Earlier text: Thy Kingdom ComeDedication, or Cleansing ?
A WRITER in an Adventist paper in the East, opposing the faith of Seventh-day Adventists on the "cleansing of the sanctuary," makes the following declaration:— "When under the law blood was applied to inanimate things, it was for their dedication, and not to remove pollution." This was copied into, and highly recommended by another professedly Adventist paper, by which we are led to suppose that they consider it a valuable addition to their theological lore. Notwithstanding their high estimate of it, we are free to express our surprise that any man who has any reputation as a Bible student and a writer, would risk it by making such a statement. It is true that the covenant made with Israel was dedicated with blood; and this was done by sprinkling blood upon both the book and the people. But as the declaration was specially aimed at the sprinkling of blood in the sanctuary, we affirm, and will prove our affirmation, that, (1) The sanctuary was not dedicated with blood; and (2) Blood was applied to the articles in both apartments of the sanctuary every year, not for dedication, as it was dedicated or consecrated once for all, but "to remove pollution." 1. When the tabernacle was completed and to be set up, the Lord gave direction concerning its preparation for service, and said: "And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and thou shalt hallow it, and all the vessels thereof, and it shall be holy. And thou shalt anoint the altar of the burnt offering, and all his vessels, and sanctify the altar; and it shall be an altar most holy. And thou shalt anoint the laver and his foot, and sanctify it." Ex. 40:9-11. Again, there is given an account of the fulfilling of this order, as follows: "And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them. And he sprinkled thereof upon the altar seven times, and anointed the altar and all his vessels, both the laver and his foot, to sanctify them. And he poured of the anointing oil upon Aaron's head, and anointed him, to sanctify him." Lev. 8:10-12. The order for this act of consecration was also given in Ex. 30:25-30; and that this was an act of consecration is fully proved by the last of these verses: "And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office." In addition to this, blood with oil was sprinkled upon Aaron and his sons, as a part of their consecration, Lev. 29:21, 22; and the blood was also applied to the altar of burnt-offering, but not to the vessels of the sanctuary, either in the holy or the most holy. 2. Blood was applied every year to the vessels of the sanctuary, both of the holy and the most holy. There is not a hint of dedicating them anew for priestly service every year; the idea is absurd. But it is most explicitly stated for what the blood was applied to them "year by year continually." The whole ceremony is minutely described in Lev. 16. After making atonement for himself and his house, Aaron was commanded to make atonement for the people, as follows: "Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat; and he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins; and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness. . . . And he shall go out unto the altar that is before the Lord, and make an atonement for it; . . . And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel." Lev. 16:15-19. This was done "once every year," namely upon the day of atonement, which was the tenth day of the seventh month. And precisely the same idea is presented in Eze. 43:20, where it is said concerning the altar: "And thou shalt cleanse and purge it." Of the latter word as here used, Gesenius defines it: "to make atonement, to expiate." Now query; for what was atonement or expiation to be made for the sanctuary—the holy and the most holy, with their vessels? Had they committed sin? No; it was for the removal of the sins of the people; because of their uncleanness, and because the sanctuary remained among them in the midst of their uncleanness. Lev. 16:16. Language could not more explicitly express the fact that the application of the blood of the sin offering was for the removal of pollution. This service for the sins of the people could not take place in the sanctuary unless it had been consecrated or hallowed for that purpose, and this was effected, as we have seen, by anointing it with oil. 3. We can go further, and disprove the assertion of that writer by the scriptures which speak of other ceremonies, or other occasions. When the congregation sinned they were to bring their offering, and the priest was to take the blood, "and sprinkle it seven times before the Lord, even before the vail," not within the vail, for this was not spoken of the day of atonement. "And he shall put some of the blood upon the horns of the altar which is before