and all were saved Lefore they left the tabernacle.

WEDNESDAY.,

This was a day of markeu. power and victory.

Streams of holy light shone upon hearts; and, blessed he God, some were enahled to walk in the heavenly radiance.

HThey looked unto him and were lightened, and their faces were not ashamed." Tl.te early meeting was conducted by Brother 0. V. Ketels, pastor of the German Free l\Iethodist Church in Burlington, Iowa. He fed us like a shepherd. How rich and how verdant were the pastures of truth into which we were letl. We give his remarks verbatirn: Scripture read, .first chapter of Isaiah. I heard some one say, (and hope if he is present he will not be offended), that the Lord converted his heart, but 'not hiti Lead.

I believe in the conversion of both heart and head. The Lord begins his work in the heart, and then works

lS

ST.

CHARLES

CA)iP

l\IEETING.-1885.

up into the heud. Israel had lost ground. They did not know as much as an ox; for the ox <lid know his master. l\Iany do not act as sensibly as the ass, which never forgets the crib, while they run off after posies and worldly trifles for satisfaction. Don't forget to go to the crib.

We must be sanctified by the blood. the Spirit and the truth. Here is where people run off into f,waticisrn.

They get to trusting to their feelings and leave the Word. These are our rules. Go into a hospital and you will see printed rules. These are ours. We must conform to them to recover and maintain our health. God brought this people under the rod, like disobedient children, for their recovery from sin. There is too much sparing of the rod and ruining our sons. But tbe rod must be used in love.

We must trust in God for ourselves and our families.

Mttny get their lives insured. I wonder what they will answer when they come up before God and ar~ asked what they have done with their families. I imagine they will be aslw.med to answer, H0h, I have provided for them! I left them an insurance on my life for two tl.Jnusancl dollars!'' God says we shall leave our orphtin children and widows to him. "He will be a fatber to the fatherless, ancl a husband to the widow." There was a man mimed Haun. ( Ilaun is the German for hen.) '\Vhen nsked what would become of his children, he replied thRt God had taken care of H1Jen," and he would take care of the chickens.

The way to acquire and keep is to give to God. A brother in Indiana needed a horse. A certain brother had one that suited him. He said nothing to that brother, the owner of the horse, but prayed to God. Tlle brother was made to feel that he ought to give the horse to the preacher. But it was a very good horEJe,and L.e hesitated. One day as he was leading the horse to water, he fell and broke both fore legs.

I have crossed the ocean, and have been in several storms, but was never tempted to give up the ship. Because the church is s0metimes in a storm, many want to

TWENTY·STXTH

MEETING.-1885.

19

leave it. Stick to the ship! Stay in the church; but keep saved and free! I once wondered how I could get rid of my sin. It was a tremendous affair. But God has washed me. I am as free from it as though I had never possessed it.

At 8 a. m., a service wa.s held for the instruction of Christian workers. This was intensely interesting and very profitable. The service was opened by singing: "Salvation, oll, the joyful sound!"

after which Brother G. C. Coffee led in prayer.

B. T. Roberts read for a lesson 2 Corinthians iv., after which, assisted graciously by the Divine Spirit, he gave some needed ad vice to those wllo would win souls. We give bis address in full, believing that those who read it will he greatly edified.

2 Corinthians vi., 1: 1•We then as workers together with him."

1. I om often asked the question, why our work do~s not spread foster. There are several reasons.

We are conformed too much to the modes and methods that exist around. us. r. Finney says: 11Until we can remove from the minds of men the impression that the current Christianity of the age is true Christianity, we cannot do much to promote a revival." I think we have got to come back to Bible times in our work. The Bible nowhere recognizes that a part are workers, and that others are not workers. It declares, ~'to every man his work." All ure workers. In this hive there are no drones; all must be working bees. Work or die. Impress this upon young converts, and give them a chance to work. We are not to carry on the work as others do.

Our work was very irregular at the start. Sometimes there would be a preacher, but more frequently there would be none. God was with us in power and "'mightil_vgrew the word of God and prevailed." In the city of Buffalo our boys would have the church filled. Don't let

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us be like the porcupine.-mere1y on the defensive, merely keeping the devi1 otf. Let us get off of the defensive, and be on the aggressive. Let a saved woman go for her unsaved husband and besiege him as you would a city. We should all become soul winnel'S. HThe Spirit and the bric(e say come." The bride is the church. ·'Let him that heareth say come." The Bihle not only gives us permission to invite, but it requires it. HLet him that beareth say come." '' We then as workers together with him." The "we" means all Christia11s. ''He that is not with me is against me; and he that g~thereth not with me scattereth abroad.''

Our religion is of altogether too selfish a nature. ,ve want to consecrate ourselves for the salvation of others.

There are reasons why we should do so. (a) To have a proper sympathy for humanity. If the Bible i.s true, wllen it declares that men a.re lost, then common sympntby would impel us to save them. We should take an interest in men. A few years ago a man on tlrn Niagara river went over the precipice.

Thousands of people lined. the banks, but could not save him. If we have a concern for souls, others will have concern for souls. Mr. Frnney tells of a blacksmith who was an infidel. A Christiu.n Inwyer became concerned for his soul. God rolJed. t!Je burden on him. He went one morning and foun'..lthe blacksmith at his forge. He said to him, "Neighbor, I am greatly concerned for your soul." Then he mounted his horse and rode away. Tlle blacksmith became alarmed, riml thought, "If that lawyer is tioncerned about my s0ul, it is time I was concerned." His wife prayed for him and he was saved. Concern begets concern.

God holds us to the work of soul-saving. This is our businPss. 1f we hn.ve to s1,oil a sermon to save a soul, then spoil tile sermon and save the soul. Believe the Bible, rrnd spend your life in soul-saving.

Mr. Caughey was an ordinary preacher, filling pulpits with ordinary ability. He consecrated himself to the work of soul-saving, and then he became a great power.

Carvosso, -when sixty years of age, gave himself to the

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work of soul-suvir.g, an1..lwns instrumental in Gorl's hands in the snl vntion ot many souls. In helping others yon will hel1Jyourself. The boy with the five barley loavesas he distributed the brearl it increased. When you distrilmte to others it will be a miracle.

2. The work we do for others is the only work we carry wiLh us into heaven. There will be a difference in the peoiile wlio get to heaven. Jesus says, '·Behold, I come fJUickly, iind my reward is with me, to give unto every man according as his work shall be." '•Anet they that be wise shall shine as the brightness of the firmament," (we are. told. •·He that winneth souls is wise,'') "and they that •,urn many to righteousness, as the stars forever and ever."

Paul says, Therefore, my beloved brethren, be _ye steadfast, unmoveable, always abounding in the work of the Lord; forasmuch as ye know that your labor is not in vain in the Lord." There may not be any apparent success! but we shall be rew~irr:le<l according to our labor.

"As one star differetb from another in glory so also is the resurrection of the dead."

Our business is to get souls saved, ancl not to build up a big church. •·Who then will consecrnte his services tllis rlny unto the Lord ?"-not to preach big sermons, but to work for the salvation of souls. The Albigenses ancl '\Valdemses,among the Swiss Alps, went throughout Europe ns pell,Uers. They kept the fire burning. Their object was not to sell goods, hut to save souls. They cu.red onJy to isell enough to p[ty their way. We can be just as much consetrated to the work as Paul was just as much as Willfam T(tylor is to-day.

Sister Roberts led in prnyer ~-t the close of this ttcldress.

The love-feast wa~ led by~Brother F. D. Christie. It was a love-feast, indee<l. Here are 80me specimens of the frujt: Brother Torrey: I came three hundred and twenty miles to attend this meeting. I went twenty-two years ago

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to Omngeport, N. Y, to atternl the ND.zarite camp meeting. I was full of devils. I had whisky-devils, gambling devils, and secret society devils. Jesus saved me. I was healed in .June, 1884, of Bright's dise..'l.se,liver COIL.plaint, spinal paralysis, shaking palsy, heart disease, and had my voice restored. I am perfectly whole. The work was done perfectly and instantly.

Emily Dickson: I have not been here for twenty-one years. I will have something to say in every public service. I am all of a glow. I am a glow-worm. I found it here on this ground twenty-one years a.go. There are some hair splitters out here. There is only one soil where the grace of God will grow in. When men buy farms they look out that the soil is suitable. Religion will thrive only in the soil of humility. Blessed grace of humility! I used to be as proud as Lucifer. I have gone down like the diver into the deep sea, lost in God, whelmed in a love that is good at the wash-tub or in the pulpit. We are on the wrong track, if we are not after the grace of God. Glory, glory to God! A sister: There is an artesian well in my soul. The water out of this well is honey.

At 10 :30 a. m., Brother G. C. Coffee preached on the Grandeur and Humiliation of Christ. The subject was handled in an able manuer.

Text, 2 Cor., viii. 9: '-For ye know the grace of 01ir Lord Jesus Ch1·ist, that, though he was rich, yet for your sakes he became poor, tllat ye tllrough his poverty might be rich." In the twelfth chapter of Hebrews we are exhorted to "Consider the Apostle and lligh Priest of our profession, Christ Jesus." vVe are here to-day to refer to this Christ: his riches, his poverty, and the motive which prompted him. "Ye know the grace of our Lord Jesus Christ." I would all knew the grace of God. Used in this connection it means more than unmerited favor. The grace of God is incomprehensible. I am unable to understand it. We may get our eyes upon it, and our hearts interested in it. ·•Which things the angeb

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d¤sirc to look into." All heaven is interested in this matter. They are now intensely interested in the grace of God. I never expect to fully comprehend it.

Balboa, a Spanish navigator, crossed the An<les anrl looked out upon the Pacific Ocean, and thanked Go<l for the sight. vVe can do this much,-thank God for the sight. Wben the angels saw him go to Bethlehem, to the garden, to the cross, and to tlie grave, is it any wonder they became interested? How strange it is that men are so indifferent to the grace of our Lor<l Jesus Christ!

I sb.nJlbe satisfied if I can get one mind intereste(l in the wondrous plan of salvation.

1. The riches of Christ. There are some who date the beginning nf Christ's divinity from the incarnation, saying that he was merely tl.ie son of God, and that all the power he has is delegaterl to him. The Bible does not teach it. l\1y text does not teach it. ,vhat do we un<lerstand by his riches? Jesus Christ i::3the God of the Bible; there is none other but he, This is shown by the titles given him. "·For unto us a child is born, unto us a son is given: and the government shall be upon bis shoulder: and his name shall be called Wonderful, Counsellor, the l\Iighty God, the Everlasting Father, the Prince of PeacC!," "'In the beginning was the ,v ord, and the Word was with God, and the ,vord was God." This ought to be convincing, conclusive. Paul says concerning him, 1 • who is the image of the invisible God, the first-born of every creat.ure; for by him were all things created, that are in heaven, arnl tu.at are in earth, visible and invisible, whether they be thrones, or dominions, or principalities or powers: all things were created by him, and fur him; and he is before all things, and by him all things consist. lf I had power to create as I wisb, I woulJ tht!u be rich. Jesus Christ can have just what he wants. He lms the power. I place a telescope to my eye and see distant worlds. Jesus Christ rolled these worlds out from his eternal throne. u If I were hungry I would not tell thee." As I look back through this Bible, when this world was yet unknown, his glory made the canopy uf his

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throne: anrl. at the creation, the '"morning stars sang together and all the sons of Go<l shontc1l for joy." They were created first. They rejoiced in the works of his hand. They shouted together for joy. '·What is man that thon art mindful of him?''

2. ••Became poor." If we would only get our eye upon the suffering Christ, we would be better contented with our lot. How poor he was I cannot tell. 80 poor for thirty years that the world took no notice of him but once, when he wa,stwelve years old. A poor man is apt to be unknown and unnoticed. He live<l thirty years almost entirely without notice. Christ says concerning himself, HThe foxPs have boles, and the birds of the air have nests; but the Son cf man hath not where to lay his heud." It seems to me he went down very low. An angel may lay aside the little shining he has in glory and come to earth; but it would be nothing in comparison to this condescension of Jesus Christ. Look at him in Gethsemane for a moment! ,vhat groans of anguish were wrung from that heart! I cannot find fault with my lot when I get my eye upon that victim.

