Earlier text: Glorifying God in BusinessAn Interesting Letter.
By Editor
THE following letter was lately received from Greeley, Colo.:— MR. EDITOR: I am somewhat interested in your church and doctrine, and should like to ask you a few questions. On what do you base your calculations, what proof have you of the near coming of Christ? The Bible distinctly states that no man shall know the day nor the hour when the Son of man cometh, not even the angels of Heaven, but my Father only. Your paper is called the SIGNS OF THE TIMES, but, so far as I have read, fail to see whereby you go to prove the near second coming of Christ. I have no doubt that any sign of the coming of the Saviour would be hailed with joy by thousands of sorrowing Christians, and many seek in vain for such a sign. If you will kindly explain, it will be deeply interesting to many who are seeking for light. MRS. N. M. 1. Believing all the Scriptures, we accept without any hesitation that which you quote; we do not pretend to know the day nor the hour, nor yet the month or the year. But if you will read a few verses before that which you quote you will find the Saviour using these words: "Now learn a parable of the fig-tree; when his branch is yet tender, and putteth forth leaves, ye know that summer is nigh; so likewise ye, when ye shall see all these things, know that it [margin, he] is near, even at the doors." Thus it is made just as clear and sure that we can know when it is near, as that we cannot know the day and the hour. We are right in our conclusions only when we take all the Scriptures and harmonize their declarations. 2. And it is even stronger than our version makes it appear to most readers, for in the original the verb "know" is in the imperative form. It is generally read as implying the possibility of knowing, whereas it declares the duty to know. The Lord intended that we should know it is near; he gave instruction whereby we might know, and then laid upon us the obligation to know by paying heed to his word. 3. The illustration used by the Saviour shows, not only that it may be known, but, that it may be easily and certainly known. Everybody knows that summer is nigh when the leaves put forth on the trees; it requires no argument in proof—it admits of no doubt. Can you wonder that we, who have made this subject a study for years, have great confidence in these words of our Saviour? 4. We are commanded to know, and instruction is given whereby we may know, because it is absolutely necessary for us to know. Jesus said that it would be as it was in the days of Noah; and we know it was necessary for them in that day to know when the flood was coming, and it was fatal to them who did not know it. And God then gave them the means whereby they might know, but they did not know because they refused to believe the warning that God sent through his servant. "So shall it be in the day when the Son of man is revealed." 5. To say, as many do, that it makes no matter whether or not we know when it is near, or know anything about it, is to make light of our Saviour's words. In the example to which he cites us, it was no small matter whether they knew when the flood was coming. That was an extraordinary event, which demanded an extraordinary preparation. And so is the coming of the Son of man. When the flood came it was too late to make preparation; nor could they avail themselves of the preparation which others had made. Before the flood came the Lord called Noah into the ark; and that was the fatal moment for those who had not heeded the warning and had not prepared for the solemn event. "And the Lord shut him in." And when the Lord shut Noah and his family in, he shut all the rest out. Doubtless there were many souls disappointed in that day; many who thought they were as safe in the arms of God's abounding love as was Noah, only they were not "excited" and "fanatical," and thought it quite unnecessary to quit their business, and to sacrifice all they had in the world to build an ark, and thus endanger the support of their families. And perhaps they quoted Scripture to justify their "prudent" course; they may have referred to the commandment to "multiply, and replenish the earth, and subdue it," and with a wise shake of the head express their sorrow over Noah's neglect of his duty. And no doubt they carefully made known to the world the regret they felt over Noah's ill-advised course, because if the flood did not come, after all, it would make a great many infidels! We think all this, because we understand that human nature is pretty nearly the same in all ages; because the majority have always turned a deaf ear to the warnings sent to them from Heaven; and because the Saviour said that in that day it was as it would be in the day when his coming would be near, and we have heard this kind of talk about the doctrine and the message of the Lord's coming until we have learned the story all by heart. But they are the truly wise and prudent who hear and obey the message of warning sent by the Lord, even though they have to sacrifice every earthly interest, and subject themselves to the scorn and derision of their worldly-minded neighbors. 