the Lord, that is in the tabernacle of the congregation, . . . and the priest shall make an atonement for them, and it shall be forgiven them." Lev. 4:13-20. And so in other texts. No doctrine is more clearly proved in the Bible than that of the cleansing of the sanctuary, namely, that blood was applied to the mercy-seat, the altar, etc., for the removal of pollution, that is, for the sins of the people. This was the appointed way for the removal of sins, and there was no other. But the question arises, Was sin actually blotted out or removed by such application of the blood of the sin offering? No; because it was "not possible that the blood of bulls and of goats should take away sin." Heb. 10:4. What purpose did they then serve? They served "unto the example and shadow of heavenly things." The service of the priest in the sanctuary on earth was only a shadow or type of the service of our priest, the Son of God, in the sanctuary and the true tabernacle, which the Lord pitched, in the heavens. Heb. 8:1-5. In the heavenly sanctuary is done in fact what was done in a figure in the earthly. And the same doctrine of the application of blood to inanimate things for sin, or for the removal of pollution, is clearly taught in this letter to the Hebrews. Thus in Heb. 9:14 it is said that the blood of Christ shall "purge the conscience." This does not refer to dedication! but to cleansing. And the same word is used in reference to the sanctuary—the holy places—in the heavens. "And almost all things are by the law purged with blood; and without shedding of blood there is no remission." Now mark, not the introduction of another subject, but the conclusion from this: "It was therefore necessary that the patterns of things in the heavens should be purified [purged] with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into Heaven itself, now to appear in the presence of God for us." Verses 22-24. There is a sanctuary in Heaven, of which that on earth was a type; there is a priest of that sanctuary of which those on earth were types; and as on earth, so in Heaven, the sanctuary, or "the holy places," is cleansed, purged, or purified, by the blood of the sin offering. And, both in type and in fact, the holy places commit no sin, but are defiled by "the uncleanness of the children of Israel," or the sins of the people, which the high priest bears into the presence of "the Judge of all." And with these plain facts before us, made so very plain in all the scriptures, we repeat our assured belief that he who says that blood was not applied to inanimate things to remove pollution, or to make atonement for sin, but only for their dedication, hazards his reputation either as a Bible student and a correct writer, or for candor. And we are forced to believe that those papers which publish and recommend such statements are influenced by prejudice rather than knowledge of and regard for the truth of the divine word on this important subject. To this generation those truths are of the greatest importance. We live in the day whereof it was written by the prophet: "Then shall the sanctuary be cleansed." Dan. 8:13, 14. In the day when it is proclaimed to all people: "Fear God and give glory to him, for the hour of his judgment is come." Rev. 14:6, 7. Soon will our high priest finish his sanctuary work and come to reap the harvest of the earth. Then will the careless, the unconcerned, the unprepared, and all who say in their hearts, "My Lord delayeth his coming," be forever rejected. For it will be as it was in the days of Noah; they who heed the warning and take refuge in the ark will be saved. And they who are worldly, self-loving, and presumptuous, will be forever cut off. Tobacco Nuisance.
By Editor
HEARTILY we joined in giving the vote of thanks to the Railroad and Navigation Company, and the several lines of travel who favored the attendants at the camp-meetings in Washington and Oregon. Our party from San Francisco were treated with favor and with courtesy at the ticket offices and on the lines of travel, by sea and by land. We returned on the Columbia, which is our favorite steamer. The weather was delightful; there was comparatively little sickness on board. This we speak only to congratulate others, as the weather makes no difference with us, never having had to pay "tribute to Neptune" in the way of sea-sickness. But we have long thought of calling the attention of steamer and railroad officials to an evil, which amounts to a nuisance, and which we think, in justice to travelers of decent habits and correct tastes, they ought to abate. We refer to the nuisance of tobacco smoke. By this we do not mean that smoking should be abolished on steamers and railroad trains. This ought to be done, but we know it is too much to ask. But we do mean that such regulations should be adopted as will protect those to whom smoke is offensive and injurious. We will point out what justice demands, in a few particulars. 