Three preachers went into the garden with him, but they were so little interested that they went to sleep. He liked sympathy as well as we do; but from them he failed to get it. Prom every pore he is sweating blood. Look at bis submission to the divine will. "If it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt." Isn't that poor enough? But he went lower than that. In Pilate's hall he was mocked at by the mob, ancl received upon his sacred brow the crown of thorns. It was for us he en<lured all this. The Lonl of glory came down to earth. That was humility. W'e talk a good deal about humility; yet how little we know about itl They lead him to Golgotha, the place of a skull. Does he frown? No! He went through,-yes, clear through!

Not for his sake, but for your sake. We say, "l mean to go through," but how little it merLnsl While suspended upon that cross, on Calvary's summit, nature is moved at the scene. The sun refuses to shine upon such suffering.

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The rocks rend, and the earth trembles. The Father himself hides his face. Listen to that plaintive wail, as it steals out upon that darkness, ''Eli 1 Eli, lama sabachthani I that is to say, My God, my God, why hast thou forsaken me?'' That was the world's crisis. Will he go through?

Yes! Hear his cry of victory, hlt is finished!'' Having met the conditions, he turned the whole purchased redemption over for our possession. What an inheritance I Look at the motive bv which he was actuated r The good of humanity. hThat ye through his poverty might be rich." He pleased not himself. I cannot dip up the Pacific Ocean in a cup; but I can look at it. It bears on its bosom the navies of the world. How inexhaustible is the supply of his liches I 8ome say, ·'Oh, my le11.nness !"

Are you lean to-day? Jesus came and underwent poverty to make you rich. I think we sh~ll get enough of everything we need. as we go through this world, considering the circumstances. Cornelius Vanderbilt is said to have had an income of one thousand dollars per hour. His son, Wm. H. Vanderbilt, the railroad magnate, has three thous~nd do1lars per hour. The riches of Jesus Christ provided for us are eternal. hJn my Fs.ther·s house are many mansions: i:fit were not so I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, l will coaie again and receive you unto myself, that where I am there ye may be also." What kind of a mansion will it be? 1 think it will be in keeping with his character. It will be something grand an<i magnificent.

I'll go the way to obtain it, if the pathway is paved with thorns. Yes, it is a purchased possession. If you want salvation you can find it all in Christ Jesus.

Brother W. T. Ellis exhorted, and seekers of this inheritance bowed at the. altar. Several of the number afterwards testified that they bad obtained the riches of grace.

F. A. :Miller of Elgin preached at 2 :30 p. m. His subject was Spiritual Freedom.

Text, John viii., 32: "And ye shall know the truth, and the truth shall make you free." God desires us to

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know the truth, the Word of God. In Eden God spoke to man. 8in broke the fellowship. He sent angels to min. ister the truth. On Mount Sinai he wrote his truth on tables of stone. ,ve have the truth in the blesserl volumeof inspiration. How carelessly men treat the blessed Word of God! He bas sent the Holy Ghost to teach us thetruth. ~~Heshall take the things of mine and reveal them unto you.'' The Iloly Spirit has spoken to every heart, has told you to give up your idols. He sends the minis. try to give you the truth. There are uifferent classes of truths. There are astronomical, scientific, physical ano. theological truths. These are abstract, cold, naked facts.

There are practical truth!:!. These will make men free. A certain young man came to the Saviour and said, hGood master, what good thing shall I do that I may have eternal life? Jesus answered him, * * If thou wilt enter into life keep the commandments." The young man answeredt ~'All these have I kept from my youth up; what lack I yet? Jesus said unto him, If thou wilt be perfect, go and sell that thou bast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me." This was his trouble. This was just the truth he needed. The truth that crosses our nature is what we need to make u~ free. It is hard to take the track that crosses our way.

The jailer asked, ..Sirs, what must I do to be saved?"

They said, -~Believe on the Lord Jesus Chrh;t and thou shalt be saved." This was the truth he needed. He received it, and it made him free.

We are in a state ofbondnge by nature. Romars vi., 121, describes man's natural condition. l\ien struggle to be free,-not only sinners but professing Christians. The gospel is the lever God uses to deliver the captive soul. ~-It is the power of God unto salvation to every one that believeth." H Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord and he will have mercy upon him, and to our God, for he will abundant1y pardon." If you will obey this truth, you will be saved, and brought into the liberty of the children of God.

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Brother Ebey exhorted, in the Spirit, and those who came forward upon the invitation given testified, beforo the service was concluded. that they werP, delivered. In the la.nguage of Charles Wesley they could sing: Long my imprisoned i-pirit lay Fast bound in sin and nature's night.

Thiue eye ditfus~d a quick'ning ray; I woke; the dungeon flamed with light: My chains fell off, my heart was free,! rose, went forth ancl followed thee.

The young people's meeting at 5 o'clock was held by John Harden. A children's meeting, conducted by Sister Harden, wa.sheld in the small tabernacle at 4 o'clock.

At 7 :30 p. m. Brother Roberts preached on the judgment day.

Text, Rev. vi., 15-17: ''And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men , and every bond man, and every frEe man, hid themselves i.o the dens and in the ro~ks of the mountains; and said to the mountains and rocks, Fall on us, and hide ns from the face of him that sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who shall be able to stand?" Scientists have been puzzled to give such a definition of man as will distinguish him from all other animals. The last definition I ha~ e seen is, hl\Ian is a religious being." Man prnys; no other animal can pray.

This disposition to pray is found everywhere. Tbe old Romans always held a prayer meeting before they went into battle. Those who are taught to believe in the true God are the only ones who don't pray. This is a difference to be seen between a Hindoo and an American village. In Hindostan every house has its shrine. There is a time when all will pray.

1. Notice the company. All classes and conditions are there; and they pray. •'Every knee shall bow, and every tongue shall confess to the glory of God the Father."

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There is to be a great prayer meeting in the future. Men who are afraid to come into a prayer meeting here will be in that company. Paine and Voltaire will be there; and they will pray. Where will that meeting be held? Not in a church; not in a beautiful tent like this in which we are now gathered, It will be in the deni! and rocks of the mountains.

2. The matter of the prayer is not, '~Lord, save or I perish," but ''rocks and mountains f1:1.ll on us!" Saints will stop praying. It will be turned into praise with them.

Sinners will begin to pray. God offers mercy to you now.

At that day it will be too late. You are compelled to believe God's Wore.. Look at the punishment men get in this world by breaking law. Breaking of the laws of nature brings its punishment. ~~whatsoever a man soweth that shall he also reap." General Grant has been conquered by a cigar. The day of wrath comes here. My text speaks of another day of wrath. It will certainly come. '~Depart from me, ye that work iniquityi·· If you will study geology you will discover that there have been great paroxysms of nature. The time is coming when there shall be a greater convulsion. It is near. HTbe elements shall melt with fervent heat." There is a refuge provided. You had better escape to it. Do it to~night.

Amen!

The truths uttered pierced the hearts of some present.

They came forward, and it could be said truthfully ot some, ''Behold he prayeth !"

THURSDAY.

P. Newcomer led the holiness meeting. At 8 a. m., the second meeting for Christian workers was held. It was a season of great profit. Brother Roberts preached.

Text, Acts xL, 24: '·For he was a good man and full of the Holy Ghost and of faith: and much people were added unto the Lord."

This was said of BarD.abas.

What are the qualifications for work?

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1. We must be good. It is often taken for granted that workers are good men. This is a mistake. l knew an excellent worker. a minister of the gospel, who -whipped his wife. We must be good in the family and to everybody. If we are really good we will be kind to all men.

2. Full of the Holy Ghost. Barnabas not only had it, but was full of the Holy Ghost. When are we full of the Holy Ghost? A vessel is full of water when it contains nothing but water; yet it may contain part water and part whisky. A man may be filled with part of God and part of self. We a.re n2ver full of the Holy Ghost while there is self within. lf we are filled with the Spirit, ns the apostle exhorts us to be, (Ephesians, v., 18), we will then have utterance. It will open our lips. The wise man says: hThe best wine, that goeth down sweetly, causing the lips of those that are asleep to speak." We will then speak in a way not ordinary. A man that preaches from inspiration will not lack hearers. The Holy Ghost is original. It has no stereotyped ways.

Our preaching is too much a matter of form. The baptism of the Holy Ghost will make you original. It will unloose your tongue. One gust of the Holy Ghost will do more to remove prejudice than ten years of holy living. Inconsistency will kill things. One gust of the Holy Ghost will remove all this. We are to keep alive that way. As dead folks we have nothing to attract people. Life is the only thing about us that can attract.

People get sick of grave-yards. If somebody does get pushed over into extravagance, don't be alarmed. What we want is to be fi11ed with the Spirit. Jonathan Edwarils says: H Whenever there is any considerable degree of the Spirit's influence upon a mixed multitude it will produce, in some way or other, a great visible commotion."

3. Full of faith. Don't talk discouragement. If we speak in the demonstration of the Spirit, and are full of faith, much people will be added to the Lord. How we may lose the Hpirit: (1) By smart sayings. (2) By saying unkind things. ( 3) Neglecting to follow its gentle

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admonitions. ( 4) Dy yielding to anything contrary to it-needless self indulgence. (5) L'1ck of secret prayer.

I think we make a great mistake in getting persons who have not much of the Spirit to throw away what little grace they already enjoy. It is said concerning the 8aviour, "A bruised reed shall he not break, and smoking tl-1.xshall he not quench." In the charge to the church in ~ardi!-'the injunction is: "Be watchful and strengthen the things that remain. that are ready to die; for I have not found thy works perfo<:t before God." The devil is the accuser of the brethren; and he would like us to do the same. In the letters to ihe seven churches Jesus refers to their good qualities first.

At the conclusion of this address the following question was asked Brother Roberts: "Do you think that the n1c1.me of the deity is used too frequently and irreverently in worship? Can you give us any rule by which we are to be guided?"

Answer: --There is no rule. We ought not to pronounc~ the name of deity irreverently or unnecessarily.

The Jews were so particular that they never spoke the name Jehovah, but called it when they came to it in their Scriptures, or had occasion to speak it, Adonal. Ask the Lord to restore to us a pure language. To reach rowdies we must not become rowdies ourselves. To pull a man out of the water we must not necessarily get in the water to do it.

This service was so interesting that it occupied the time announcerl for the love~feast. Albert W. Parry pr~nched at 10 :30 a. m. At the request of several, who were present and heard the sermon, it is here inserted.

Text, Dan. v., 27: "Tekel, Thou art weighed in the bal&ncesand art found wanting." Weighing is a method employed in trade to discover the value of things, and is used figuratively as a test of character. The omniscient God is

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the weigher, and we are the weighed.

God a!one posses-ses the requisite knowledge to weigh human conduct with unswerving equity. '~The Lorrl fa a God of knowledge, and by him actions are weighed." There are three essentials in correct weighing. ( 1) A balance in which the article is to be weighen. (2) A standard of weight by which the article is to be testecL ( 3) The application of the test. These are a]so necessary in the determining of moral worth.

1. The rule of fuitb. By the ru]e of faith we me!Lnthat supreme measure or test which~ in the sphere of religion, determines what is right, and hence what we are to believe, practice, and perform. Owing to man's distorted nature he needs a perfect rule of conduct. What is it? (1) Not -conscience. Some when reproved will say, "My conscience does not condemn me." They acknowlege the supremacy of conscience. Conscience accuses every man of sin, and says, uTekel." Joseph Cook says, "It speaks for right-eousness and against unrighteousness." Shakespeare says, "Conscience makes cowards of us all." Holy Writ declares, HThe wicked fleeth when no man pursueth.'' Guilt on the conscience will make cowards of our spirits. The -decisions of conscience are not always infallible. If they were, it would so far be a sufficient rule; but it is in just this vital point that conscience fails. While it continually calls upon men to do what is right, its conception of what is right is variable. The conscience may become so treacherous that it will call evil good, and good evil.

