THE terrible penalty threatened by the third angel is divided into two parts. 1. The wine of God's wrath. 2. The torment in fire and brimstone. The wine of God's wrath is shown in Rev. 15:1, 7, to be the seven last plagues. "And I saw another sign in heaven; great and marvelous, seven angels having the seven last plagues, for in them is filled up the wrath of God." "And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God who liveth forever and ever." That the seven last plagues are future, and that they are the means by which God will destroy the living wicked from the earth at the last day, is shown by the following facts:—
1. The wrath of God, as threatened by the third angel, is poured out in the seven last plagues; for the first plague is inflicted on the very class that the third angel threatens. Compare Rev. 14:9, 10; 16:1, 2. This fact proves that the plagues must be future when the third angel's message is given; and it also proves the identity of the wrath of God without mixture, and the seven last plagues.
2. We have shown that the plagues and the wrath of God without mixture are the same. And wrath without mixture must be wrath with nothing else; that is wrath without mercy. God has not yet visited the earth with unmixed wrath; nor can he while our great High Priest ministers in the heavenly sanctuary, and stays the wrath of God by his intercession for sinful men. When the plagues are poured out, mercy has given place to vengeance.
3. Hence it is that the seven angels are represented as receiving the vials of the wrath of God—the seven last plagues—after the opening of the temple of God in Heaven. If we turn to Rev. 11:15-19, we shall find that the opening of the temple in Heaven is an event that transpires under the sounding of the seventh angel. And that account concludes with a brief statement of the events of the seventh vial or last plague. Now if we turn to chaps. 15:5-8; 16:1-21, we shall read an expanded view of the facts stated in chap. 11: 15-19, and shall find that the two accounts conclude in the same manner, viz., with the events of the last plague. These scriptures show that the seven angels do not receive the vials of the wrath of God to pour out upon the earth until the temple in Heaven is opened.
That temple is opened under the voice of the seventh angel. The third woe is by reason of the voice of the seventh angel. Chap. 8:13; 9:12; 11:14. The seven plagues are poured out under the sounding of that angel; hence the plagues are future, and constitute the third woe.
The seven last plagues are poured out on the living wicked, but the second part of the penalty affixed to the warning of the third angel is not inflicted until the end of the thousand years, when all the wicked are raised and suffer it together. This part of the penalty we will now consider.
"He shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever," etc. The final perdition of ungodly men in the lake of fire, is without doubt the subject of these awful words. That we may rightly understand this text we call attention to several important facts.
1. The punishment of the wicked will be inflicted upon them on this earth; for the final conflagration of our globe is to constitute the lake of fire in which they are rewarded, each according to his works. "Behold, the righteous shall be recompensed in the earth; much more the wicked and the sinner." Prov. 11:31. "But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of Judgment and perdition of ungodly men." 2 Pet. 3:7. "But the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolators, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death." Rev. 21:8. "For, behold, the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch." Mal. 4:1. "And when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle; the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city; and fire came down from God out of heaven and devoured them." Rev. 20:7-9.
2. The prophet Isaiah (chap. 34) describes the final conflagration of our globe in language which is a complete parallel to that of the third angel in describing the punishment of the wicked. Those who contend that Isaiah refers only to ancient Idumea must admit that the period of time described in this strong language must finally come to an end. And those who admit that Isaiah, in the language we are about to quote, refers to the conflagration of our earth will find, what follows, ample proof that that scene will finally close.
"For it is the day of the Lord's vengeance, and the year of recompenses for the controversy of Zion. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. It shall not be quenched night nor day; the smoke thereof shall go up forever; from generation to generation it shall lie waste; none shall pass through it forever and ever." Chap. 34:8-10.
3. But this terrific scene of final conflagration is not to last throughout unlimited duration. For the earth having been burned, and all its elements melted, new heavens and new earth are to follow, as the present earth succeeded to that which was destroyed by water. And in the earth thus made new the righteous are to be recompensed. "But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also; and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness; looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless, we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." 2 Pet. 3:10-13. "And I saw a new heaven and a new earth; for the first heaven and the first earth were passed away; and there was no more sea." Rev. 21:1.