6. To further show that it will be as it was in the days of Noah, and that a message of warning will be given, and that the decision will be made before the Lord comes, even as it was made when Noah was shut in the ark before the flood came, we will notice a few Scriptures. Joel 2:1. "Blow ye the trumpet in Zion, and sound an alarm in my holy mountain; let all the inhabitants of the land [Heb., the earth] tremble; for the day of the Lord cometh, for it is nigh at hand." This scripture must be fulfilled; it cannot be broken. An alarm will be sounded—the inhabitants of the earth will be called upon to tremble when the day of the Lord is near. The coming of that day will affect all the inhabitants of the earth. To identify that day of the Lord, read 1 Thess. 4:16-18; 5:1, 2; 2 Peter 3:10. 1 Thess. 5:2, 3, 4. "For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief." At the coming of the flood almost the entire world was in darkness; it came upon them as a thief in the night. But there were a few who were not in darkness; upon them it did not come unawares. So will it be in the last days. Rev. 22:11, 12. "He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be." Notice on this text: This decision is rendered when the Lord is coming quickly—not after he has come. And every case is decided, whether just or unjust; the line is drawn without any further possibility of change of character, before the Lord comes, even as it was drawn between Noah and the rest of the world when the Lord shut him in the ark. The flood had not come—it was coming quickly; but the warning ceased to be proclaimed; the offer of mercy was withdrawn. Such stirring proofs from the Bible as this, which we might multiply, ought to arouse the formal, world-loving professors of this age, to the importance of the knowledge of the doctrine of the Lord's coming. But, alas, they are the very ones who are proving in their lives that it will be as it was in the days of Noah. Taking refuge in the delusion of their own supposed immortality, they turn from the words of warning, confident that no evil can overtake them. 7. A careful examination of Matt. 24 will entirely remove the prevalent idea that it is not intended that the church shall not know anything of the coming of that day. The main points are as follows: (1) The disciples asked Jesus concerning his coming and the end of the world, and what should be the sign of it. (2) To this question he made reply, both by warning them against the deceptions which would prevail in the last days, in regard to that event, and by giving them signs. (3) He instructed them more fully as to the nature of that event. (4) He illustrated the certainty of the knowledge which might be gained from his words and the signs which he gave, by the parable of the fig-tree, and enforced the obligation to give heed to this instruction. (5) He said the generation to whom the signs are given, shall not pass away till all be fulfilled. We know he referred to that generation, because the instruction will apply to no generation except that which sees the signs. The objection raised on the word this, "this generation," has no force. The same method of expression is used in Luke 17:34, which might likewise be rendered: "I tell you, in this night there shall be two in one bed; the one shall be taken and the other left." The translators, seeing that it referred to the future and not to the then present, as is common in prophecy, rendered it "that night." (6) He showed the danger of not heeding the instruction given by citing the example of those who neglected the warning of the coming of the flood. (7) He further pointed out the danger of this neglect by showing the terrible fate of those servants, doubtless ministers, who oppose the doctrine by saying in their hearts, "My Lord delayeth his coming," who reproach those who are preaching his coming, and who choose worldly associates, or descend to worldly practices. May God give us wisdom and understanding; may we so tremble at his word, and so prepare for the things which are coming on the world, that that day shall not come upon us as a thief. In our next we will speak further on this subject, giving some evidences that that day is now near, even at the doors. THESE words are used by Peter in Acts 2:17, and they give us an inspired rendering of the term "afterwards," in Joel 2:28. By itself, the phrase, "the last days," is not determinate; it may refer to many or few, according to the connection in which it is used. They who use it as parallel to the same expression when used by Paul in 2 Tim. 3:1, or 2 Peter 3:3, make a mistake. When used by the prophet in the Old Testament, it refers to the last dispensation of grace to a fallen race—the gospel age,—and no doubt covers the whole dispensation. It cannot refer to the first part of the dispensation exclusive of the last part, as some would explain it when quoted in Acts 2:17. In this chapter it is evident that it covers the entire period from that day of pentecost to "the great and notable day of the Lord," or to the signs and wonders ushering in that notable day. But in 2 Tim. 3:1, and 2 Peter 3:3, the same phrase cannot cover the same dispensation, for a part of it was then already past when these words were written. Of course it there refers to the latter part of the gospel dispensation. And there is this difference to be265noted: When Paul and Peter wrote it, they used it in such a manner as to show that they referred it to the last days of the dispensation in which they wrote. But when used in the Old Testament it did not refer at all to the dispensation in which it was written, but to the last dispensation. Now this fact gives wonderful force to the expression, "the last days," as used by our Saviour. Four times in John 6 (verses 39, 40, 44, 54), the Saviour said he will raise up his people in the last day. But in 1 Thess. 