1. When a "smoking car" is attached to a railroad train, smoking should be confined strictly to that car, and no one be permitted to smoke on the platforms of the coaches. By smoking on the platforms the smoke is constantly driven into the cars, to the great annoyance of those who dislike it, and, as is often the case, are seriously injured by it. When a smoking car is put on a train for the special accommodation of the devotees of the nuisance, is it too much to ask that smokers confine their filth to441 that car, and not defile the atmosphere of every car on the train? We think our request is reasonable, and that officials ought to enforce a rule that smoking on railroad trains shall be confined to the smoking-cars. 2. We have a yet more serious complaint to make in behalf of those who pay extra fare for palace car or "sleeper" accommodations. These generally have a wash-room at each end; and often, and we may say invariably on some roads, these wash-rooms are turned into smoking-rooms, and being small they are filled with smoke at short intervals, and when the inner door is opened, the smoke is emptied into the body of the car. We once took a "sleeper," which proved to be such in name only, as even in the night the wash-room was filled with smoke, which was driven to our berth at intervals, so that instead of quietly sleeping, a privilege which we had purchased at a very dear rate, we were subjected to a process of choking, much to our discomfort for that night and the following day. Recently we heard a lady, who has traveled much, refuse to take a ticket on a certain line, because she had found that on that line the sleepers were constantly filled with tobacco smoke. We contend that travelers of pure tastes and correct habits have rights which the lines of travel are justly bound to respect, if they are not respected by other travelers. 3. And still more urgent is our demand for justice to travelers by sea. On the steamers is always to be found a "smoking-room," yet comparatively few smokers indulge their perverted tastes and offensive habits in that room. On land we may often change our position so as to be comparatively free from the nuisance; we may suffer the discomfort of sitting up in a coach on an "overland" trip, which is preferable to the discomfort of trying to sleep in a palace car filled with tobacco smoke. But on a steamer there is no retreat. Tobacco smokers are everywhere, on every deck from one end of the ship to the other. We have seen two or three smokers, each puffing the fumes of a vile cigar, or a still viler cigarette or pipe, take their position by the open window of a state-room occupied by ladies, where the wind drove the smoke directly into the room. We have seen ladies under such circumstances, who were bravely trying to keep up from sea-sickness, make a vain effort to avoid the disgusting and nauseating smoke, and in a few minutes become deathly sick; and it was imputed to the sea! It was no such thing. The same ladies would have been sick on land, at their own homes, if they had been subjected to such dense fumes of filthy tobacco. Now we appeal to all in authority; to superintendents, general agents, conductors, captains, and all others concerned,—is this right? Must decent passengers always and everywhere be subjected to such outrages? The nuisance is increasing. The selfishness and arrogance of smokers is becoming more and more asserting and annoying. We have actually seen young animals—we suppose they would like to be called young gentlemen, but they must go elsewhere for compliments—take their position to the windward of ladies on a steamer, and watch with glee the annoyance and speedy sickness occasioned by the smoke that issued from their foul mouths. We well remember the time when a man (need we say gentleman?) would have been ashamed to puff a pipe or cigar in the presence of a lady. We fear we shall never see those times again. We lose much of our respect for a lady who smiles at her companion in the street, who walks by her side puffing tobacco smoke in her face! Recently a young lady was dangerously burned by fire from a cigar which her escort was smoking while they were riding together in a buggy. The papers reported that the young man was much distressed over the accident. We doubt whether he will reform, and break away from his indecent and dangerous habit; for a confirmed tobacco smoker has all his sensibilities hardened. As far as the rights of others are concerned, we would sooner trust to the whisky drinker. We are not making our appeal to smokers; that would be useless. We speak for justice, for rights, to those who can and ought to protect those who purchase passages on their lines of travel. Object of Christ's Coming.