4. Thus, however dreadful and long-continued the punishment of the wicked will be (for each is to be punished according to his deserts), that punishment will finally result in the utter destruction of all transgressors. All the wicked will God destroy. Ps. 145:20. They shall die the second death. Rev. 21:8; Rom. 6:23; Eze. 1:4, 20. They shall perish, being consumed into smoke. Ps. 37:10, 20, 38. They shall be punished with everlasting destruction, being burned up in unquenchable fire. 2 Thess. 1:9; Matt. 3:12. And thus, having been consumed root and branch, they shall be as though they had not been. Mal. 4:1. Obadiah 16.
(To be Continued.)
Still Troublesome.
By Uriah Smith
THE war in Egypt, so far as pertains to active hostilities, is at an end; but the trouble to which this episode in the Eastern question has given rise, is in no degree abated. On the contrary, it now assumes larger proportions, inasmuch as the interests of other powers besides England now come into the question in reference to the settlement of the status of Egypt. When France and Germany so unexpectedly left England to herself in the Egyptian struggle, England announced that if she bore the burden of the war alone, she would, when the victory was won, consult her own interests alone in the disposition to be made of Egypt. This stirred considerable feeling in the hearts of these powers, but not enough to cause them at that time to act. Now, however, that the war is over, and England is in a position to carry her intentions, the other powers will not be slow to act, nor modest in their demands; and serious complications may result. The following dispatches explain themselves:—
“LONDON, Sept. 17.—The ultimate fate of Egypt excites keen discussion. The strongest feeling prevails that what has been gallantly won by the sword must not be whittled away by diplomacy; and Gladstone will have a difficult task to reconcile the wishes of the country with the demands of Europe.
“NEW YORK, Sept. 17.—A Sun cablegram says: The Eastern question is no nearer a conclusion, and the “unspeakable Turk” remains as difficult a problem for European statesmen as ever. Now that the war is ended, a question only partly foreseen arises: How will England avail herself of the position she has gained? The general apprehension of the European press seems to be that if left to herself she will scuttle the country and establish herself as the sole guarantrix of the canal, or that she will bodily annex it, and bid defiance to the powers.”
The San Francisco Chronicle, of Sept. 19, 1882, in an article entitled the “Beginning of the End,” has the following paragraph, which shows how narrowly the Turkish power in Europe has escaped final extinction in the recent trouble, and how slight an event may still bring on that catastrophe. It allows but a few years at the longest, and in any event, for the continuance of that power. It says:—
“Had the Sultan been left to his own counsel, it is probable that he might have interfered by force to drive the English from Alexandria two months ago. In that case, Constantinople would now be in British possession, and the empire of the Turk ended forever in Europe, whatever disposition future wars should have made of the carcass. The timely assistance of a conference of the powers saved Constantinople for a few years longer to its present possessors. But the events of the summer of 1882 have instructed, not the Turks only, but all the world besides, upon the feebleness of the Moslem power, and what comparatively trifling accidents might terminate it in favor of a great maritime nation like England.”
A London dispatch to the New York World, of September 22, gives the following: “The Government is now beginning to realize the truth that there are many and great difficulties to be encountered in the process of arranging Egyptian affairs. Gambettist organs in Paris, to begin with, are demanding the revival of the joint control, with influence in the affairs of Egypt utterly undiminished. At present, however, the British Government does not seem disposed to consent to any such proposition. The old control is believed to have had a great share in producing Arabi and the national party in Egypt, and consequently to have led to the war. Further, it is held that France has no right to enter Egypt on equal terms with England, having declined to take any part in putting down Arabi's insurrection. The irritation in France at being thus calmly and conspicuously elbowed out of the way, can naturally be imagined, and is evidently increasing every day, and may give rise to serious complications.” U. S.
Couldn't Do Better.