4:16 we learn that he will raise them up in the day of his coming. That day is also the time of the harvest, the end of the world. Rev. 14:14, 15; Matt. 13:39-43. This is the utmost limit of the preaching of the gospel. Matt. 28:19, 20. And this is the last day, whether the expression be used in this dispensation or a preceding one. It is "the last day" for all dispensations of grace to a fallen race. And this proves most conclusively that the gifts of the Spirit of God, which were given on the day of Pentecost, and which Paul says in Eph. 4:12 are for the work of the ministry, are given only for the present age; that by the Spirit Jesus is with his ministers in the work of the gospel until the last day. Then comes the harvest; then his saints are raised from the dead; then they are immortalized, and made like unto their Lord. 1 John 3:2. Paul says the gifts will cease when that which is perfect is come; and at that time we shall see as we are seen, and know even as we are known. But that cannot be until we are immortalized—until the Lord comes, as shown in 1 Cor. 4:5. Then the saints will judge the world, and judge the fallen angels; 1 Cor. 6:2, 3; then first will they be qualified to understand "the hidden things of darkness," and "the counsels of the hearts." And all this most conclusively shows that the preaching of the gospel, and the presence of the Spirit for the work of the ministry, are confined to the present dispensation. "Now is the day of salvation," to be succeeded by "the great and notable day of the Lord," sometimes called "the age to come." Of this the prophet says, "the day of the Lord is darkness and not light. . . . even very dark, and no brightness in it." Amos 5:18, 20. They who preach that the future age is an age of salvation, of mercy to sinners, are greatly deceived, and are deceiving others, often to their ruin. It leads them to close their eyes against the warnings which the Lord has uttered, and to hope where the Lord has given no hope. It is a work of presumption. When Jesus comes he will give rest to all his saints, but he will take "vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." Reasons for Not Observing Saturday.
By Ellet Joseph Waggoner
A MEMBER of one of our missionary societies has been in correspondence with his friends in the East, concerning the Sabbath question. In reply to one of his letters, he received a long letter from his former pastor, a Disciple minister, in which the latter tried to reclaim the wandering member of his flock, by showing the absurdity of Sabbath observance. From this letter we were allowed to make a few extracts, embodying the principal part of the argument, which we herewith give for the benefit of all inquirers after truth. The letter indicated a sincere desire on the part of the writer to win the brother from supposed error, and we are therefore warranted in supposing that the best argument was given that could be found. We quote:— “‘The Sabbath,’ it is not claimed is a term ever applied in the New Testament, or for many years after [the time when it was written], to the first day of the week. Hence it is not claimed by me or my brethren that ‘the Sabbath’ of the Sinaitic law was changed. Talking about changing the Sabbath from the seventh to the first day is very much like the talk about changing circumcision to baptism.” This is not a bad statement to start with. Now knowing that the first day of the week is nowhere in the New Testament called “the Sabbath,” that term being applied exclusively to the seventh day of the week, we call to mind these words of Christ: “But pray ye that your flight be not in the winter, neither on the Sabbath day.” Matt. 24:20. Christ was speaking of the destruction of Jerusalem, which occurred about forty years later. And what was to be the prayer of the disciples during these years? That they might not be obliged to violate the sanctity of the seventh-day Sabbath, even to secure their own lives. If now the New Testament writers uniformly call the seventh day the Sabbath, “according to the commandment,” where shall we look for authority for first-day observance? Is not the one teaching such observance going contrary to the New Testament? and will he not thus come under the anathema of Paul in Gal. 1:8? Indeed it is absurd to talk of changing the Sabbath of the Lord’s appointment; but the papacy has thought himself able to do so (Dan. 7:25), and millions cheerfully acknowledge his claim. Again:— “Statute law may and does change, but principles never. The moral basis of all the law and the prophets is given by our Lord as love to God and man. . . . Man has no authority to change either, but with the change of dispensation, God has given different commands as expressive of submission to himself.” We ask, What is that which contains the record of the change of dispensations? The answer will be, “The New Testament.” But our brother has admitted, as just quoted, that there was no change in “the Sabbath of the Sinaitic law,” and that, in the New Testament, the