By Ellet Joseph Waggoner
WE have now established two points beyond controversy. First, that Jesus will come again (John 14:1-3; Heb. 9:28); and second, that his second coming will be as literal as the first (Acts 1:9-11; Rev. 1:7), the only point of difference being that it will be more glorious (Matt. 24:27; 25:31). We say that these points have been established beyond controversy, because we have read them directly from the Bible, in words so plain that a child could not misunderstand them. They need no interpretation to make them plainer. But if the Lord is indeed coming again, it must be for some purpose; he must have some object in view. And if he was so particular to tell us of his coming, and to urge us to prepare for that great event, it must be that he has not left us in ignorance as to its object. We shall find that the Scriptures are very clear upon this point also. The words of Christ himself demand our first attention. We have quoted the promise of Christ's coming found in John 14:1-3. That promise also contains the reason: "If I go to prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." He is coming, then, to take all his followers to himself. Those who mourned at the thought of having him part from them, will then once more enjoy his presence. Besides this, there is something else. Paul comforted the Thessalonian brethren in their tribulation with the thought that God would give them rest, and this rest he said they would receive "when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." 2 Thess. 1:7, 8. With these two texts agree the words of Christ: "For the Son of man shall come in the glory of his Father, with his angels; and then he shall reward every man according to his works." Matt. 16:27; and these: "And, behold, I come quickly; and my reward is with me to give every man according as his work shall be." Rev. 22:12. These texts show plainly enough the object of Christ's second coming. It is to take his people to himself, and to take vengeance on the wicked. This latter part we will pass by for the present, and consider the promise to the disciples. From the words of Christ we would naturally conclude that there is no other way for his people to be with him except by his coming. "I will come again, and receive you unto myself; that where I am, there ye may be also." The conjunction "that" denotes purpose, and is equivalent to "in order that." When we read, "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life" (John 3:16), we understand that belief in Christ is the only way by which we can avoid perishing. And so when we read the promise of Christ to his disciples, we understand that if Christ were not to come, his disciples could not be with him. Indeed, if it were otherwise,—if the disciples could be with Christ without his coming for them,—what force or comfort would there be in his promise? For the only words of comfort that he had for them were that he would come to take them to himself. Moreover, we cannot imagine Jesus making an unnecessary promise; but if the disciples could be with him without his coming, he, of course, knew it, and therefore made a promise which was entirely useless. From this text, then, we must conclude that Christ's disciples are not yet with him, for his coming is still in the future. We call the reader's attention to other texts which confirm this conclusion. Paul exhorts us to set our affections on things above, and says: "When Christ, who is our life, shall appear, then shall ye also appear with him in glory." Col. 3:4. Note the adverb "then." It specifies the time when the saints will appear in glory: it is when Christ appears. The apostle Peter gives instructions to the elders of the churches, exhorting them to labor faithfully, and says for their encouragement: "And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." 1 Pet. 5:4. The reward is sure, but they are not to expect it before Christ comes. Again he says: "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time." 1 Pet. 1:3-5. The saints are kept by the power of God unto salvation; but the salvation is not to be given until the last time. Or, as Peter expresses it still more plainly in the 13th verse of the same chapter: "Be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ." In the third chapter of his second epistle to Timothy, the apostle Paul speaks of the prevailing degeneracy of the last days, and recommends the Bible as the only thing that will thoroughly furnish men to good works. He then continues: "I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick [living] and the dead at his appearing and his kingdom; preach the word." 2 Tim. 4:1, 2. Here, then, we find when the Judgment is to take place: in connection with the coming of Christ. But if the dead are not judged until Christ comes, it necessarily follows that they do not receive any reward until that time. And this is exactly what the Saviour said, as quoted from Matt. 16:27; Rev. 22:12. The apostle continues his exhortation to Timothy, and says: "I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing." 2 Tim. 4:7, 8. The Judge is to give crowns at that day, says Paul. At what day? Why, at the day when he judges the living and dead, "at his appearing and his kingdom." Peter told the elders that they should receive their crown at the appearing of the chief Shepherd, and Paul says that all who love his appearing shall receive their crowns at the same time. Paul says, "Henceforth there is laid up for me a crown of righteousness." He had reached the close of his life, and was about to be "offered" as a sacrifice to the truth. He felt that his life-work had been faithfully done. Did he therefore expect to immediately enter upon his reward? No; he was sure of a crown, but he knew that it would not be given until the appearing of Christ. We have seen that when Christ comes he will be accompanied by all the holy angels. Matt. 25:31. The work which the angels have to do is described in Matt. 24:31: "And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other." And this agrees with the words of the psalmist: "He shall call to the heavens from above, and to the earth, that he may judge his people. Gather my saints together unto me; those that have made a covenant with me by sacrifice." Ps. 50:4, 5. By what means the saints are gathered to be with Christ, will be considered in another article. E. J. W. Christ the End of the Law.