L'Jok at facts! What one thinks to be a duty, another thinks to be a crime. The Hindoo mother casts her child into the Ganges in the discharge of her religions duties, -and thus exhibits her devotion.

Faith is the regulator of the conscience. Hence, we find the strangest inconsistenQiesapproved of by the conscience. A wrong conscience is the parent of the worst deerls of fanaticism ; and a perverted conscience· is the source of all religious delusion.

God has not left us --solelyto the guidance of this treacherous monitor. t2) It is not human opinion. I reepect the opinions

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of sainted people, but not enough to make them my standard. A friend sai<l to me, in answer to my enquiry, in reference to his religious experiP.ncH,''l am sinning every day, and am making crooked paths. I was dissati~;fied with my experience until I heard my class leader say that he was committing sin every day, and told me not to trouble myself about it. Ever r,ince then I have been content to take his opinion, and measure up to his standar<l." My watch stops. Turning to a neighbor I say, ~,Will you please give me the correct time?" I set my watch accordingly.

I find, however, that it is incorrect.

My neighbor got his time from somebody's watch which indexe<i wrong time. To get accurate time I must go to the regulator, where the time is obtained from the sun.

Opinions and creeds cannot be the measure of our religious life and experience. To get correct time, let us go to the sun. ·Opinions are an uneven balance. Job says, uLet. me be weighed in an even balance, that God may know mine integrity:' (3) Not reason. ,~who by searching can find out God." '-The world by wisdom knew not God." Athens was the center of the literary world. Here Iived the greatest philosophers of the ages. They for seven hundred years attempted to reach the highest possible perfection, and touch the Infinite. As an exhibit of their individual and united labors, thirty thousand gods lined the streets of that classic city. The common saying was, un was easier to find there a God than a man." Look at the climax of their folly, their stupendous ignorance.

They erect an altar to the "unknown God." Reason, with her gilded fingers, could not touch the supernatural All men, when they commit sin, trample upon their reason. It says to them, HTekel.'' Yet it is not the infallible rule.

(4) Man needs a divine rule. God governs things according to their nature.

He is the sovereign legislator of the universe. He governs the physical universe by physical law. He controls the various types of animated life by the laws of instinct. God governs man by .the presentation of motives to influence his will. The laws

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that govern the planetory system are not the laws that control human action. The laws governing the poJyps ot the ocean, and the finny natives of the <Jeep,have no binding force upon moral beings. The sphere of application being the spiritual, moral and religious, the rule mast he a divine one. The revealed will of the Idinite must be the law of the finite. This will is contested on earth.

Man's nature does not respond to the touch of the divine fingers. This rule exists in the Scriptures of the Old and Ne'V Testament. 44 Jt is a sufficient rule botu for our faith and practice." "It is profitable for doctrine, for reproof, for correction, for instruction in righteousness." It is supreme authority. From it there can be no appeal. A •'Thus saith the Lord," is the end of all controversy. Here is the infallible regulator of humnn action, the test of moral worth. hThe law of the Lord is perfect, converting the soul." Let us in all cases resort nto the law and to the testimony."

There is no possible condition incidental to us in earthly being but what is covered and met by this i:aufficientrule. hThe word of the Lord endureth forever.'"

2. The ideal character. Character is what we are, not what we seem to be. We are the architects of our own character and <lestiny. It is of the utmost importance that. we build right character; for we shall live in the hereafter in the same character we make on earth. "He that is un. just let him be unjust still," etc.

God weighs character : ( l) As to actions. Actions,. overt or covert, open or hidden, are weighed according to the standard of moral law. Motives lie back of actions and give them character. So that a good act cannot pro. ceed trom a wrong motive, nor can a good motive procure a morally bad act. The fruit must be as the tree, the issues as the fountain. God as the penal arb~ter of human destiny must take into account in making up his decisions of moral character everything connected with, and related to, that character's condition.

God weighs character: (2) As to motives.

God judges of the moral quality of an action by the intention.

Morally a man does wrong if be purposes wrong; and he is

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not responsible f,Jr what he performs arcidentally, if he intended the beneficent and the just.

Man's purposes are the productions of his will; lmt all his volitions are tinged by his true condition, and all his actions agree in quality with his moral state. If I stand here to preach so as to make a display, I would be as wickfld as the devil can make me. If a doctor, lawyer and merchant join the church because it is popular, and helpful in advancing their financial interests, God the arbiter, pronounces the actions of these men wrong. The unjust judge avenged the widow of her adversary,-not because he cared for her welfare. His only intention was to get rid of trouble. '~Bec:ausethis widow troubleth me, I will avenge her; lest by her continual coming she weary me."

God requires perfection. He will be satisfied with nothing short of it. What is the perfection God reqnires of us as moral beings?

Perfection, as it regards man, is a complete restoration of his moral nature to the standard which existed before the fall. ancl which has never been ehanged.

What is it?

'-Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with an thy strength, and thy neighbour a!) thyself." Perfect love is the highest motive. This is the divine requisition. It is to have ia'truth in the inward p'lrts." A little boy was asked once by a missionary, h My lad, what is holiness?'' He replied: H Yer riverence, it is to have a clane inside." How the Divine Teacher insisted upon this, when he said, "Whosoever looketh up(ln a woman to lust after her hath CO!]lmi.ttedadultery with her already in his heart." "}fan looketh on the outward ap. pearance, but the Lor<l looketh at the heart." The character that meets the divine approval must be framed and formed in the golden mold of the Beatt.itudes. A certain Greek sculptor, in chiseling a god out of marble, took considerable pains with the hinder parts of the idol. ',ome one remarked to him, "Why are you so particular? That part will be concealed in the wall." HBut," said the artist, hthe gods can see into walls." God, who weighs us, can -scrutinize our intentions and will decide our moral worth

TWENTY-SIXTH

MEETING.-1885.

35

by the condition of our motives. Are our actions the exhibit of selfishness, or are they actuated by unfeigned love to God? There looms up in the world's history, one perfect character, the only ideal character, the Lord Jesus Christ.

Love was the motive that actuated him. No evil weed of selfishness twined around his love. He was the incarnation of love. Infidels have called him the bastard son of a lewd woman; but they h~ve all admitted the purity of that character. Diogenes, a Grecian moralist, with a sneer upon his lips, and a smile upon his face, took a lighted -caodle and at mid-day went into the streets of Athens saying: "l seek a man." Four hundred years after Pontius Filate came forth from the judgment hall, bringing a man -crowned with a· plaited wreath of thorns, and said: '-Behold the man." To him we sho·1ld be conLrmed. ''Learn of me," says Jesus.

How do we obbin this ch·tracter?

(1) By regeneration-not by education or reform, but by being ~~born again.'' It is not by the regeneration of washing, but the "washing of regeneration, and the renewing of the Holy Ghost." This will conect the life, produce right actions, make the life outwardly holy. ' 1lf any man be in Christ, be is a new creature: old things are passed away, and behold all things are become new." Some professing Christians exc1ise their actions by saying, "l don't profess holiness." I desire to say that all God's religion is holiness. It is '-pure and undefiled religion." "And they that are Christ's have crncifif;d the flesh, with the a:ffectiom and hlsts." (2) By inward purity.

A pure heart will beget right mot,ives. The law within the heart, will purify the desires and aims. The poet says, "Make and keep rue pure within."

This is what we need. It will correct the life. This condition will enable us, whether we eat or drink or whatever we do, to do it to the glory of God. The truth of God is the instrumentality of our cleansing. Its reception within the heart will give us this co:npletion of character.

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"Thy word have I hid in my heart, that I might not sin against thee."

3. The test applied: ( 1) Sinner, to thee God says, '~Tekel." "Ile hath shewed thee, 0 man, what is good; and what doth the Lord require of thee, but to do justly, love mercy, and walk humb]y with thy Go<l?" These are simple requirements; yet up to this hour thou hast not performed them.

"He that believeth not shall be damned." You have not believed.

(2) Moralist, '·Tekel" is upon thy heart.

Nicodemus was a strict moralist. Jesus said unto him, l'Ye must be born again." In conversing with a morali&t, he said to me, hJ owe nobody anything." I replied, ''You owe somebody something. You owe God your heart, and God is somebooy." Every moral man, without grace within the heart, is dishonest.

God says, "wanting." (3) Worldly minded professor, God says, hBe not conformed to this world;" and again, "Love not the world, neither the things that are in the world. Hlf any man love the world the love of the Father is not in him." Does God mean this? Yes, as much as '~Thou shaJt do no murder." What ridiculous fashions prevail, and are indulged in by those who profess to be saints t If God hao created mankind with the foolish bangs growing over their foreheads (which are fashionable now) I ven. ture to say that the victims of this deformity would travel any distance and pay any price to have the ugliness removed.

This world.loving Christianity is not that of which we read in the New Testament. God does not acknowledge it. He spews it out of his mouth.

God says to every votary of fashion, to every idolater of gain, to every worshiper of mammon, to every hypocrite, to every unwashed soul, '~Tekel."

You can meet the divine ideal if you will. "Ye are complete in Mm, who is the head of all principality and power." "Put ye on the Lord Jesus Christ, who is made unto you wisdom, and righteousness, and sanctification, and redemption." Having done this, you can stand cmnple-tein all the will of God.

TWENTY•SIXTH

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37

In judgment balanres men's works will be weighed, not their ch:uacter. That is made here. Then God will give unto every man ~'according as his work shall be."

At this last session of heaven's chancery men will receive their rewards, or be left to the reversions of doom. Oh, how many will be disappointed in that day! H:Many will say to me in th:1t da.y, L1Jrd, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name have done many wonderful works? And then will I profess unto them, I never knew you; depart f1·omme, ye that work iniquity." '~For I was an hungred an'1 ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger and ye took me not in: naked and ye clothed me not, sick, and in prison, and ye visite<l me not." HThese shall go away into everlasting punishment: but the righteous into life eternal."

Fearful sentence! Come to Jesus.

Get right now.

Ament At the preachers' meeting held in the small tabernacle, at 1 :30 p. m., views were interchanged. While the brethren differed in regard to the ways and means of promoting the work of God, yet all were a unit as to the work itself, and a precious oneness of soul and of purpose existed between them. uThere are differences of administration, but the same Lord."

There are diversities of operations, but it is the same God, which worketh all in all. For the body is not one member but many. ~•But now hath God set the members every one of them in the body, as it hath pleased him."

The sermon in the afternoon, by Brother R. W. Scott, was a most excellent one, and was delivered in the power of the Holy Spirit. The text Brother Scott used was Psalm lxxxiv., 11: "For the Lord God is a sun and shield: The Lord will give grace and glory : no good thing will he withhold from them that walk: uprightly." Brother Scott bas a clear voice, which rang out and could be heard

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distinctly all over the encampment. W. B. M. Colt exhorted. What an exhortation l How the light broke in to anxious souls! They arose from the altar with happy hearts and shining faces.

At 8 p. m., to a large imd attentive audience, Brother Colt preached on the subject of the HGreat White Throne."

Text, Revelations xxii., I 5. The sermon was solemn, powerful and impressive. Such a scene as was portrayed by the speaker made hearts tremble. The Holy Spfrit gave the message. It was not flakes of flowers that the preacher gave us, hut words seething hot from the forge of truth. ~-Isnot my word like as a fire? saith the Lord; and like a hummer that breaketh the rock in pieces?" As we listened, the words of the poet came forcibly to our mind: ''How careful then ouglJt I to live, With what religious fear: Who such a strict account must give For my behaviour here I "Thou awful Judge of quick and dead, The watchful power bestow; So shall I to my ways give heed To all I speak or do."

A solemn awe rested down on the large audience during the delivery of the message. After the benediction was pronounced, the congregation lingered. A young man came to the altar. The saints gathered around him.

There was a conflict. The powers of darkness were arrayed in fearful combat. The scene cannot be described.