term “Sabbath” is not applied to any other day than the seventh. Statute law may change, but we are not absolved from allegiance to it until that change takes place. But the New Testament contains no record of a change; on the contrary, Christ said, “It is easier for heaven and earth to pass, than one tittle of the law to fail.” Luke 16:17. Now since “this is the love of God, that we keep his commandments,” how can we have love to him if we violate one of them? No one can violate any portion of a law, and not violate the principle upon which it is based. “It is very easy to see that there is moral obligation to love, adore, and obey the Lord; and it is easy to understand that man’s physical, intellectual, and moral good calls for a cessation from worldly occupations for a time, that the mind may be given to contemplation and worship; but that the observance of the seventh day of the week is of necessary moral obligation is a different matter. It was made obligatory by appointment. There was, no doubt, good reasons for such command, two at least of which are given in Scripture. 1. The creation. 2. The deliverance from Egypt.” The above seems to us to be an exceedingly cool piece of criticism upon the Creator. Our friend is willing to allow that the Lord had reason for appointing the seventh day as the Sabbath, but does not think we are morally bound to keep it. Let us see. To start with, there are two points upon which we are agreed. 1. That the seventh-day Sabbath is of divine appointment. 2. That the New Testament always recognizes the seventh day, and no other, as the Sabbath. But our friend says that the Sabbath commandment is not of moral obligation. How does he know that? By what standard are we to judge of moral obligation? Is the human mind capable of deciding? Hardly. How does he know that to commit adultery is an immoral act? Not from his own consciousness, for thousands of men, as highly gifted by nature as he, have believed such an act to be consistent with the highest virtue, and even necessary in order to attain the highest good. Indeed it was openly advocated and practiced by many of the ancient philosophers. The young were taught to lie if it seemed to be to their advantage to do so. These sentiments may be found in the writings of classical authors: “When telling a lie will be profitable, let it be told.” “There is nothing decorous in truth, but when it is profitable.” These are the teachings of those who were esteemed virtuous, and who had no idea but that they were doing all that was required of them. Now how does our brother happen to be so much wiser than those philosophers, in that he knows such things to be sinful? Because the Lord has said, “Thou shalt not commit adultery,” and, “Thou shalt not bear false witness.” It is in just the same way that we know that it is a sin to violate the Sabbath. It is based on the unalterable facts of creation; and the commandment is placed with the other moral precepts. It may be said that moral principles are eternal, but that there was a time when even the reason for the Sabbath commandment did not exist. Very well; and there was also a time when no reason for the seventh commandment existed. Before man was created there was no necessity for such a commandment, and yet no one questions the fact that it is of moral obligation. But let it be remembered that the earth was created before man was, and that therefore the reason for the fourth commandment antedates that for the seventh. It is difficult to fitly characterize the idea that the seventh-day Sabbath is not of necessary moral obligation because “it was made obligatory by appointment. That is, we are under no moral obligation to keep it, because the only authority for its observance is the word of God! Let us imagine a man with this idea brought before the bar of God at the last day. The Judge, who is also the law-maker, asks, “Why did you not keep the Sabbath? Did you not know that I had commanded its observance?” The reply comes, “Yes, Lord, I knew that, and publicly taught it, but I could find no reason for keeping the Sabbath, except the fact that you had made a commandment for its observance. I had no doubt but that you had a good reason for giving such a commandment; but since it rested solely on your authority, I did not feel under any obligation to keep it.” Certainly the least that could be done would be to punish the man for contempt. We have no desire to be harsh; and we do not believe that our brother feels any contempt for God’s authority; yet the above is just what his position amounts to. It is equivalent to saying that God is not the First Cause, but that there is a something called “moral principle” that is superior to him. There is indeed “no doubt” but that God had “good reason” for setting apart the seventh day, as a reading of the fourth commandment will show. Here it is: “Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, . . . for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore [for which reason] the Lord blessed the Sabbath day and hallowed it.” Ex. 20:9-11. This is the reason which the Lord gives for appointing the seventh day as the Sabbath. And we ask, Does not the same reason still exist? Is it not still a fact that the Lord created heaven and earth in six days? Is it not as true now as it ever was that he rested upon, blessed, and