By Ellet Joseph Waggoner
"FOR Christ is the end of the law for righteousness to every one that believeth." Rom. 10:4. This is supposed by antinomians to teach the abolition of the law. The text is not usually quoted in full, the objector contenting himself with the statement that "Christ is the end of the law," meaning that Christ abolished the law. This text is so generally quoted in favor of the abolition of the law, that before we consider its real application, we will briefly show the absurdity of the popular interpretation. 1. If Christ abolished the law, then there can be no sin now, for "sin is the transgression of the law" (John 3:4), and "is not imputed when there is no law." Rom. 5:13. And if there is no sin, there can be no punishment impending, and all men will be saved. Those texts, therefore, which speak of the "wrath of God," and the "indignation," "torment," and "destruction," to be visited upon sinners, are made of no effect. There is no one so much of a Universalist as he who claims that the law of God is abolished. 2. The text says that Christ is the end of the law "to every one that believeth." The necessary inference is that he is not the end of the law to unbelievers. Those, therefore, who claim that the apostle by the expression "end of the law" means abolition of the law, must teach that the law is abolished only for Christians; that is that the law binds worldlings, but that Christians are under no obligation to it. And so it would follow that while an act performed by an unbeliever might be in violation of the law, and therefore a sin, the same act performed by a believer would be perfectly justifiable. We trust that there is no one who would hold to so monstrous a theory as this, yet that is a legitimate deduction from antinomian claims. 3. If Paul, in Rom. 10:4, means that the law is abolished for believers, it would follow that it has been abolished as many times as there are Christians, being done away every time a man is converted; and further, that whenever any believer falls away, and loses his faith, the law is for him re-enacted! The absurdity of this just conclusion must convince every one of the absurdity of the premise. 4. Again; From the parable of the wheat and the tares (Matt. 13), we learn that both righteous and wicked are to remain together on the earth until the end of the world. We know also that both classes have existed since the fall. It follows, therefore, from antinomian interpretation of Rom. 10:4, that the law of God always has been, and will be until the end of time, both abolished and in full force at the same time! This is the climax of absurdity, and shows conclusively that whatever may be the meaning of Rom. 10:4, it certainly does not teach that any part of God's law is, or ever will be, abolished, either for Christians or unbelievers. And now as to what the text really does mean. The word "end" is often used in the sense of "object" or design. Thus in James 5:11 we read, "Ye have heard of the patience of Job, and have seen the end of the Lord." No one supposes that this means the end of the Lord's existence, but the object of the Lord in allowing Job to suffer affliction. In like manner we understand Rom. 10:4 to teach that Christ meets the design of the law to those who believe. In order to understand how he does this, we must consider the end or design of the law. In Rom. 7:10 the apostle says that the commandment (meaning the whole law) "was ordained to life." That is, if man had never violated the law, it would insure his eternal life. This is what the Saviour said to the young man in Matt. 19:17, as previously noticed. In the next verse to the one under consideration (Rom. 10:5) we read the same thing: "For Moses describeth the righteousness which is of the law, that the man which doeth those things shall live by them." But while this is true, the fact presents itself that no man has kept the law (Rom. 3:9, 19, 23), and that in his natural condition no man can keep the law, because "the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be." Rom. 8:7. How, then, can any one obtain eternal life, which the law was designed to bestow? The answer is, "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John 3:16. "The gift of God is eternal life through Jesus Christ our Lord." Rom. 6:23. The law was "ordained to life;" Christ is our life (Col. 3:4), and is therefore the end of the law. But this is only the result. It might be asked, "Does Christ accomplish this result for us, by freeing us from obligation to keep the law?" We answer, No; for since only those who do the commandments shall live by them (Matt. 19:17; Rom. 10:7), it follows that no one can receive eternal life if he continues to violate them. Therefore since the object of the law was to give life, it must follow that it was also the design that it must be kept. So we read in 1 Tim. 1:5 that "the end of the commandment is charity," &c. "Charity" is but another name for "love," and this rendering is given in the Revised Version. But "love is the fulfilling of the law" (Rom. 13:10), or, as John says, "This is the love of God, that we keep his commandments." 