By Uriah Smith
AFTER examining at some length the efforts of learned divines to give a definition of the antithetical and opposite terms, "life" and "death," as used in the Scriptures, J. H. Pettingill, in his "Life Everlasting," p. 198, makes a generous recognition of the earnestness, sincerity, and ability, of their efforts in this direction, as quoted below. The difficulty under which these divines labor, is that they are under the necessity of making terms which are essentially opposites, mean substantially the same thing, in order to harmonize them with the current theology to the defense of which they are committed. Life to the righteous of course means continued existence, with the inseparable accompaniment of everything which would contribute to the highest degree of happiness. But death to the wicked, which should be just the opposite in everything, not excepting the idea of existence itself, must be made to denote also continued existence, only with different accompaniments. How to accomplish this is the problem with which they wrestle, some in one way, some in another but all of them betraying the embarrassment of their cause, and the weakness in which they find themselves involved. The latest stretch of agony in the line of definition is from Prof. C. M. Mead, who says: "Life means 'vitalizedness,' and Death is a state of 'unvitalizedness' or rather 'devitalizedness!'" On which Mr. P. says:-
"We certainly have a great deal of pity for the distress these good Christian brethren labor under in getting at some definition of these two words—Life and Death—that will make them mean pretty much the same for both classes—that is, that will allow the dead sinner to live forever as well as the saint. No doubt they are very worthy brethren, and learned, and able, and are doing the very best they can. The fault is in the cause they are trying to maintain. Nobody could do better at it. The Old Serpent himself could not prove what he said in the same line." U. S.
Southern California M.E. Conference Members
The members of the Southern California M. E.
Marriage After Divorce
THE members of the Southern California M. E. Conference have bound themselves by a resolution not to perform the marriage ceremony for parties who have been divorced on other than Scriptural grounds.
The Massacre in Alexandria.
By S. N. Haskell
The following account of the late massacre at Alexandria, is substantially as given by Sister Ribton and her daughter.
It had been the custom of Brn. Rupp, Allegretti, and De Vito, to meet at Dr. Ribton's house each Sunday afternoon, and, after selecting suitable tracts and papers for distribution on ships, to visit such as might be in the harbor, distribute reading matter, talk with the sailors, and, when opportunity presented itself, to hold religious services on board the vessels. Saturday, May 27, Dervish Pasha arrived in Alexandria from Constantinople, and virtually took command. The following day the soldiers patrolled the streets with fixed bayonets, and on account of the excitement, Dr. Ribton did not go out. On the next Sunday, also, the ships were not visited. The consuls, by a public proclamation, besought the people not to make any demonstrations, and the day passed off quietly. It was reported that Arabi had guaranteed the safety of all Christians while he had command.
Sunday, the 11th of June, the friends assembled at Dr. Ribton's, intending to visit the ships. One of the number stated that there had been a fight on the street between a Maltese and an Arab, in which the latter was killed. Dr. Ribton was very busy writing, and at first was not inclined to go out; but his daughter, thinking that he looked tired, and that the fresh air would do him good, urged him to do so, at the same time inquiring if it was necessary that he should write so continuously. He replied that he wished to finish what he was writing so that if anything happened to him, others could have the light which God had given to him, and added: "If I die before I finish it, you must finish it," referring to some notes that were to be copied.
Neither Dr. Ribton nor his daughter knew of the fight on the street, and finally they both decided to go. The party, which included the three gentlemen previously named, Dr. Ribton, his daughter Nina, and their landlord's wife and child, and its nurse, left the house at about four P. M. Sister Ribton, as was her custom, immediately retired to her room for the purpose of seeking God's blessing upon their work. She thinks that they had not been gone more than five minutes before she heard an unusual noise from without, which caused her much uneasiness. Soon she heard the sound of breaking glass, and a loud and rapid knocking on the street-door. Dr. Ribton was living in a large three-story house with several other families. She reached out and called to the door-keeper, "What is it? pray, What is it?" He replied that some drunken Greeks were making a row in the street. Still the noise increased, and a lot of goods were shoved in at the door for safe keeping. After locking her door, Sister Ribton ran to the top of the house, where those living in the house were assembled, and looking over the parapet into the street, she says: "An indescribable scene met my sight. I tried again and again to focus an eye-glass on the crowd, but failed. The uproar and confusion was something awful. People seemed to fall, but I could not determine definitely. Household and shop effects were taken and hurled about. Windows and doors were broken into. People were barricading their houses against much opposition. Finally our landlord, a Syrian Arab Christian, commanded us to lie down, for if the crowd should see us we would be killed. Some, however, would peep over the parapet."
"The massacre in our quarter lasted until 6 or 6:30, P. M. Soon after it ceased, De Vito came to see me. He was attacked while returning from the harbor, and could scarcely tell how he escaped. An Arab struck at him, but he warded off the blow with his umbrella. At 9 P. M., Nina was brought to me in safety, but covered with bruises, and portions of her clothing saturated with blood."