The Saviour triumphed. The young man was delivered.

The prince of darkness was vanquished. The· :Mighty to Save vindicated his power and sovereignty. The day began to dawn before the conflict was ended. It W!lS a night well spent, and will long be remembered.

TWENTY-SIXTH

l\IF.ETING.-188,5.

39

1''RIDAY.

The holiness meeting was led by C. B. Ebey. At 8 s. m., L. R. Kent, of the Banner of lloliness, preached.

The saints were greatly edified. How could it be otherwise, when the subject was made so transparent? The matter was rich, the words exultant in tone, clear, distinct utterances, and treated not in speculations, but in actual experiences. ~,A good man out of the good treasure of the heart bringeth forth good things."

Suhject: Golden Vessels. Text, 2 Timothy ii., 21: "If a man therefore purge himself from these, be shall be a vessel unto honor, sanctified and meet for the :Master's use, and prepared unto every good work." Different kinds of vessels are llere named. Gold represents the purest, best, and most costly. Wood and earth the most inferior types of God's servants in the church. God wiJls that all these vessels should be golrlen. But there is an unwillingness on the part of many to yield to the divine will. They prefer to remain vessels uf wood and of earth,-vessels to dishonor.

1. No man is ready for service until he is wholly sanctified. Justified believers are in the house of God, but their uses are very inferior. They are vessels to dishonor, because they fall short of the divine standard. A wooden vessel is taken out of the living tree. Its relation and work is changed; but it retains the same woorly nature. It illustrates the condition of the justified believer.

His relation is changed. The world 1s full of wooden preachers. Not only are there wooden vessels, but also earthen ones. Here we have the added facts of regenerntion. Here is an essential change in the nature. Tbtse represent the justified believer. These vessels can be changed into gold and silver. They must purge themselves from these. There is to be a radical and thorough charge. There must be the elimination of the old nature, a purgir:g out of the old leaven. The purging is a work in which we co-operate with God. The divine

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work precedes our work. !\Ian cannot make himself a Christian, no more than an oak-tree can make a breadtray of itself. The sand or clay cannot make of itself an earthen vessel.

In the work of sanctification we co-operate by consecration. Consecration is not a condition. It is an agreement to be holy. "If a man purge himself from these," that is, from the conditions relative to a wooden or earthen vessel. You have no right to believe that this has been wrought, until you know God does it.

How are we to be changed so as to be read.f for the highest uses? lien say, "l will quit the use of tobacco, if the Lord will take away the appetite." The divine order is to quit its use with the appetite in you. Purge yourself from this! God will remove the appetite. We are to be saved from pride. Purge yourself from it.

You can't root it out. God must do this. You must go into the business, if you want to be clean, a vessel unto honor. You can't cure yourself of pride; but you can purge yourself from it, and remove the externals of iL. God will root it out of the heart. A man can clean himself of covetousness. This is idolatry. There is to be a dying in the process. There is a funeral every time a man is wholly sanctified. We must flee from idolatry. ~,Little children keep yourselves from idols." That is your work. God comes in then, and cleanses the heart from idolatry. God is engaged in the holiness work. He is interested in this line. If you will take the short line, you can be saved without going througb the form of offering your horses, etc. Just go into the business.

Purge yourself from these.

2. The result of consecration : "Shall be a vessel unto honor," will be wood and earthen no longer. Your life of stubbornness and grit will be gone. You will be a vessel unto honor. It is your business to represent the matter, to honor him. H Let your light so shine before men, that they may see your good works, an<l glorify your Father which is in heaven." We ran be so saved that our whole life will be Christiamzed,-so that the

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MEETING.-1885.

41

whole being will be sanctified, and the "whole spirit and soul and body be preserved blameless.'' All there is of us will then be for God. The baptism of the Holy Ghost will go through us, making us vessels unto honor. The saints are the only representatives of God's kingdom in this world. The Christian is to manifest the Christ life. He is to be sanetified in the sense of being pure within. and consecrated for service. Be divinely consecrated. Keep consecrated.

Lead a natural life of consecration. "The Lord hath set apart him that is godly for himself." Be not only sanctified, but meet for the Master's us~. The sanctified soul is fitted up by God. There will be no moral discrepancy.

Prepared for holy uses,-''unto every good work." There is a lack of fitness for Christian work, if we are not wholly sanctified. 1r1en cannot receive the baptism of the ~pirit, unless they are wholly consecrated.

It is possible for us to keep on ringing the bell, and yet be minus the Spirit. Balaam•s ass had no grace, and yet he reproved the prophet. Let us get our moral and spiritual preparation on this line. I am glad I am here. I rejoice that I have got grace enough to go among the Free Methodists. Do you want to be fitted up for service? Come and bow with us at the altar I Several came forward.

At 10 :30 B. T. Roberts preached. Text, l Thessalonians iii., 12, 13: "And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: to the end he may stablish your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints."

1. '·Stablish your hearts." ( 1) The end the apostle here designed to be secured. It does a man no good to make money, if he loses it. It does no good for us to get the blessing of holiness, unless we keep it. A great many have lost it. lt is discouraging to themselves and to others.

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You can do a great deal toward saving your neighborhood, by walking in holinebs. There is a great deal said in the Bible about being established; being '•kept by the power of God through faith unto salvation." Ifwe do our part, God will establish us. A man or woman never loses the blessing of holiness, only through his or her own fault.

There is no influence that can take away your experience.

The text has nothing to do with others, but with ourselves. ,. Establish your hearts unblamable in holiness."

We may have holiness all our lives. "Enoch walked with God." We can get where we can stand. Ships going out and coming in are moved by the same wind. The difference is with the man at the helm. It keeps steadily on its course if he wishes it. to do so. "Therefore my beloved brethren, be ye steadfast, unmoveable, al ways abounding in the work of the Lorrl; forasmucb as ye know that your labor is not in vain in the Lord." ( 2) "Unblamable in holinei::is." Holiness used with a qualifying word, '•before God.,, Meeting the divine standar1L In God's presence. Get where people will have no occasion to speak reproachfully of you. How lcng are we to be unblamable in holiness? Paul says, HAnd the very God of peace sanctify you wholly. And I pray God your whole spi.rit and soul and body be preserved blameless unt.o the coming of the Lord Jesus Christ.

Faithful is he that calleth you who also will do it."

2. The means: uAnd the Lord make you to increase and abound in love one toward another, and toward all men." A man may pray in secret daily. and yet backslide. He may pay tithes. and lose his grace. The devil comes in with his imitations, his substitutes.

He pushes some over into fanaticism.

He tdes to imitate the grace of love. Politeness is with some almost syIJ.onyILous with love. We may think we have love, but yet may be devoid of it. lt is the ess~ntial. '•Though I speak with the tongues of men and of angels, and have not love (agapa) I am become as sounding brass, or a tinkling cymbal."

Perfect love will put a total stop to slander.

"Love worketh no ill to his neighbor."

It wiJI put a stop to all

TWENTY..:.SJXTH

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43

backbiting. A man possessed of it will not backbite, nor ntake up a reproach against his neighbour." Perfect love will be a cure for all this. If a brother departs from the faith, perfect love will lead a man to go after :!:iimto restore him. hBrethren, ifa man be overtaken in a fault, ye which are spiritual restore such a one in the spirit of meekness, considering thyself lest thou also be tempted.'' The end is to save their souls, not to get them oat of the church ..

"Love beareth all things."

At 2 :30 p. m., Sister R. A. Bradley, who is in charge of a mission in Chicago~ gave an interesting aceount of her work among the poor and degraded of that city. In a few chosen words she told the story of her self.denial, toil and suffering to sustain the mission. 8he evidently realizes that there is more joy in plunging the arm up to the elbow in the mire to find a jewel for Christ, than in washing one's idle hands with the scented soap of respectable propriety. The mission room is located at 1.50 North ,vells street, and is opened for services every night in the week. Many vile and disreputable characters have been saved and made white through the agency of this mission ..

The work is sustained by voluntary contributions. A collection amounting to thirty dollars was taken at this service for the cause. Money invested here will be a better investment than in bonds and stocks. "He that hath pity on the poor lendeth unto the Lord, and that which he hath given will he pay him again." Prov. xix., 17.

"But whoso hath this world's good, a:ud seeth his brother hath need, anrl shutteth up his bowels of compassion from him, how dwelleth the love of God in him r l\Iy little children, let us not love in word, neither in tongue, but in deed and in truth." 1 John iii., 17, 18.

At 3 :30, W. T. Ellis preached from Galatians v., 22: '~And the fruit of the Spirit is love." At the altar ser-

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vice which followed several received Hthe love of God ·shed abroad in their hearts by the Holy Ghost, which was given to them."

At 8 p. m., C. W. Sherman preached from Jonah i., 6.

'The sermon was preceded by 9. praise meeting, and followed by a powerful altar service. The altar bench was filled with earnest seekers, and the services continued until after midnight.

SATURDAY,

During the night a heavy rain-storm visited the camp ground. When the campers awoke they found the atmosphere much cooler than it had been for several days.

During the day divine grace fell in showers of blessing <11ponthe people. The usual holiness meeting, at 6 a. m., was conducted by L.B. Kent.

A.t 8 a. m. 1 the third service for Christian workers was 1ield in the large tabernacle. B. T. Roberts conducted the services. Scripture read, 1 Corinthians ix.

Brother Roberts took his text from Prov. :xi., 30: "He that winneth souls is wise." Loyola, the founder of the order of the Jesuits, was successful in his work.

Tt is said 1,hat he baptized about three millions of converts. He waited on the sick soldiers while on board of ship, and did any service he could, so as to win souls.

Paul took great pains to win men. He says, HTo the ·w6ak became I as weak, that I might gain the weak. I at11 made all things to all men, that I might by all means save 80me." '~He that winneth souls is wise," for two reasons: (1) Nothing a human being can do on earth will so contribute to his happiness through all eternity [l.8 to win souls.

"And they that be wise, shall sbine as the brightness of the firmament; and they that turn many to righteousness, as the stars forever and ever." (2) To win souls requires wisdom. Wisdom is not knowledge.

TWENTY-SIXTH

MEETING.-1885.

A man may know a great deal and yet be unwise.

Neither does it imply talent.

1. Wisdom is to choose the best possible end, and the best means to accomplish that end.

Suppose a chemist tries his hand at farming. He makes a failure of it. He has the knowledge, understands the elements which enter into the soil, but he hasno wisdom. He does not know how to use the means; hence, his failure. Jn winning souls, the truth of God is the means to be used. HThe law of the Lord is perfect,. converting tl1e soul." We must use the Word of God, in order to win souls. The Saviour prayed, ~•8anctify them through thy truth; thy word is truth." Not all kinds ot truth will win souls. Different kinds of truth are needed for different persons.

There are some great ·.noral truths on which most men are agreed. In the presentation of truth don't arousemen's prejudices. Here is where some make a great mistake. They drive the wedge of truth in by driving thebig end in first. This is not God's method. Paul did not work on this line. When at Athens he did not. arouse their prejudices. "Ye men of Athens, I perceive that in all things ye are too superEJtitious (religious). For as I passed by, and beheM your devotions, I found an altar with this inscription: To tl1e ·unknown God. Whom, therefore, ye ignorantly worshi1> him declare I unto you." He exercised great wisiloru.

Ile put himself in sympathy with them at the first. Headapted his subject to his hearers. We should adapt ourselves to our congregation. Don't preach the same truth. everywhere.

2. Wisdom is needed to get people to act. A great. point is gained if you can get au individual to start. lf they are followed up, you may be able to make souncl Christians out of them. A man was converted by accident. The minister asked those desiring salvation to stand on their feet. This man arose, thinking that the minister wanted them to stand to receive the benediction ..

He i"Ot saved, however, if it was by accident. If you

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can only get people started, you can get them to go ou.

The tr, mble is to get them started. If a man starts in the way to heaven, he must go on. Remember men are not made saints all at once. It is very easy to get people to throw up their religion. Be wise here in dealing with the weak, those who are babes in Christ.