1 John 5:3. We might therefore paraphrase 1 Tim. 1:5 thus: "Now the object or design of the commandment [or law, see verse 9] is that it should be fulfilled, or scrupulously kept." This is self-evident; for whenever any law is given, it is certainly the design of the maker that it shall be kept. We have already seen that no man has attained this end. "All have sinned, and come short of the glory of God." From past sins we are "justified freely by his grace through the redemption that is in Christ Jesus." Rom. 3:24. But being justified through faith in Christ, we are still dependent on him, for without him we can do nothing. John 15:4, 5. It is only by abiding in him that we are able to bear fruit. And this is why the apostle says of the Jews that they have a zeal of God, but not according to knowledge. "For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God." Rom. 10:3. The righteousness of God is his law (Isa. 51:6, 7), and the apostle means that the Jews, being zealous toward God, and desiring to serve him by keeping his commandments, had sought to do so in their own strength, and had failed. Their zeal was good, but their knowledge was deficient, in that they did not perceive that only in Christ could they hope to attain perfection. To all believers, Christ is made "wisdom, and righteousness, and sanctification, and redemption." 1 Cor. 1:30. Not by freeing them from obligation to keep the law, for then he would be to them, not righteousness, but unrighteousness, or, in other words, would become the minister of sin. Without him our best efforts are failures; with him to strengthen us, we can do all things; and when at last we stand before God holy and without blemish, "not having spot, or wrinkle, or any such thing," it will be because we have been made "complete in him." We think it must be evident to all that Rom. 10:4 can be pressed into antinomian service only by mutilating to the extent of leaving out the statement that Christ is the end of the law to believers only, and to them for nothing except righteousness, or obedience to it. This subject will be considered still further in the light of other scriptures, in another article. E. J. W. "O THAT my ways were directed to keep thy statutes."—Ps. 119:5. The Missionary.
By S. N. Haskell
To ONE who is crossing the ocean and anxious to reach his native land, this is a question of great interest; and if in answer to it, he is assured that he is rapidly drawing near the end of the voyage, he feels a relief which cannot be expressed. Each day the mariner takes his reckoning to ascertain how far he has advanced and where he is. So also with those who for many years have been watching the prophetic chart, there is no question of greater interest and importance than, Where are we on the stream of time? Constantly we hear the inquiries, "Are we nearing the port?" "What are the present indications?" "What do the way-marks denote?" "Does land appear in sight?" In this article we propose to call attention to a few indications of our whereabouts, which will be appreciated especially by those who have been watching the signs of the times for the last forty years, or more. The rise and fall of the four universal monarchies of Daniel, chapters 2, 7, 8, and 11, are in the past. Babylon, Medo-Persia, Greece, and Rome, are among the things that were. The days of papacy, twelve hundred and sixty years, are numbered, and their fulfillment recorded on the pages of history. The two-horned beast of Rev. 13 has already arisen, and been identified as to its location and work by so many evidences that there can be no question respecting the fulfillment of this prophecy. In most if not all of the States east of the Rocky Mountains, petitions requesting the various State Legislatures to prevent the running of Sunday trains, have been presented to the people for them to sign. The representative men of our country, governors, ministers, judges, etc., have determined that they will not let the question rest until, as they say, God is acknowledged in the Constitution of the United States. They decidedly repudiate the idea of merely a civil enactment respecting prohibition, Mormonism, and the observance of Sunday. They say we must change the Constitution of the United States so that the enforcement of these questions will be from a religious stand-point. This is union of church and State and will constitute "an image to the beast which had a wound by the sword and did live." They think that this will make a Christian nation, and bring the temporal millennium; but in its stead, scenes that have transpired in former religious persecutions will be again enacted. On the other hand, the gospel is to be preached "in all the world for a witness unto all nations, and then shall the end come." Matt. 24:14. The Third Angel's Message, which is a warning against the beast and his image, and which presents the commandments of God and faith of Jesus as a shield to the people of God, is to go to every nation, kindred, tongue, and people. This is the work for this time. When it has accomplished the design of God, the end will come. Rev. 14:6-12. This message has, in some respects, made more advancement in the last twelve months than during many years previous. Plans have been laid which, when carried out, will accomplish much. Four new papers have been started in Europe in as many different languages, and have gone forth in their mission to warn the world. These new papers have already nearly a self-sustaining subscription list. These periodicals in the English, German, Roumanian, and Italian languages, with the French papers are sent to tens of thousands in these several nationalities. God is raising up laborers among them to enter the harvest-field. The cause in the Scandinavian countries is also receiving impetus in the enlargement of their publishing work. Four periodicals are443 sent out from the publishing house at Christiana, with other publications. In our own country the present season opens with even brighter omens than in Europe. And why should not this be the case? It is the missionary field for the world. This