From Nina's account we give the following. While on board the ships she noticed that the officers were using their eye-glasses in the direction of the English men of war, and that these ships were signaling to each other in an unusual manner. The flags were running up and down very fast. On board one of the vessels Rupp asked what this signaling meant, but received no satisfactory answer.
The Arab who took them in his boat from one ship to another, becoming very angry at some affront that was given him, gave expression to violent threats against the Christians, and they had intimation that something had happened on shore, but were not alarmed.
On arriving at the landing, they found several vessels, but noticed that no one was landing from them. Two or three Arab officers were standing on shore, to prevent, it was said, the mariners from landing. The absurdity of so small a force opposing the mariners caused our friends considerable merriment, and the remark was made by one of the party, "What fools these Arabs are, and what ideas they have of themselves and foreign forces."
We give Nina's account of what followed, in her own words: "Up to this moment we had not the slightest idea that any danger was at hand. Several other small boat-loads landed, and preceded us. We met our bow nab (door-keeper) with another Arab, carrying large sticks in their hands, of whom we inquired, 'What is the matter? Who sent you here?' They replied that they had come for our landlord's wife and child. They then said something in Arabic, which I did not understand, and Mrs. — became very much frightened. I said, 'Pray, what is the matter?' She replied, 'I am so frightened I cannot understand a word he is saying.' The only thing I could understand from her that they said, was, 'Hurry home, for there has been a great row, and now it is over. You must hurry home before anything more happens.'"
"We afterward learned that the massacre had been fixed at 6 P. M., when all the Europeans would be out walking or driving with their wives and children, so that they could be easily made way with; but the Maltese affair taking place at 2 P. M. had hastened matters. It principally took place in the great square, and did not reach the part where we were to pass until about 6 o'clock. When we landed we found, to our surprise, the gate closed, which was not usually done till 9 P. M. We passed through a small gate at one side, where there were from fifteen to twenty soldiers. A little farther on we saw soldiers posted right and left, flourishing their bayonets. They cried out to us 'Go on, go on.' We had not gone far before we saw some Arabs dragging a dead man by the feet. Still we thought that the fight was over, and that we might get home before there was any more commotion. In less than five minutes, however, we met a crowd of people rushing toward us, followed by Arabs who were beating them with their clubs. Seeing them coming, I said to papa, 'Let us turn into this narrow street;' but he thought it not best to do so. The soldiers immediately closed in behind us, and pressed us forward, with their bayonets, among the deathly strokes of the Arabs' clubs. We had agreed to keep together, but Allegretti and De Vito became separated from us, also papa for a few steps. Rupp tried to seize my hand, but the pressure of the crowd soon separated us, and I saw him turn to the left in the direction of the police station, we supposed to seek protection, and where he was stabbed to death by the soldiers."
"The moment Rupp let go my hand, I saw papa fall, and then I fell, but soon rose again, and saw him rise from the ground near by, me, and run back to the side of the street, in a stooping position. But the blows soon felled him again. I came near him, and stood defending my head with my arms, and noticed that he did not move. Still the beating went on. Soon some Arabs began to lift him by the feet to take him away. At this moment a big Arab seized me and rushed back the way we had come. I resisted, but a soldier threatened me with his bayonet, and told me to go on or he would kill me. Thus by forcibly dragging, or carrying me, the Arab took me into a by-street. As I was crying, 'Papa,' he told me to be quiet or he would kill me, and that my father was dead; but I thought it was deceiving me. Several tried to strike me, but he prevented them from doing so. As we were passing a house a Sheik rushed out and demanded me. The Arab refused to give me up, but the Sheik was the stronger, especially as I struggled to get away. The Sheik took me into his house, and his wife and daughter were very kind. They were alarmed by my crying, and made me stop, for they said people would come in and kill us all. An Englishman and a Frenchman had also taken refuge there. The whole affair, from the attack on us till I was carried away, lasted but three or four minutes. The yelling and blows were fearful. One would strike a person, and another would finish killing him, and still another would drag him away."
"After a while our door-keeper came for me with a servant from our house, but I was afraid to go with them. Then the Sheik's wife dressed me in an Arab's veil and sent her brother with us. Thus disguised I went with them to my mother, but they cautioned me not to speak in the street. On the way I had to step in pools of blood. When I got home, blood was found on the shoulders of my dress where the bloody clubs struck me. All the lower part of my dress and my shoes were stained with blood from the street. I received blows on my side, back of my neck and head, on my right shoulder and arm."