sanctified [set apart] the seventh day? Certainly. Then if the reason for the observance of the seventh day still exists, is it not plain that the Lord would be unreasonable, that is, acting contrary to reason, if he did not still require that it should be kept? Who will dare charge the Lord with folly? As to the deliverance from Egypt we will simply state that Moses cites that to remind the Israelites of their special obligation to God. Simple gratitude demanded that they should obey the commandment of God. But the reason for the institution of the Sabbath is given in the fourth commandment, which266was spoken many years before. To us this reason seems so cogent that we dare not enter into controversy with the Lord on the subject. Again, our friend says: “The apostles never commanded the observance of the Sabbath.” We agree, and go a step farther and say that it would have made no difference if they had. The apostles were not law-givers; they had no authority to issue commands. “There is one Law-giver, who is able to save and to destroy.” Jas. 4:12. And this Law-giver had issued a command for the observance of the Sabbath, thousands of years before the apostles were born, thus making it unnecessary for them to do so, even if they had been inclined to take matters into their own hands. The apostle Paul, speaking in behalf of his brethren in the ministry, said: “Now then we are ambassadors for Christ, as though Christ did beseech you by us; we pray you in Christ’s stead, be ye reconciled to God.” 2 Cor. 5:20. As Christ’s ambassadors they followed his injunction to teach only what he had commanded them. Matt. 28:20. They, as well as we, owed allegiance to a sovereign power. It was left for the pope of Rome to usurp authority, and to issue laws of his own. The above quotations are the chief reasons given in the letter for not observing the seventh day. It is but fitting that we should hear what the writer has to say for Sunday, which he terms the “Lord’s day.” Unfortunately his time expired before he could give his authority for that. What he says for it is contained in the following paragraph:— “Our reasons for observing the Lord’s day I have not time to give. I suggest, however, that the New Testament is not so much a book of precepts as of general principles. Even in those ordinances that are usually considered positive in their character, there is but little of the legislation or ritualistic.” It is enough. Why should he desire to say more? The New Testament is not a book of precepts, and therefore he keeps Sunday. Briefly summed up, his position is this: We need not keep the seventh day, because it is simply commanded by the Lord; and we ought to keep the first day, because there is no command for it whatever! Further comment is unnecessary. Reader, are you willing to rest your case upon so sandy a foundation as that? “Let us hear the conclusion of the whole matter. Fear God, and keep his commandments; for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” Eccl. 12:13, 14. Notes of Labor in Oregon.
By John O. Corliss
ON the morning of March 10, I left San Francisco on the steamer Columbia, for Portland, Oregon. I arrived at the latter place the evening of the 12th. I spent the following Sabbath and Sunday, in company with Elder Boyd, at Beaverton. Influences not best calculated to promote the welfare of a church had been at work there, which we labored to counteract. At each meeting nearly all the members of the church were present. On Sunday, especially in the evening, many from the outside were present, apparently interested listeners. We think good was accomplished by our visit. We hope to meet every member of this church at the camp-meeting, to be held in June, at Sellwood, a suburb of East Portland. Tuesday, the 18th, we were called to Salem to attend the funeral of Sister Donaldson, and remained with the church over two Sabbaths. The most of this time was spent in holding Bible-readings on the cardinal points of our faith, some of which had been questioned by one who, after gaining the confidence of the church, sought to overthrow it by his quibbles on doctrine, and by insinuations against those who hold leading positions in the cause. The meetings were no doubt timely, since they counteracted an evil project, and opened the eyes of the people to the deception being practiced upon them. We left them united in the truth, and more determined to labor for the upbuilding of the cause. We trust that from this time on they will work diligently for gospel order, and in due time they will reap the reward of their efforts. April 3 and 4, the quarterly meeting of the East Portland church was held, with a good attendance. We were privileged to speak a number of times on this occasion, with freedom. The brethren here seem to be doing all they can to spread the truth, consequently we find them all of good courage. God has already blessed their efforts by quite a number of additions to the church. Three more were baptized on Sunday. These, with two from the Baptists who have lately commenced to observe the Sabbath, united with the church; also one by letter. Their place of worship is already too small, and they will be obliged soon to enlarge it. We commend the zeal of this church as worthy of imitation by others. We are at present with the church at Damascus. Walla Walla Camp-Meeting.