Government has been established in the providence of God. There is no nation upon the globe that does not have its representatives here. It is a land of freedom; a land where all can worship God according to the dictates of a conscience enlightened by God's word, and thus it will continue until the Constitution is so amended that the Sunday law can be enforced. It was about thirty years ago that a paper, known then as Present Truth, began to be published in Middletown, Conn., advocating the restoration of the Bible Sabbath and other truths, which during the Dark Ages had been trampled into the dust by the "man of sin." At the present time there are eighteen papers published, with an aggregate monthly circulation of over two hundred thousand copies. The first power press, upon which was printed our weekly denominational paper and other publications, was purchased in 1857. A large two-story brick building was subsequently erected to accommodate our publishing work. In 1872, eleven years later, it became necessary to have another building of equal size, and the year following, a third. Finally two were united, which was equal to a fourth building. These buildings cover upwards of thirty thousand square feet, which have become literally occupied with the work. One power press after another has been purchased until eight are now devoted to publishing present truth, at Battle Creek, Mich. Much outside work was formerly done, which has served the purpose of giving financial aid as well as an experience in the publishing work. This necessitated the purchase of other machinery, which was made with the belief that the time would come when this experience, talent, and machinery would be devoted to the work of printing the truths for these last days. The denominational work has gradually increased during the past two or three years, and outside work has received less and less attention. Greater efforts have been made to get our publications before the people, and God has signally blessed these efforts. Our city missions, and the increased efforts of our tract societies through canvassers, colporters, etc., have so increased the demand for our publications that all of our power presses at Battle Creek, Mich., are at the present time employed in our denominational work. During the twenty days preceding the writing of this article, the reading matter shipped from the office has been over one ton per day. It is impossible to estimate how large editions of our different publications to print, on account of the increase in the orders. It is stated that the number of pages which they are unable to send at the time orders are received, are more than the largest orders were one year ago. Sometimes an edition of from fifteen to twenty thousand of some tract is printed and one order will come in and take them all. Thus it is impossible to keep up with the present demand, and if it long continues thus, our presses must run night and day. The camp-meetings the present season present some very encouraging features. Our brethren and sisters have the spirit to move forward and take advance steps. About one-fifth of the entire population in the United States is represented by the cities in which missions have been or are about to be established. Over $50,000 will have been raised for our city missions before the summer closes, besides $200,000 for other home and foreign missionary work. At the Kansas camp-meeting over forty persons offered themselves to labor in the cause as canvassers, colporters, or in any capacity which the Conference might recommend. The same interest was manifested in Nebraska and other Conferences. There can be no doubt but that the cloud is rising before God's people, and God by his providence is saying "Go forward." On the Pacific Coast the evidences of God's leading providence are equally visible. The office of publication here was established in 1876. The Signs of the Times, issuing from it weekly, visits every nation where the English language is spoken. As the result, believers are being raised up in all parts of the world. Upon the Pacific Coast an institution of learning has also been established in the providence of God, as well as at Battle Creek, Mich., and South Lancaster, Mass. Thus God has given the people on the Pacific Coast every facility for the accomplishment of the work for which he has made them responsible. The work must also soon be opened in Australia, New Zealand, and other islands of the Pacific Ocean. The object in establishing the publishing house upon the Pacific Coast was for the dissemination of present truth, although for financial reasons, and in order to gain an influence with business men, outside work has been done. We hope that the time is not far distant when every press in the publishing house at Oakland as well as Battle Creek will be exclusively employed in our denominational work. The enlarging of facilities is preparing for this. The time has come for advance moves. A vast work is before us. Are we preparing for the work as rapidly as God is preparing the work for us? This is an important question. Important responsibilities rest upon God's people west of the Rocky Mountains as well as elsewhere. If California does in proportion to its ability as some of the Eastern Conferences are doing for the advancement of the cause the present season, within twelve months our institutions upon the Pacific Coast will be free from embarrassment. The work is of God and it is onward. There is no going back. The people may fail to do their duty, and may lose their crowns, but the work of God cannot fail to accomplish its object. S. N. Haskell.