There is no one class of truth which we can present at all times, and in all places. Circumstances may differ.

Don't carry one dose. Come to the Lord for direction, for wisdom in each particular case. Said an eloquent ministe.r at the close of a fruitless protracted meeting, "I cannot understand it. I preached the same sermons in the same order at L--, anrl there were two hundred -converted." He gave the same truth and relied upon it, instead of relying upon the Holy Spirit. Personal et:. fort is the way to win souls. Paul was labored with by Ananias. His personal labor saved him. If you lack wisdom, ask of God and he will give it to you and upbraid you not. Some persons are like a certain quack doctor. He gave medicine to throw his patient into a fit, and then he said he was death on fits.

As to the class of truth which you are to present, I would say, preach the gospel in its conditions. If we preach the gospel we come with the sovereign remedy.

Some people are very fond of tickling and stirring up the devil. We want not only to stir him up, but also to cast him out. Paul says. •'Christ in you, the hope of glory, whom we preach, warning every man and teach. ing every man in all wisdom that we may present every man perfect in Chrh;t Jesus."

When you say the sharp-est things, you should hold up the remedy. Preach the Word; not the law merely, but also the gospel. "The law is our schoolmaster to bring us to Christ." We find the strictest code of morals in the mountain sermon.

Don't expose a sore unless you have the remedy.

Paul says, "l caught you with guile." Words change their meaning. The word villain meant originally a common farmer. It now means a vile character. When Paul says, h I caught vou with guile," he does not mean

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MEETING.-1885.

47

hypocrisy; but he meant to say he was prudent, wise, shrewd. ..He that, winneth [not driveth] souls is wise."

At the conclusion of this admirable address the meeting was thrown open.

W. T. Hurry, of the Salvation Army, related an amusing incident which occurred in bis work. On one occasion, having gone on tbe street in company with a co-laborer, and failing to get a congregation because of the incJement weather, he laid down in the snow while his companion stood gazing upon him. This soon brought a crowd, to whom they preached the word of life.

L. B. Kent said : A great error in Methodist circles is expediency. The Holy Ghost will never lead us to study radicalism. The Lord requires us to use all the means possible; but the Lord will never lead us to do ridiculous things, as that brother (Brother Hurry) did. I would advise the brethren not to take a patent out on that.

Sister Cady, of New York, gave some needed advice to the sisters: When you go off to attend meetings, do your own work. Make your own bed, do your own washing, wait on yourself: She then related her own experience when in Canada. These were wore.ls fitly spoken. "A word fitly spoken is like apples of gold in pictures of silver."

D. W. Abrams said: God wants us to be original, and not to copy others.

This service was of such an interesting nature that it crowded out the usual Jove-feast.

At 10 :30 a. m., J. J. Hales preached. Text, Joel ii., 12: '~Therefore also now, saith the Lor<l, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning."

At 2 :30 p. m., C. B. E1'ey preached with clearness, and power.

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MEETING.-}

886.

Text, Ephesians iv., 24: "True holiness." We find oppot-1ites in this world,-light and darkness, love and hatred, wisdom and folly, truth and falsehood, sin and holiness. Holiness is essential to admittance into heaven.

H Wit::.out holiness nu man shall see the Lord."

There are some who possess true holiness; others profess it. but do not enjoy it. They have a counterfeit holiness. They counterfeit the genuine. Men don't make counterfeit notes on a poor bank. Many suppose that t_;od is pleased with everything that bears the name of Christ, and that the devil is enraged at all profession; bnt such is not the case. The devil is pleased to have people profess holiness, provided they do not have it; but let a soul start for the blood, fur "true holiness," and he is in a rage. Spurious lioline~s abounds. A brother and sister attended our holiness meetings in Chicago and definitely testified to the experience.

Time developed lihe fact that the sister kept a bair store in the city. An advertising sheet was left at my home. In it was the advertisement of the hair store. It closed with these words: a Langtry bangs a specialty." Thet·e is n. good deal of HLangtry-bang'' holiness. It won't pass at the judgment.

To be a good scholar a man must understand the fundamental truths. This is an essential to ripe scholarship.

This is true in the fields of science, art and mathematics.

We can't come into tlie experience of Htrue holiness," except by the right line. A spurious repentance results in a spurious faith. A spurious faith results in 1:1.spurious conversion.

A spurious conversion will produce a spurious consecration.

A spurious consecration enns in spurious holiness. True repentance brings true faith. Tme faith brings true conversion. True conversion begets true consecration. True consecration will ultimate in "true holiness.'' When a man touches the blood, on the true line of consecration, he feels the vibrations of tbe Holy Ghost.

1. What is holiness? lt means wholeness, perfect soundness. ,vhat is holiness as it relates to God? In kind it is the same that ange]s and men have. ( 1) Holi-

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MEETING.-1885.

49

ness, as it exists in God, is the absence of Rll sin. God is pure. He dec]ares, "lam holy."

There are no degrees in purity.

This is the negative phase of the divine holiness. Positively considered, '~God is love."

This ts his nature. This is the spring of the di vine action. ( 2) HoliLess in man is the absence of sin. Sin is a unit. Holiness removes all sin. There are no besetting sins but the besetting sin, the root sin. Sin does not belong to us, but it was brought in by the devil. God provides for its eradication. "The blood of Jesus Christ his Son cleanseth from all sin." Holiness, as it exists in man, is perfect love.

It is the charity of the thirteenth chapter of First Corinth. ians. It is love in action, a running stream in contrast to the stagnant pool. Love represents the beautiful engine without steam, charity the engine pulling Pullman coaches along the railway. It is perfect love, not perfect power.

We need in this universe but one perfect being in power and omniscience.

God is that being. He is absolutely perfect. Man is to have the same hoJincss in kind as God bas. '~Be ye therefore perfect, even as your Father which is in heaven is perfect."

The perfect love of God was manifested and expressed in the incarnation, death and resurrection of Christ. The love of God was a' living reality. Love wa8 enshrined in mortal flesh. This lovelife was poured out for us.

2. A man may have stancting in the church and yet have nothing but spurious holiness. We are to be wrapped up in a bundle of oneness with Jesus Christ. He prayed, "I in them, and thon in me, that they may be perfect in one, a.nd that the world may know that thou ha~t sent me, and hast loved them as thou hast loved me." The Lord 8uid to Saul~ HWhy perset:!uteRtthou me?" Ile arrested Christ every time hearrested a saint of God. People are not saints. though they may be plain, if they let the preacher's family suffer. I am done apologizing for it any more. I have put the center of my life into this work.

Get this holiness on the true line. True consecration and true faith will give you true holiness. This will ere-

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ate a new song in your heart this afternoon. Then you can pay, preach and bear burdens for Jesus, and call it a privilege.

3. There must be true faith to obtain it. Abraham had it. ~'He was strong in faith, giving glory to God." James describes true faith.. (Faith connected with obedience.)

Obedience results from faith.

They are joined inseperably. hShew me thy faith without thy woi-ks, and I will shew thee my faith by my works:· Mr. Blondin was going to walk over Niagara river on a tight rope. Three men stand by to witness the feat. The question if, asked of one, ~,Do you believe he can walk the rope?'' "Yes, I saw him walk it before." The second man answered the same, and gives as his reason that he heard he did, and believed the word told him. The first man receives a message, hastily calling him away into Canada. He has all his earthly treasure with him, and before going wishes it taken over the river and <leposited on the Canadian shore. Blondin says, "Give it to me, and I will take it over and deposit it for you."

"No, says the man~ Hyou might fall off and my treasure go to the bottom of the river." He did not believe, thirty thousand dolfars worth. that Blondin could walk over on that rope.

The other man receives a message calling him hnstily to the American shore. No boat is at band. Blondm, seeing his anxiety, says: HTake a seat in that chair and I will carry you over." "No," says the man, "yon might fall, s.nd then I wonld go to the bottom with you."

True faith puts all in God's hands, treasures, life, all.

It is largely composed of trust. ''Have faith in God." Trust God for your support, independent of official boards.

The manifestations of holiness will be the same in heaven as here, but the environments will be different.

Years ago a man was confined in an eastern prison. He barl his cell, and a portion of each day he had the privilege of walking within the enclosed corridor way. One day, while walking back and forth, he observed a small plant peering up between the tiling. He watched it, made a small frame to protect it,and caretnlly nursed it. It ('Ontin-

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ued to grow, finally budded and bloomed, and did its best, considering its prison surroundings. One day a heavy storm ga.Lheredand broke. Tbe rain fell in torrents. The prisoner watched the rain fall heavily upon his fbwer.

Hailstones began falling; faster and faster they came, until they threatened the existence of his flower.

Having nothing with which to protect it, he bent his body over it and received the pelting hailstones, and thus preserved the flower. About this time a prisoner was released from this prison, who told of the man's devot.ion to his little flvwer. The queen learned the facts, and feeling that a man with such tastes and feelings, certainly could not be a very bad man, ordered his release. On leaving the prison, he took his little flower with him, and transplanted it into his own garden at home, where it bloomed more beautifully, and sent forth a sweeter fragrarce than inside the prison walls.

So with God's holy ones. We are here in this prison world of sin. The surroundings are not congenial to the growth and development of holiness,-not as they will be in heaven. But we bloom the best we can for God. When the storms of adversity, opposition, and reproach gather about us our blesserl Jesus shields us himself. '-The reproaches of them that reproached thee fell on me." He finally transplants us to the paradise of God, where all is in harmony with holiness, and where uninterrupted the soul will enjoy an etbrnity of growth. Amen!

Under the clear, searching truth of God, fifty-five persons presented themselves at the altar as seekers of pardon and purity.

The wonderful power of God was manifested in the opening of the eyes of the blind, the tearing off of masks from holiness professors, and the deliverance of captives. The tide of imlvation rolled on irresistibly until midnight without interruption.

Like the mighty rushing wind the H(,ly Spirit came upon the people. Three young men were saved, and immediRtely went to work to invite others. "Let him that heareth say,

Come."

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At 8 p. m., L. B. Kent preached.

Text, John xvii., 17, 19 : HSanctify them through thy truth: thy word is truth. Ann for their sakes I sanctity myself that they also might be sanctified through the truth."

To sanctify is to make holy, sacred. This was the thought in the mind of the Lord in this text. Sucb is the design of the 8aviour.

This was the motive by which he was actuated. The principal instrumentality to be mied is the truth. ~-For their sakes I sanctify myself." It does not mean simply consecration. The real idea is that the Lord Jesus made himself a holy servant. He was not under the law, was not a servant previous to his incarnation. He became a servant. He bec...<tme g, holy servant, that he might perform a holy service, jn a holy manner.

He came to be the High Priest of God. Under the Old Testa.ment dispensation the priests were ceremonially holy ..

It consisted in sacrifices ancl washings. Our Lord Jesus came into tllis world as our High Priest. IL became him in this relation to fulfill all righteousness. ,~newas holy, harmless and separate from sinners." Ile was a holy sacrifice, and met all the requirements in the case. He was perfect in every sense. Ile made himself so, voluntarily all the way through. His sanctification is available for us.

The justified soul is not competent to perform holy service.

A roan at Towanda camp meeting received a dispatch from his wife, informing him that the grasshoppers had come and his corn was destroyed. Testifying in a love. feast, after the dispatch was received, he snid: Hlfy wife is the Lord's, my farm is the Lord's, my corn is the Lord's, the grasshoppers are the Lord's.

Now if God chooses to take his corn to feed his grasshoppers, it is all right."

SUNDAY.

A beautiful day. The sunburst in the tops of thi3 lofty trees was glorious, and the forest WR.S vocal with the songs of birds. The people from the outlying regiom

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came early. During the day probably three thousand persons were present. The best of order prevailed. All the services were richly freighted with blessing.

Salvation like a river rolled, Abundant, free, and clear.

The early morning meeting w.a.sconducterl by Wm. F. Manley. He read from l Thessalonians v ., 16-23, and gave a very clear and Scriptural exposition of the doctrine and experience of entire holiness. Some, whose perception of the holiness truth was very dull previously, were enabled during this service to see clearly. They embraced theltruth and were made free.