By G. W. Colcord
MANY of the friends of the cause in the Upper Columbia Conference have expressed the hope that our next annual meeting will be the best ever held in this part of the field. To secure this much-desired end a few important points have already been gained. The time chosen, June 5-16, 1884, will require as little sacrifice on the part of our friends who till the soil, as any that could be well devoted to this part of the cause of the Lord. It will not best suit all; but we speak of the majority. The place obtained is in Baker and Boyer's Grove, on Mill Creek, and very near the center of the city of Walla Walla, W. T. We fondly hope to see Eld. J. N. Loughborough, lately home from his prolonged missionary work in England; the Editor of the SIGNS; Sister E. G. White; Eld. W. C. White; Eld. J. O. Corliss; Eld. C. L. Boyd; Eld. W. L. Raymond, and others. We have never been favored with so many ministers at one meeting. What we need still to secure, to make the meeting a glorious success, is the presence and hearty co-operation of the brethren and sisters. To heartily and successfully co-operate, we must have the presence and help of the Head of the church. And to this end, let all examine their hearts. Let us draw near to God with fasting and prayer. See article entitled, "Fast Day." Then don't fail to come. Can you afford to lose such a blessing as the one expected? When shall we be so favored again? Perhaps never! Tents may be rented for $2.50 and $3, according to size. Send orders immediately, to Wm. Nichols, Milton, Or. Come early; remain to the close of the meeting. Elect delegates early. Sisters, there will be a boarding tent; therefore, you will not need to cook as much for and at the meeting as heretofore, if you and your families will arrange to hire your board. It will be cheap. Pray for the meeting. We expect to procure favorable rates of fare upon the railroads. In all probability, those who pay full fare coming to the meeting, from all points on the O. R. & N. and N. P. roads, will be returned for one-fifth fare. D. T. BOURDEAU
By Daniel T. Bourdeau
DEAR SIGNS: Yours of a recent date in which you offer to make me free visits if I will tell you my whereabouts, was appreciated. I had already decided to subscribe. You may, if you please, make me weekly visits at Pasquart 79, Bienne, Switzerland, and charge your expenses to me on account. I cannot get clubs here as I used to in America, yet I shall do all I can to introduce it to English-speaking people, when I meet them or find out where to hit them. If I thought occasional brief contributions from my pen would be acceptable, I would forward one from time to time. My brother and I being together, one of us might report for the SIGNS and the other for the REVIEW, and then change about for a change as to taste and style. God has been very merciful to us since our return to Europe. We have seen his guiding hand and felt his sustaining grace at every point, and victory has followed victory, without interruption. Our courage was never better, and we never felt more determined to press the battle to the very gate of the strong holds of error and superstition, and to aid in delivering the honest from the bondage of sin. It is sweet to labor in this blessed cause. Even self-denial and suffering are precious, since they serve to purify us and hasten our victory. We all enjoy good health and unite in sending Christian salutations to all. Yours in the sweet bonds of present truth. Liberal Theology in Congregationalism
REV. GEO. A. GORDAN was last month installed as pastor of the Old South Congregational Church, Boston. He has the reputation of being quite a scholar; but his tastes run more to philosophy than to religion. Concerning his theological views, as drawn out by his examination, the Christian at Work says: 'His position is openly opposed to anything like a propitiatory element in the atonement. All the examiners could do, he would not consent to say more. On the question of continued punishment in the world to come, he would as the utmost utterance say there is a 'clear possibility.' But more than a possibility he would not admit. Whether people who do not repent in this world will in the next, he would express no opinion. As to any supreme spirit of evil called Satan, he did not believe there was one.' Thus it appears that his theology is chiefly one of negations and ignorance. Yet when some of the council opposed his installation, Professor Tucker, of Andover, in favoring the candidate, asked them to determine then and there whether there is room in the Congregational Churches for such a man; or whether they would reject him and drive him into the Unitarian denomination. This decided the question, and he was accepted. It would seem that there was room in the Congregational Churches for anybody, if he is only brilliant, and doesn't know too much about the Bible. The Missionary.
By G. D. Ballou
VERY little has been reported of the progress of the work in Humboldt County this winter; but notwithstanding the lack of reports, the good work has gone steadily forward. The church at Ferndale is increasing in numbers, and growing in grace. Their Sabbath-school numbers nearly fifty, and the average attendance for the last quarter has been eighty per cent. The missionary work is also beginning to prosper. The society is preparing to carry the work forward in other places. A new, first-class bell has been placed in the church belfry, and will, we trust, until the Lord comes, proclaim the approach of the Sabbath as well as announce the Sabbath and other services. Since camp-meeting seven or eight have taken hold of the present truth in different parts of the county. Quite a good many copies of "Thoughts on Daniel and the Revelation" have been sold, and an earnest interest is manifested in several places to hear the truth preached. We look for good results from the labor that may be put forth the coming season. G. D. BALLOU.
Oakland, April 23, 1884. A Worthy Example.