Vigorous measures were taken to recover the bodies of Dr. Ribton and his companions, but it was not until Tuesday morning that Sister Ribton heard anything from them. She then went to the hospital to which her husband's body had been removed, but could only recognize it by his hair. After killing their victims, the Arabs disfigured them by dragging them on the ground by the feet, face downward.
Sister Ribton and her daughter remained in their house until Friday, when, through the kindness of an American gentleman, they reached a vessel which was under command of the English. It was only by tact that they succeeded in reaching the vessel without being robbed. The charges for the carriage and boat were enormous, and they were obliged to "bribe the Arabs right and left" in order to get through the city. On board this vessel they remained until Monday night, when they were transferred to a coal vessel, and placed in the hold, where they nearly suffocated. From this suffering condition they were relieved Wednesday. The next week Saturday they arrived at Malta, where they took passage on a vessel bound from Australia to London, and arrived there on the thirteenth of July. On Wednesday evening, the nineteenth, they left for Ireland, and arrived at Sr. Ribton's sister's the twenty-first of July.
S. N. HASKELL.
Tract and Missionary Societies.
By Charles L. Boyd
ARE they necessary? and who should be members? These are questions often propounded, and, being of such vast importance, are worthy of serious consideration. That those who realize little or nothing of the magnitude of our work in bearing the last message of warning to the world, stand aloof, I do not wonder. For the special object of enlisting the co-operation of some who do love the truth, and are anxious to have others brought under its hallowed influence, I present the following:—
It is absolutely necessary that we have system in doing our work, and very desirable that all who are workers, be united together. Our Father has given to his children a diversity of talents. To some, a financial ability; to others, a love for literary attainments. Circumstances may have favored the cultivation and the growth of these natural qualifications, to the neglect of others, so that the latter are exceedingly small.
Persons of each of these classes embrace this present truth. They are surrounded by those who are sitting in darkness, and will perish unless their minds are illuminated with the light of this message. Their souls reach out for their salvation. But what can be done? The Brother A or Sister B who has property, orders a club of twenty or fifty SIGNS, circulates, and mails them weekly to different parties; but, with no personal effort, the probabilities are against their success.
God has made us social beings. A word "fitly spoken" would be to some of those readers like an apple of gold in a picture of silver. But, unfortunately, Bro. A is not prepared to "fitly" speak that encouraging or convincing word, and the good seed is left to die for want of proper care. And very probably Bro. A becomes discouraged, thinks that is not the way to sow seed, discontinues his SIGNS, and himself becomes, at best, like a fruitless branch, and is "nigh unto cursing."
How is it with Sister C or Brother D? They have an education and a desire to work, but are destitute of the means necessary to pay for a large supply of reading matter, pay postage, etc. They, however, cannot be idle, and by writing three or441letters, are setting forth the principles of our faith. The process is laborious; it takes so much of their time that but few subjects can be served.
Can anything be done to make each of these persons more efficient in his efforts? Certainly; but let these different talents unite, and the influence of each is increased many fold. But this would be a missionary society.
Permit me to correct the idea that it is "unfortunate" that one person is not endowed with such a diversity of talent that he can work independent of others. Our Father has made us social beings, and has ordained that "as iron sharpeneth iron so a man sharpeneth the countenance of his friend." You know how that is. One piece of iron, called a hammer, pounds another piece designed for a knife. Another piece of iron, called a file, is next called into action. Now, with the united influence of iron Nos. 1 and 3, No. 2 is made a sharp and keen and effectual instrument, for either good or evil. We will not say it is unfortunate that No. 2 cannot make itself into a blade, but rather that it is fortunate that it can receive the assistance of its fellows of the same class.
Now as with the iron, so with these two classes of missionary workers. What one cannot do, that, by the grace of God, the other may accomplish, and thus each may become a fruitful branch, on which precious fruit may abound. In many things, we stand reproved by the Great Teacher, for being less wise in our work than the children of this world. Will we not heed the admonition, and from him take warning?