Love~feast, at 9 a. m., w:.1.s led by John Sharp. A great number of testimonies were given. We select a few for the edification of the reader.

Sarah Brown of Aurora testified: I am eighty-nine years old. Yet I feel in my teens this morning.

A sister: The Lord holds me steady. I esteem others better than myself. My heart is like the needle, true to the pole.

Sister Roberts: The Lord appeared to me this morning and said, ~-r am the resurrection and the life.'' I have resurrection vower all through my soul and body.

D. W. Abrams: I have got the shell off. I know I amlthe Lord's . .Julia Thacker: I want to make a confession this morning. HBut this I, confess unto thee, that after the way they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets; and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dearl, both of the just and unjust. And herein do I exercise myself, to have always a conscience void of offence toward Goel, and toward men." Acts xxiv., 14-16.

B. T. Roberts: I like the country I live in very much.

I find it to be

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A. land of corn a11d wine and oil, Favored with God's peculiar smile, With every blessing blest.

I am in the kingdom of life. Am full of life and love.

A. H. Norrington: The devil is after me. Robbers never chase beggars. If we are after God, the devil will be after us.

A little girl seven years of age arose weeping, and said: The Lord has forgiven all my sins.

B. T. Roberts preached at 10 :30. Text, Colossians, iii., 1, 2: "If ye then be risen with Christ," etc.

1. The supposition of the text.

There are two things assumed.

(1) That Christ is risen.

(2) That saints are risen. Christianity is based upon the first supposition. It is the central fact of the gospel. •'And if Christ be not raised, your faith is vain: ye are yet in your sins." The early Christians asserted this fact. They laid down their lives in vindication of this truth. The apostle Paul insisted that '-He ever liveth to make intercession for us."

As a result. "'Ile is able to save to the uttermost all that come unto God by him." John saw him, and fell at his feet as dead. He laid his hand upon him and said, HFear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, ameIJ; and have the keys of Hades and of death." ,Jesus said unto :Martha, ur am the resurrection and the life."

Risen saints. Some people wonder why I can go through and S~'tnd it as I do. It is because I have got life in me. To be raised implies previous death. ~'How shall we, that are dead to sin, Ii ve any longer therein ?" This is a description of the Christian. •'He that is dead is freed from sin." Some die hard, some easy. We must be nailed to the cross. I have no sympathy with death, except death to sin. Anybody can kill, but Christ alone can mnke alive. The Lord asked of the prophet, °Can these bones live?" Yes, they can. Christ is our life. ~,1am come that they might have lifP., and thJ.t they might have it more abundantly."

God wants ·to fill us with life. The

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prophet says: HFor as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands." Some trees are tbree hundred years old.

2. The exhortation : '•Seek those things which are above." Heed it. A caterpillar dies, and from its tomb comes forth a butterfly. It don't have th~ same shroud.

It has a different nature, and a different dress. D'Jn't let people mistake us. We are to be •·living epistles, read and known of all men.n We are to seek for things above.

"Seek for glory, honor, immortality, eternal life." God, raise our ambitions heaven-ward!

There are to be degrees in heaven. We are to be rewarded according to our works.

The Free Methodist Church has R. two-fold mission. ( 1) To raise the B: ble stannarn. ( 2) To preach the gospel to the poor. The J\Ioraviuns have a foreign missionary in heathen lands for every sixty-seven of their members.

The Free Methodists have one for every three thousand I If we aspire to the things above we !:lhouldbe more earnest for the salvation of the heathen. There is a crown in heaven. .Seethat no man take thy crown. No one can steal it. They can get it by doing your work. Take your sickle, go out into the fields of .humanity, and gather sheaves unto eternal life. ·'They went everywhere preaching the word." Invest in heavenly treasure. Make consecrations to God. Be consecrated to rlo any work.

At 2 :30, to a large and attentive au<lience, C. B. Ebey preached from Luke vii., 50: "And he said unto the woman, Thy faith hath saved thee; go in peace.11 The circumstances surrounding the language of the text are peculiar. Here is a picture in which two characters are prominent.

1. Notice the circumstances: The Saviour was about his work, opening the eyes of the blind, unstopping the ears of the deaf, healing all that were sick, and setting the captives at liberty.

Simon, a wealthy Pharisee, became somewhat inter~sted and invited the 8aviour home to dine with him. While

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seated at t.he table with his host, the woman unbidden arnt unwelcome made her way into the presence of Christ.

The Pharisee was greatly surprised that a woman should enter his home, and be so familiar with his guest. The Saviour read him through and through. During the progress of the meal tha woman took her place at the foet of Jesus. The Pharisee was surprised at thi!i conduct of the woman. The Lord said unto him, ,~simon, I have somewhat to say unto thee. And he saith, l\Iaster, say on." " And he turned to the woman. and said unto Simon, ~eest thou this woman?" Yes! I have seen nothing e]se since she came in, and I have wondered at it. Jesus now explains it to him. Look at the context: There was a certain creditor which had two debtorsi the one owed five hundred pence, and the other fifty. And when they had nothing to pay. he frankly forgave them both. Tell me therefore, which of them will love him most? Simon •answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged."

He then applies the truth conveyed in this parable.

"Simon, seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss: but this woman, since the time I came in, hath not ceased to kiss my feet. l\fy head with oil thou didst not anoint: but this woman hatlt anointed my feet with ointment. ,vherefore I say unto thee, Her sins, wbich are many, are forgiven; for she loved much: but to whom little i.s forgiven, the same loveth little. And he said unto her, Thy sins are forgiven." ''And he said to the woman, Thy faith hath saved thee; go in peace."

We have here a case of manifested, demonstrated faith, faith in action.

2. The character of the woman: Her name is here given.

She has many relatives in this congregation. Her name is sinner. A sinner against grace. 8he was an anxious, inter~sted, seeking sinner. She became speedily a saved sinner. (a) An anxious sinner. She was troubled about

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her condition. She began to inquire after the Saviour.

When she found where he was, she went to the same house where he sat at mettt. She broke over all rules of etiquette, all rules of propriety, and came to Jesus. ( b) She was sincere. Sh~ came with her treasnre, nn alabaster box of ointment. She began to wash his feet with tears. 8he came on her knees, in all humility, and wrapped her hair nrounrl his feet. Sincerity mnrked the whole case. 8he demon:5tra.ted her humility by getting down at t!le feet of Jesus. 1\Iany are willing to point to Christ as the model character.

They worship this manifestation of rleity. We want to mensnre up to this ideal. How few there are who seek the feet of Jesus, and pour out their heart's desire into his ear as the woma.n dirl 1 Your place is at the feet of Jesus. All the grace you now have you received at the feet of Jesus. Here is where all our ble6sings are fvund. Although she wept, and put the burning kisses on his feet, that did not save her. Here was the price of her salvation. She wa,sa debtor to grace.

Having nothing to pay, he fmnkly forgave her. ,ve receive salvation on the same connition. We must come as a paup(~r, a bankrupt, a debtor. If salvation could be bought~ worked out, how mn.ny would begin the task at once? There would he no humility in working it out yourselves. ~-By grace are ye sa veri through faith, an(i that not of yourselves, it is the gift of God." I go into a shop to get meat for my hungry children. l say to the dealer, '-My children are starving. Please let me have a little meat.'' How humble I feel! I have nothing whatever to pay with. I am a subject of his mercy. But supposing I can afford to buy, and I offer to pay for what I get. How ditft!rently I come! How changeLl my feelings l This woman had nothing to pay witll. She, therefore, came humbly, and he frankly fnrgave her.

3. The results: •'Thy faith hath aaved thee." While pastor at Mor~an street, Chicago, in response to repeated invitations from our jail missionary, I one Sabbath afternoon accompanied her to the jail. As we went she spoke of the boys' department, and in response to her question,

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would I like to visit it, I replied, uyes!" The bailiff opened the heavy door, and we were in the presence of many boy prisoners. Ascendiug an iron staircase, we went from cell to cell rlistrilmting papers and talking with the boys. A sunny~facerl, blueMeyerlboy peeretl through the grates. I instinctively said~ H1'1y boy, you have too good a countenance to be here." His countenance fell as he said in a trem hling voice, "1 t's the first time, sir."

Taken with his appearance, I enquire<l when his trial would eome off. Ile answered, HJ've ha<l my trial and am sentenced to five years to the State reform school, or boys' prison; but I have some hopes. Theju<lge told me if! could get a ticket to Canada, where my brother lives, he would see that the Governor pardoned me. I've written to my brother for the money, but I am afraid before I get a,n answer I will be sent to the prison, and then it will be too late." The boy had come from l\f ontreal, Canada, trying to nrnke his way to '\Vinnepeg. Reaching St. Paul his money was gone. A conductor brought him to Chicago.

For forty-eight hours all he had to eat was what he bought with a dime, which he had earned by carrying a heavy trunk on his slender shoulders. In his hungry desperation he stole some jewelry, was arrested, and when tried received the sentenee alre..'ldy named. I thought of a rich friend of mine, who I believed would assist in getting him a ticket to Canada; so I told him to be hopeful and I would see what conld be done for him. Providentially my wealthy friend. drove to my door the next morning. I laid tne cn.se before him, and he said, ''Certainly; we will get a ticket for the boy." We drove to the prison aud l told the Loy he should be pardoned. He said, '· Thank you! THANK you! 1" Before we got the matter all arranged he was sent to the prison. A btwyer took the governor's pardon anrl went after him. A while after the boy's re~ lease I met the lawyer and he said, '-It would have done you good to have seen that boy when I brought him out of the prison. When outside of the prison gate he looked back and then jumped up a number of times and said, 'Goll?;! Golly!!' You laugh,-'twas the poor released boy's

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spontaneous outburst of pr:dse and gratitude for his deli" erance."

Christ delivered this woman. He said, HThy faith bath saved thee; go in pea<!e." He freely forgave her.

There had been nothing said about faith; but by her actions she said unmistttkably, "I believe." Christ was saving a sinner. Ile did not say, "Thy faith hath made you feel better," but, HThy faith h:ith sa,ved thee." A saved woman, once defiled, now clean; condemned, but now made free; lost, but now saved l '"Go in peacel" God says to every saved sinner, hGo !" scut1.er life and light all around you. ··Go in peace." Pieace behind, in the front, heavenward. Naught but peace in her he:ut. This is the staple product of the Christian religion. Peace with Go<i's law, with all his relations.

When God pardons he delivers forever from hell, from eternal ruin. He writes the pardon on the heart. There came a time when the criticiziog Simon died. We do not know whether he was saved or not. The time came, also, when this woman <lied. This Jesus still lives to sa.ve.

He is still saying to anxious, siucere souls, "Go in peace." ''He ever liveth to make intercession for us." "11 thou shalt confess with thy mouth the Lord Jesus, and shalt helieve in thine heart that God has raised him from the dearl, thou shalt be sa.ved."

At the beginning of my first pastorate in Chicago I ha<l pointed out to me by my predecessor a religious tramp. My brother spake of him as going from church to church and mission to mission, professing religion for the sake of getting money. He warned me ngah1st him, remarking that so soon as he learned of there being a new pastor at !\!organ street he would be on hand to beg. I saw him at the church but once, met him on the street, and although warned against helping him gave him what change I had. The following summer, one very hot afternoon in the month of August, one of our sisters called and aske,J me if I would accompany her and another sister to see a dying man. I gladly went. We found..:an old tumble-<lown tenement house, with bare floor, and but

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little furniture. Entering we passed into a small dingy bed-room where lay the wasted form of the religious tramp, Andrew Oleson.