By J. O. Corliss
THE following is an extract from a letter from a lady in Oregon to the secretary of the N. P. Tract Society:— "The two books you sent me are received. 'Thoughts on Daniel,' I like very much. I understand what I never would, had I not read it. Please send me the canvass and circulars for the SIGNS. I want to get subscribers for it. I will also try to sell 'Thoughts on Daniel and the Revelation.' I would like a paper for my little girls; one that will instruct them. I do not want a trashy paper, like most of those published for children, but a good instructive paper with pictures. If you have one of this kind please send me a copy. I see by the last SIGNS that there is to be a camp-meeting in East Portland. If you will let me know what the cost of board on the ground will be, I will try to have my husband attend the meeting with me." This lady's husband is a skeptic. She herself has heard but two discourses on present truth. She has, however, been judiciously supplied with reading matter, and, as the result, rejoices in the truth, as her zeal to work in the cause shows. Would that others who have had far greater advantages could appreciate the value of the truth, and manifest it in an appropriate manner. If all who know the truth theoretically had a zeal according to knowledge, what rapid strides we should see in the work of carrying to the world the Lord's last message of mercy. It is possible, after having learned the way, to shut our eyes to it. Surely it were better not to have known it. Said the apostle, "Thou that makest thy boast of the law, through breaking the law dishonorest thou God?", Rom. 2:23. While those to whom these words were addressed were doubtless guilty on the points indicated in the preceding verses, those points are by no means the extent of one's possible guilt. There are many ways in which we may break the law, one at least of which is altogether too common with some. In his summary of man's duty to his fellow-man, as comprehended in the law, Christ said, "Thou shalt love thy neighbor as thyself." How any can profess to keep the law and yet manifest no anxiety to help others to the light of truth that will save them, we confess we are not able to see. For if we love our own souls enough to sacrifice time and means for our salvation, and really love our neighbor as ourselves, it follows that we will bestir ourselves to do something at least for their eternal interests. Surely, God's commandments are "exceeding broad." "Love is the fulfilling of the law," reiterates Paul to the Romans. Not love for ourselves and our interests merely, but a love for others and for their welfare. The injunction to the Philippian church, "Look not every man on his own things, but every man also on the things [affairs] of others," is in harmony with this great principle of the moral law. If then we have the indwelling of that love which is the fulfilling of the law, how can we see those whom we know have no knowledge of the truth going to the Judgment, and we remain unmoved in their behalf? Does not such an attitude plainly declare that we are violating one of the principles of that law we profess to keep? The cause to-day wants men and women of unbending faith and dauntless courage, nerved by the Spirit of God to go forth as reapers in the world's great harvest. The work is great, and some of the toilers are already worn. Who will help in this important time? The last note of warning will soon be sounded, and then will be sung the "harvest home." God has provided a way by which all may work according to their capacity. Those who will not do this, will have the mortification of seeing others step into the ranks, and bear the standard of truth on to victory, while they themselves will be left behind. Who now will arouse and labor for the Master? J. O. CORLISS. Testimony of a Veteran.
By William Covert
In the autumn of 1882, I returned to my home from an adjoining district, to find a call awaiting me, to visit a very aged friend who had visited with me, and attended meetings with us a few years previous to this. When I called upon him I found him blind and nearly helpless. I learned that he had been on life's journey for more than fourscore years. We were led out to speak of the lights and shadows of life, when he gave in substance the following testimony. He said he had long ago buried the wife who had been his companion in early manhood, and his solace and comfort in maturer years. That he had not for years enjoyed the society of any of the friends of the first forty years of his life. Now he did not know of a single individual on the earth with whom he had traveled on life's road in youth or early manhood; he was now standing as a lone sentry—a monument of times not understood by the present generation of mankind—helpless, dependent, and blind. Notwithstanding all these things he said he was happy, for the same God that he worshiped in former times before his eyes had dimmed, or friends had passed away, was as precious to him as he had been at any time for the last sixty years. He could approach the same throne of grace and find the same Jesus there. The same sweet Spirit that softened his heart so many years ago was yet there to enlighten his spiritual eyes and renew the inner man day by day. The same hope that anchored his soul within the vail was still holding fast like a strong cable rope attached to the world beyond, and by this sure fastening he was pulling for the other shore. This gave him light in his darkness and strength in his weakness. This served as a connection with the joys of years gone by, and gave him a foretaste of the sweeter joys yet to come. He testified that the light upon his pathway was brighter and brighter as he was nearing the end of his journey. If there is so much sap in a dry tree, what should there be in a green one? WM. COVERT.