My brother and sister who are now standing aloof from the society, do you believe the Lord's testimony, that as "iron sharpeneth iron," you can sharpen the love, and inspire the zeal of others? or do you disbelieve? Do you say you can do but little, and therefore your membership will not aid the society? But somebody is watching, and being influenced, and will do as you do. And this is not all; you do not know what the result will be if you get among others, where you will be taken through this hammering and tempering, and filing process. You may come out a real, effectual, and useful instrument.
If you simply give, as you are able, and let others use your means according to their judgment, you are deprived of a blessed experience obtained by being connected with its use yourself. In seeking directly for the salvation of some particular soul, there is an incentive to connect with God which nothing else will give; an enlarging of soul which nothing else will promote.
There are sixty-nine members of the N. P. T. and M. Society. We want 200 thoroughly organized and equipped—I mean, we want 131 earnest souls to bring $131, as membership fees, and unite their efforts with ours in the blessed work. Are any of you waiting because you fear some one else will receive a more honorable part of the work than yourself? It is an honor to have any connection with the work of God. To be a co-laborer with God is greater than to be a king; and he has the most desirable position that has the most to do, and the closest connection with God. CHAS. L. BOYD.
Salem, Oregon.
ITEMS OF INTEREST FOR AUGUST
By H. C. Palmer
Seaman's Mission, San Francisco.
ITEMS OF INTEREST FOR AUGUST
Ship J— B—. The first mate of this vessel seemed much interested. He promised to write. The steward was a convert from Catholicism to the Protestant faith. He acknowledged that the Roman Catholic Church had changed the Sabbath, and questioned their right. He promised to thoroughly investigate our positions, and write to me. Three sailors signed the temperance pledge.
The captain of the ship N—, was much impressed with our views. He did not belong to any denomination, but seemed to have a desire to follow the Lord. He said that he could not feel at home with the churches of to-day, on account of the spirit of worldliness which seemed to predominate.
The first mate of the ship A— S— H— is a firm believer in the soon-coming of the Lord, and acknowledged that the seventh day is the Sabbath. He promised to study the matter further, and write.
On the ship R—, we found interested ones. The captain, first mate, and sail-maker were all attentive. The first mate is a professing Christian, but said that he was weak in the hour of temptation, on account of lack of earnest prayer. He was much encouraged by our visit, and we felt that the Lord manifested himself to us. The sail-maker said he would come back again if he was spared, and learn more of us as a people. The carpenter also seemed to think seriously of the facts presented to him. Let us pray for the light to shine into these willing minds.
The mate of the ship C— showed an unusual interest for one who heard the truth for the first time. He fully believed the Bible, and seemed anxious to know more of the truth. He believed the seventh-day Sabbath to be right, but wanted to study further before concluding his decision. The seed is sown; may our Heavenly Father water it with his spirit. We believe there is reason for rejoicing in this case, and we ask the prayers of all in his behalf.
Ship B— C—. Three men on this vessel were much interested. They were from New South Wales, and two of them were converted under the labor of a missionary in Sydney. We believe their conversion was genuine, for a willingness to follow the direction of the Spirit was manifested. We hope to report more fully on this case next month, and ask the prayers of all in their behalf. Four signed the temperance pledge.
Ship I— of E—. The captain was much interested, and will study, and report. The carpenter has a knowledge of the Sabbath, and believes the seventh day to be the right day. Two of his friends in Port Patrick, Scotland, are keeping the Sabbath. Their names and addresses were taken, and will be forwarded to Bro. Loughborough, and the result made known on receipt of news from him.
The Vigilant Missionary work is advancing the truth more rapidly than we have any idea of. The Master's hand is seen in its direction. Bro. Loughborough says that three persons whose names were obtained through ship work, have subscribed for the SIGNS for three months, and another has renewed her subscription. He also states that Bro. David Young, of the ship Morayshire, has signed the covenant. Brother Young has written three letters to him, and states that he tried to present the truth carefully to his friends in Scotland, and they had him arrested. After keeping him three days in prison, he was set at liberty, in answer to prayer, and the cost of the proceedings fell on his persecutors. He says that some of his relatives are drinking the truth down. Thus it spreads. This brother is considered by our brethren in England to be a thorough Sabbath-keeper. To God all the praise for his conversion.
Brother Tay has accompanied me in my visiting, and will take charge of the ships visiting Oakland wharf. His knowledge of the truth, and his former seafaring life, will aid materially in this branch of the work. We expect a busier season this fall than last. The Master has precious jewels which may be gathered by means of this mission, and we pray that we may be deemed worthy to labor to the end, and bring souls to the knowledge of life everlasting through our Lord Jesus Christ. H. C. PALMER.