My heart sank within me as I thought, u fs there salvation for such a wretch?'' Seated by his bedside I opened my Bible at the tenth chapter of Romans, and read. "For there is no difference between the Jew and the Greek: for the sa.me Lord is rich unto all that call upon him. For whosoever shall call llpon the name of the Lord shall be saved." l\Iy faith was btrengthened. I prayed. The dying man holding my hand in his, raised himself on his wasted elbows and prayed. He confessed his sins, yea his sin of professing religion ;tor money, and we sang: '' Five bleeding wounds he bears, Received on Calvary; They pour effectual prayers They strongly plead for me.

Fotgive him O forKive they cry.

Nor let that ransomed sinner die."

Clasping my hand with a firmer grasp he sai<l,"That'sgood, good /01· me. As he by faith grasped the atoning merit of the blood of Christ, that yellow face with those sunken eyes was lighted up with the light of heaven and Andrew Oleson was saved.

I secured a pauper's coffin from the county, and a permit to have lais body burierl in the potter's field. The following day I stood beside the pauper coffin, and to a few poor friends, the widow and poor children. preached of Jesus and the resurrection. l\Iy heart thrilled within me as I thought of walking the goldpaved streets of the city of our God in company with redeemed Andrew Oleson. He a sinner, In. sinner; he saved through Christ, I saved through the same precious blood.

"For the;e is no difference."

Sister Julia Thacker, who lu.bors on a circuit within the bounds of the Central Illinois Conference, exhorted with wonderful liberty.

The altar was crowded with penitents.

Ring meetings were held in the interim of the regular

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services. In these souls were saved. A ba.ptismal service wns held at 6 o'clock, at Fox river, three miles from the encampment.

The evening service, owing to the coolness of the atmosphere, was held in the large tahernacle. W. B. l\I. Colt preached with power.

Text, John xvi, 16; "And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever.n The Lord Jesus was about to leave his disciples. HSorrow filled their hearts.'' No wonder; for they had seen him heal the sick, open the eyes of the blind, and raise the dead. There waR no case but he wss equal to the emergency. In the beginning of this chapter be said to them, '•Let not your heart be troubled: ye believe in God, believe also in me." Hlf ye love me, keep my commandments, and I will pray the Father," etc. He is in the world to do anything that divine power con do.

We live in a more highly favored dispensation then the disciples did. It is better to live now under the Holy Ghost than in the days when Jesus was on the earth.

1. Special Scriptural fact about the Holy Ghost. A great many have a false conception of the Holy Ghost.

They use in speaking of it, the neuter pronoun it, as if it was a thing. In all the New Testiment there is but one instance where "it" is used as referring to the Holy Ghost, In Romans xiii., 16, we read, 4''I'he Spirit itself benreth witness wit.h.our spirit, that we are the children of God." The New Version has corrected that so it reads, "The Spirit himself."

2. What the Holy Spirit will do for the children of God. (1) 4 'That he"may abide with you.forever." Jesus had been but a short time with them. and now he was going away. But the Holy Ghost should abide with them forever,-not merely during apostolic days, but forever-.

Some say, uYou cannot expect the Holy Ghost now as they had it then." You cannot find a passage in the New Testament to sustain such an assertion. The Bible teaches that he was to abide forever, to be on Land to do every-

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thing needful. Take from me the fact that the Holy Scripture teaches that the Holy Ghost is here :is a divine agency, and it is as worthless as last year's almanac. We may have our machinery and organism, but unless it bas the appropriating moving power of the Holy Ghost, we can't do any good. The Holy Ghost is the most stupendous force in the uni verse.

(2) HWhen he shall come, he will teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.'' This Bible is a sealed bnvk, without the divine teachings of the Holy Ghost. We may go to college, and theological seminary, anrl yet will know nothing of the Bible, in its deep significance, without the Holy Ghost. Some people teach Scriptural truths as a mere intellectualism. These all prove their theories from the Word of God. It will be all dark without the Holy Ghost. HNo mnn can say that Jesus is tile Christ, except by the Holy Ghost.''

Words amount to nothing with God. We may study "Binney's Compend," nnd say that Christianity is true, anci yet you c:i.n't be convince<l of it without the Holy Ghost. If a committee of angels should come from heaven, I would not admit that the Bible is untrue.

I know it is true beyond n. peradventure.

Ile will not go to te~chin~ you a lot of mystical notions, hut .. whatsoever I [Jesusj have said unto you."

The office of a tcneher is to present what the text-book says, not to give his opinion. The Holy Ghost will not teac-h us some new thing in Christianity, hut what Jesus said. Every one taught by the Holy Ghos~ will see the blessed truths of Christian experience just alike. I can't unrlerstancl it. I wish I could. I came as a penitent sinner, anrl then in one flash of light it became a8 clear as the noon-day sun. Nothing but litcrff.1light can reveal literal things. Nothing hut spiritual light cnn reveal spiritual things. We can't si:>ea spiritual tru~h, except by the Holy Ghost. Let converts come together and talk; they will all understand each other. You may read dt>ar treatises on Christian perfection and you will not know w}1~tit is. If you will come and present your being as a h dng

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sacrifice, you will know what it is, and you will see it just alike. The Baptist brother will hear the .l\Iethc,dist tfllk al::>outit, and know what it is. You may hunt over the Greek and Hebrew to get an explanation, but you will find it a mystery, and it will become more gnarled. One ray of the Holy Ghost will make it clear. HThe secret of the Lord is with tpem that fear him~and he will show unto them his covenant." The Holy Ghost is a wise teacher.

The teacher does not attempt to teach Euclid to small cbilrlren, but teaches them what tl.tey can learn. The Holy Ghost will teach you just what you are prepared to learn.

Ile will not teach you another lesson tGI you have learned the one already given. It is a mistake for you to teach it to so an<i.so, when they can't see it. Tlley are perhaps ss honest as you are. Let the Holy Ghost lead that brother.

You are not master general in the business. If lie is prepared to learn the lessoD, the Holy Ghost will teach him, and then he will know it is so, just as well ns any D. D. in the land. The blind man, whose history is recorded in the Gospel according to St. John, said, ~4One thing I kn0w."

Every lesson taught by the Holy Ghost, you will know it is so. Don't go on dreaming when your salvation is pending on such tremendous is&ues. When I trust my intellect it is a jumble of confusion, but when I trust the Holy Ghost, "He will brih9 all things to my remembrance."

"He will guide yuu into all truth," all you need for life and godliness,-not the truths of geology nor astronomy, but truths on the line of salvation. If you want a sure and certnin guide, one that will take you through, get filled with the Holy Ghost. HThe spirit of truth will take of mine and show them unto you." How much does thn.t mean? "All that tbe Father hath is mine," says Jesus.

Some imagine they learned all when they were converted, or when they were sanctified wholly. "\Ve don't know it all. "He shall show you things to come." The infinitudes are all 3hen.d. In eternity things to come will still be on hand. There will be an eternal advance toward the infinitude of the rleity, without being able to fully comprelmnd it. l\fan is a progressive being. When there is

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nothing more to be gained, there is no more satisfaction.

With the expansion of our cnpacity there will be a fulness to satisfy us. If you have the precious teachings of the Holy Ghost, you will not complain of your leanness. It is a slander on God. You can be a.s pure as an angel in heaven, and you will be, if you hn.ve received the Comforter within your heart.

3. The Holy Ghost in his relation to sinners: ( 1) He will reprove the world of sin,-not head conviction, but heart reproving. Tbnt is what the whole world needs.

They don't need head conviction. Most men will admit that they are sinners. They need to be pricked in their hearts. Pungent conviction of sin is what the world needs.

Literary culture and intellectuali3m is on the increase; bnt wickedness outstrips them. There are not as many people in the enlightened portion of the earth to day who are real Christians as there were fifty years ago. In this land it is true. Talk about Christianity making progress! Why the modern type of Christbnity ignores the Holy Ghost.

A little girl seven yeurs old. who was a co-laborer, could do more in a meeting by one lialleujah than the etforts of the best D. D's in the land. In a certain morning meeting she was like an engine trembling with power, ready to blow off. Six of the hardest men got saved in that meeting. When the Holy Ghost is in the song, the singing will be like the breath of God upon the people. We have got fiddles and organs, all after the modern type. God, blow this out of the churches! Nobody gets converted unJer such singing; nobody gets converted with such nonsense. A holiness revi v:.11,ot the New Testament type, will superannuate the music boxes, and take a.way all this fuss. It will put the song into your hearts. It is just so with preaching; if the Holy Ghost is not in it, nobody will be convicted, nobody will be converted. We may be very precise, and yet have no power. Your measure of power in the work of God will be the awount of the Holy Ghost with which you are freighted.

There is no hope for sinner.3,unless they find out their condition and will go to the doctor for a cure. There are

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issnes pending as high as heaven, as deep as hell; and then you quibble about a little noise at the altar. Suppose your house was on fire; why, you would be almost frantic.

Quibbling about coming to an altar, when you are on the brink of fate! (2) ~-convict of righteousness:" will mnke known to you your duty. (3) "Convict of a judgment to come." Henry Ward Beecher is trying to argue it out ot E:xistence. Holy Ghost conviction will make you feel that there is a judgment. The Holy Ghost in a dying hour tan bring before you 1 as quick as a flash of lightning, the awful truth. The drowning man will see his whole life spread out before him as a panorama.

Better yield to the Holy Ghost now. It will soon be too late. HMy Spirit shall not always strive with man."

1 ' To-clay, if ye will hear his voice, harden not your hearts."

MONDAY.

The early morning meeting was in chRrge of J. Buss.

The spirit of the meeting was excellent, and a number of testimonies were given.

The fourth service for Christian workers was held at 8 p. m., B. T. Roberts in charge.

Text, Ephesians v., 18: '-Be filled with the Spirit."

We have already shown you the nec~ssity of being filled with the Spirit. When fillecl with the Spirit we rlo not lose our volunta.ry action. It is a mistake to think that when filled with the Spirit we must lose our common sense action. To Hbe filled with the Spirit" does not necessarily imply that we will always act wisely.

I want to give you some directions as to how to hold meetings: L Begin your meetings promptly. Start them at the time appointed. Don't wait for any one.

2. Get the meeting started quick. Hoist the gate and let the water in quick.

3. Be careful to have a definite object before you Aim at something, and then go to work to accomplish tha

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result. We need different tools to accomplish different results. You need to use different measures in dealing with sinners than you do in dealing with saints. Ask the Lord to direct you as to the means to be employed, and then go to work to accomplish the resnlt. Be sure and have an adaptation in your work. There is a wonderful lack in this direction. Don't preach to saints, when you have a congregation of sinners before you. What we say may be all true, yet if not adapted it will fail to accomplish the result desired. Study adaptation.

In holding any meeting be sure and get the fulness of the Spirit.

Some one asked Demosthenes, the Grecian orator, what was the first secret of oratory. He answered, "Action."

The questioner continued, ~-What is the second?" The answer was, ·'ACTION." To accomplish anything in a meeti11g you must get the people to act. You may talk so long and so much that people can't act. Be sure and get your people to net. We nre altogether too stereotyped.

Get out of it as soon as you can. If the preacher is not on hand when it is time to begin the service, don't wait for him, but just hoist the gate and let the water come rushing in.

I think we should be far more aggressive than we are.

Go to the neighboring school houses and hold meetings.

Try and get people saved everywhere you go. Get out of your stereotyped ways and methods. Go in for salvation. "\Ve make a mistake in our work at the altar. We get people forward for prayers. There will be two to whisper in each ear; consequently the seeker is confused.

Instead of this, get hold of God in prayer for them. Instead of singing and tr1.lking so much, begin to pray for them, and get them to pray. I have been afraid that praying among us would become one of the lost arts. We don't hold on until the power comes down.

At the close of this address, liberty was given to any one present to ask questions relative to the work of soulsaving.

Sister Roberts said: When a soul comes to the altar,

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let that soul alone with God. The business is between them and the Lord. We can't convert tLem. Keep your hands off, and let God rlo the work. To keep your meetings from being formal, get into the church and begin to testify before preaching.

We keep alive in the church in this way at Chili. Don't go round in a tread-mill.

Get a good fire ~tarted at the first. Get the Lord among you at the beginning of the meeting.

Then you will have a glorious time.

The following questions were u~ked: ( 1) What &bout an individual going to another person to urge them to come to the altar? Should we do it? Can you give us a rule by which to be governed ? Brother Roberts answered: Can't make a rule. Be governed by the Lord in the matter. ( 2) Please give us some direction about holding class meetings? Brother Roberts: Class meetings should be held regularly. Begin them on time. If there are but two present, let one lead the other, and let the other lead him. Use wisd,}m in leading class. Be careful not to make it tedious. Be short in your exhortations! Get the idea out,-then stop. Don't pelt the people with words.

Stick to your class meeting. Have your lea.dor. Show the people something to eat. Give them salt. and not sawdust, and they will come to class meeting. (3) Should the class-lender get up and lea.d a class when be has not the Spirit?

Brother Roberts : I think not.

Let every meeting be perfectly free, so God can break in at any time. ( 4) How long should we preach? Brother Roberts: We can't mak~ a rule. We are to be governed by the circumstances. We should make a point in every sermon.

Avoid all offensive personalities. Don't drive people off.

Loyola was a wise man. He said : "Because a man is not as alive as he ought to be that is no reason why we should make him a heretic." ( 5) If a person professing entire

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sanctification, with whom you have ·no heart affinity, should continue to profess sanr.ti(ying grace, what ought to be done in such a case? Brother Roberts: You may speak to such an one in reference to what you know to be wrong in this person. You should never endorse wrong. ( 6) What is the object of a class meeting? Brother Roberts: To see how each soul prospers, and lead them on in Christian experience. (7) If a member whose life is right fails to meet his class repeatedly, is it sufficient cause for expulsion? Brother Roberts: No! Our church discipline has for its primary object the salvation of souls; and by expelling sutJh a one you do him and the church a wrong. (8) Is attendance on class meeting es~ential to church membership?

Yes! But there are excepti,ons even to this rule; sickness, for instance. The class leader should visit the members of his class, as well as the preacher.

This interesting service was followed by an excellent love-feast, led by A. II. Norrington, of Orleans Seminary, which lasted about thirty minutes.

At 10 :30 a. m., John Sharp, of Dakota, preached a very original discourse, in the demonstration of the Spirit. On account of being called a way, we can only give a brief outline of this excellent sermon.

Text, Matthew v., 13: '"Ye are the salt of the earth; but if the salt have lost his savour, wherewith shall it be salted? Is is thenceforth good for nothing, but to be cast out, and trodden under foot of men." This was the language of the Lord Jesus to his disciples, those who beard and obeyed his word. It was in reference to them he declared, "·Ye are t~e salt of the earth."

1. Salt is the most common and essential element in sustenance and food. It is so cheap an article that all can have it. 8alvation, which it represents, is lfree for all, "without money and without price."

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2. The only great value of salt consists in its preserving properties. Its preserving quality determines its value or price. We are valuable only as there is real life, real grace, real preserving properties in us. w·e must have within our heart that which will keep us from spoiling. We must have the grace which preserves us, and which will shed a preserving influence upon those around us.

3. Salt must be fresh every morning. We need, as disciples of the Lord, constant refreshing. There is a great <1ifference between being a salt barrel and being a barrel of salt. God wants us not only to be a receptacle for grace, but to have the grace within us. HI-lave salt within yourselves," is the divine injunction. There is quite a difference between being saved now, aud being saved fifteen or twenty years ago. Present salvation is essential. Heaven is not an island,-you have not to swim to get there. Keep salted, an<l you are ready for heaven. A fearful responsibility is attached to the possession of this grace-this salt. ,vhat we need is a baptism of salt in its outgoing influence; then we will turn living evangels for God. 4. Salt can draw enough moisture out of its surroundings to keep it damp. As Christians, if truly salted, we will <lraw enough from God's providences and our surroundings to keep us moist, to save us from being hard and dry. It won't ruin us, if we should give our neighbors a pinch of our sa.lt. Brother, don't be stingy. Salt is the only thing that will keep men out of hell; so let them have it. I don't wonder that some consecrated son ls want to carry it off to heathen lands.. It is too bad that men should be lost, when salt is so abundant and cheap. It is too bad that the heathen should perieh for want of this salt. A little salt would keep people from anxious care.

The reason why there are so many moral dyspeptics in the church is because they are not salted. We are altogether too fr~sh. The devil won't swallow us if we are salted.

Daniel was in the lions' den. Although the lions were exceedingly hungry, they could not devour him. He was

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too salt. He was really salted with grace. The merit of Jesus Christ is a preserving quality. There was a fire in Mitchell, Dakota. The citizens worked hard to extinguish it, but all their efforts seemed unavailing.

The wat,er supply nearly failed. Suddenly there was a cry, "Give us a Uttle salt," and men struck out for the stores where salt could be procured. It was used in large quantities. It prevented the spread of the fire. You can't burn salt Some people g-et alarmed and scared at hell fit·e. Hell fire can't harm you, if you have got the salt. Set fire to a barrel full of salt,-the barrel will burn, but the salt will be unburnt. The Hebrew children were cast into the fiery furnace, but they came out unharmed, without the smell of fire upon them. Why? They were salted. Just get salted down! Let the devil pound away at you, at your reputation. You can ride through it and come out unscathed, if you are ''the salt of the earth."

Be a living dispensary of God's salt. Deal it out to those around you.

Take care lest your salt lose its savour. Salt can spoil, if kept too long. lt may become so full of bitumen that it will be of no use. Be guarded lest the bitumen of unbelief spoil your salt. Take the salt home with you from this camp meeting. Saltpeter is more powerful in its operations than salt. There is sallpeter for you. It will cleanse you and make you clean without and within. Go in for saltpeter. Let us attend to our mission as defined in the text. Let us be 1-'thesalt of the eurth/' W. T. Ellis followed with a telling exhortation in his unique manner; and, upon the invitation being given, several bowed at the altar to seek for the "salt."

At 2 :30 p. m., J. D. Kelsey, of Crystal Lake, preacheJ from the words, ''Thy kingdom come. Thy will be done in eart.h, a~ it is in heaven."

The young people's meeting was led by P. C. Burhans, and was a season of much profit.

A sacramental service was held at 7 p. m., W. B. M.

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Colt in charge. Two hundred and five communicants partook of the emblems. It was a glorious season.

B. T. Roberts preached the concluding sermon of this eventfuJ meeting, from the words: HBehold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me." Revelation iii., 20. The sermon was short, pointed and powerfa1. At its conclusion an invitatic,n was given for seekers to come forward, and the altar was filled with anxious, enquiring souls. It was near the solemn hour of midnight, when the procession left the tabernacle and marched around the ground, singing the songs of Zion.

Halting before the preachers' stand, a testimony meeting was held, after which another invitation was given; and again, notwithstanding the night air was chilly, broken-hearted ones bowed in contrition at Jesus' feet. Every one of these entered into the kingdom of grace, ere the sacred spot was vacated. It was trenching on to dawn when the last penitent whieh had bowed at the altar submitted, and the victory wns won. Salvation was the key-note of this last service. It was the Alpha and Omega of all the services held during the continuance of this feast of tabernacles.

Praise God, from whom all blessings flow!

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CONCLUSION. The St. Charles camp meeting of 1885 is ended, and in the preceding pages, with a trembling hand, we have brietly noted its history. Its record is made and written in the archives of heaven. '-What a glorious meeting this has been," said one. '~The best I ever att,ended,'' voiced another. Within the sylvan temple, beneath the jeweled canopy of the bea.uteous blue, God shekinabed and was consciously present, not in symbolic fire, but in the mystery of his spirituality. The outgoing influence of this meeting cannot be calculated. As the billows on the sea roll in and dash against the beach, so the waves of grace, set in motion at this meeting, will roll on until time shall end, breaking upon the threshold of the beyond.

We gather up the characteristic features of this meet. ing, and present them, multum in parvo: 1. The oneness of the ministers and people in working for the salvatLon of souls. Sectarian lines were not drawn, but the sentiment was, "One Lord, one faith, one baptism".

2. The divine aid with which the servants of God preached to the people ••the unsearchable riches of Christ."

No effort was made to preach fine sermons, but the feel• ing was,Oh, to he nothing, nothing, Only to lie at his feet,,A broken and emptieu ves~el, For the l\laster 18 u.:1emade meet.

3. The excellent order which prevailed throughout the meeting.

4. Instead of visiting, as bas been too frequently the case at our camp meetings, the saints were burdened for precious souls, and had a spirit of devotion.

5. Much personal labor with individuals. The people

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had a mind to work. The writer noticed several cases of persons out some distanm~ from the encampment, pleading earnestly with God for the salvation of some soul bowed beside them.

6. A greater number of souls were wholly sanctified, and thus set apart for the Master's use, than at any meeting held on these grounds for many years. 1t is estimated that one hundred and twenty-five persons were saved and sanctified.

7. Quite a goodly number of µersons !lffl.icted with various diseases reported themselves perfectly healed in soul and body. The subject (1f the healing of the body was not given undue JJrorninence. It had its place.

Whatever was really accomplished in this way, we say, to Gud be the praise and glory. Brothers ·vv.R. T~rrey, of Michigan, and ,v. T. Ellis, of Kamas, were specially interested in this feature of the work.

8. The offerings made by the people came without urging. There were raised, for camp meetiug expenses, Liberia :Mission, Wells 8treet Mission (Chicago), Evansville Seruinary, and visiting preachers, nearly nine hundred dollars . .As we review the meeting in its many phases, in the language of an ancient warrior, we can say: ~~we have met the enamy, and they are ours." '~Praise God from whom all blessings flow." .Amen! Some of us felt that it was the 1\lount of Transfiguration.

With Peter we can say, ,.Lord, it is good for us to be here. Let us build here three tabernacles." Here we would have remained; but God has v.ork for us elsewhere. The grace and blessing received at this feast of tabernacles, on this mount of glory, must be used in work for others, A hymn introduced by Sister Julia Thacker and s·1ng by her

j4

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on Fridny evening with telling eflect is here given: 1.'here's a quefition that comes to us ull, And it comes maHy times in a day; Oh, it comc,s as a kind augel cal!, That sayi-, ''Count

tLe cost-will

it pay?"

Will it pay{ in the conflict with :-in, 'l'hus to >::trter this 1-lOUl's life away?

'l'hough the pleasure:-1 of time you umy win, After all, clo you think it will pay?

CHORUS:

Will it pu_y? Will it pay?

Thus to trifle thi~ brief Hfe 1twav? ,v1ien tl.ie day of t'temity if! near,· Oh, then do you tliink it will pay?

Shoul<l a comrade invite )"OU to driuk, Or engage for :,ionrn \Yager to play,

I herieecll you, my fril' 1111,stop uud think: Consider tlle e(lflt-will it pay?

Will it pay to lo~e he,wen for a cup Tl.mt will only hring grief and di1,m11yr Oh, then w by will ye llie?-gi ve it up!

Break a.way from iti- charms while you may I Or, :µet·hapf!, you lrnYe learn~d to pr0fane 'l'he uame of the <hmr Lord evt>ry day,niy 1:i!Jou\dyou take llis tlear namf' in vain~ What think yuu, my friPnd~, will it yay?

Will it pity yon to forfeit your riglit To tJioi,;e IJeautifnl mansiorn, abovP, And he banb,hc<.l forevei· i11 night, Far away from Gou'!-' bountiful love?

Uh, com;ider the wordi, of tl.1e Lord!

For they teach us ii far lJetter way; And his counsels true Wi:,c.lom afford: In them you can tru,'!t-it will pay!

When this brief life of conflict is o'er, Oh, ho 1N blessed to hear Jei"UJ'1~ay, "Come, ye faithful, antl re,;t evermore"8urely thi~ will he joy--it will vay !

CIIORUS:

It will pay I It will 11ay?

It will pa.y in tile ~reat, jud~ment d:ty.

When we stand lieforn the great white throne ::-un,ly tl1i.; w i Ii bt• joy-it will pay!

TH r. END.

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