San Francisco.
By I. D. Van Horn
On the 1st day of June we began tent-meetings in this city. We closed them and took down our tent on the 3d day of September. During the time we moved the tent once, thus holding two series of meetings.
We had as good freedom in preaching the present truth in these meetings as we ever enjoyed. The Lord was present with his Spirit and blessing many times. As we canvassed the different points of our faith, our confidence was made stronger and our hope brighter.
We did not have as large an attendance from the outside as we had hoped for, but the most of those who did attend were steady hearers, and became deeply interested. Our congregation was never less than fifty, and sometimes reached three hundred.
The result has been up to this date, that ten have joined the church, eight of whom decided to keep the Sabbath during our effort here with the tent. Sixteen have signed the covenant to keep all the commandments of God and faith of Jesus, who have not yet joined the church. We hope for most of these to join not far in the future. There are also a few who are keeping the Sabbath who have not signed the covenant. Some of these we hope will come fully into the truth.
Quite a large amount of books was sold, and many tracts were given away. Voluntary contributions were received to the amount of $79.60.
But this is not all. The church has been built up and greatly strengthened by the meetings. Wrongs of long standing have been adjusted, and there seems now to be a good degree of love and fellowship existing. The church has withdrawn fellowship from three of its members, which leaves it in a better condition spiritually.
When we began tent-meetings here the first of June, the Sabbath-meeting was attended by about forty. Now the number is fully double.
The Sabbath-school has increased at least one third. Courage has filled the hearts of the desponding; life and energy has taken the place of a careless indifference. There has been a general reviving in every branch of the work, and we hope for good results. The Lord is blessing the church by giving them his Spirit, and they have gained an experience that will be valuable to them as they go through the perils before us.
I. D. Van Horn.
San Francisco, Sept. 19, 1882.
Hollister and Salinas.
By G. D. Ballou, A. Brorsen
Hollister.—The work in this place is moving forward slowly. Since taking down the tent we have found many who were interested, who had attended but a few of our meetings. We have been visiting these, and holding four or five meetings per week in a good hall, which was offered free of charge. The attendance is small, and most of the work is done by visiting. Eight have signed the covenant, and several others are obeying the commandments. We have baptism next week.
Salinas.—We were with the church in this place Sabbath the 16th, gave three discourses, warning them against the dangers which threaten to impede their progress. Found four more ready to sign the covenant. The work is onward in Salinas, and will surely prosper. But those connected with the cause of Christ will have to learn to "endure hardness as good soldiers of the cross of Christ." Those who cease to exalt self and seek him with their whole heart, the Lord will keep "from the strife of tongues." It is time for all to forget self and exalt God and his truth.
Hollister, Cal., Sept. 22, 1882.
A GOOD EXAMPLE.
A poodle dog belonging to a gentleman in Chester, England, was in the habit of not only going to church, but remaining quietly in the pew during service, whether his master was there or not. One Sunday the dam at the head of the lake in that neighborhood gave way, so that the whole road was inundated. The congregation, in consequence, consisted of a few who came from some cottages close by, but nobody attended from the great house. The clergyman informed the lady that while reading the Psalms, he saw his friend, the poodle, come slowly up the aisle, dripping with wet, having swam about a quarter of a mile to get to church. He went, as usual, into the pew, and remained to the end of the service.
The Blessings of Sabbath Rest
How plainly manifest is the goodness of God in giving us one day in seven in which to rest. The mind grows weary with care, the body becomes exhausted with labor, and how blessed is the rest to both. More than this, the soul is benefited; it becomes renewed and strengthened by worship. Those who obey the command to keep the Sabbath holy, reap the benefit the Maker designed, while those who disobey lose both spiritually and temporally.
Skepticism and the Gospel
By Richard Salter Storrs
No matter where the skeptical thought originates, or how it gets across our minds, we see at once that it flattens the level of life and every aspiration. It narrows the horizon of our outlook, and makes our character less vigorous. The gospel is not simply a philosophy of religion, or a law of life; but it is an apocalypse, showing the heavens to our thought, and so bringing its spiritual benedictions to every heart and life.—Dr. R. S. Storrs.