THERE is no text that is more frequently called into service by those who teach the abolition of God's law than Rom. 6:14: "For ye are not under the law, but under grace." It can hardly be said however that Rom. 6:14 is called into the service, for the whole of the text is seldom given, neither is the context quoted by the opposers of God's law; and we are sorry to say that many forget even to tell where the little that they do quote may be found, thus rendering it impossible for those unfamiliar with the Bible to examine the matter for themselves. We shall endeavor to set forth the exact meaning of the expression, letting the Bible be its own expositor.
Before entering upon the study of a disputed text it is always well, if possible, to have some definite statements concerning the point in question. Fortunately, on the subject of the law, the Bible is not lacking in explicit statements. We will quote a few in addition to those previously noticed in these articles. Christ said: "Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled." Matt. 5:17, 18. But all has not yet been fulfilled. The Lord, through Isaiah, said: "Behold, I create new heavens and a new earth." Isa. 65:17. This prophecy has not yet been accomplished, therefore, according to our Saviour's words, the law has not yet passed away. And to show still more plainly the immutable nature of that law, he said: "And it is easier for heaven and earth to pass, than one tittle of the law to fail." Luke 16:17.
The words of Christ recorded in Matt. 7:21 bear directly on the text under consideration. It is claimed that Rom. 6:14 teaches that Christians are not required to keep the law. But Christ said: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven; but he that doeth the will of my Father which is in Heaven." This covers all who will enter Heaven, of whatever class or nation they may be. Calling on the name of the Lord is not sufficient; only those will enter Heaven who have done the will of God. Then certainly the law is binding on Christians.
Again; as we have already seen, the law is God's righteousness: "My tongue shall speak of thy word; for all thy commandments are righteousness." Ps. 119:172. Verse 142 reads: "Thy righteousness is an everlasting righteousness, and thy law is the truth." Here we have the two facts stated, that the law is righteousness, and that it is everlasting. In Isa. 51:7 the Lord says: "Hearken unto me, ye that know righteousness, the people in whose heart is my law." This again shows that the law of God is righteousness; and the preceding verse says: "My righteousness shall not be abolished." Of course not; who can suppose for a moment that God would abolish righteousness? No one would charge him with doing such a thing, yet that is just what he would be doing if he should abolish his law.
Now we are prepared to consider Rom. 6:14: "Ye are not under the law, but under grace." Who are they that are not under the law? Those who are under grace. Now Paul says, "By grace are ye saved," Eph. 2:5; so, then, those, and those only, who are under grace will be saved in the kingdom of God. But we have already seen from our Saviour's words in Matt. 7:21, that only those are saved who do the will, or law, of God. Then it necessarily follows that they who are under grace are the very ones who keep God's law; and therefore the apostle does not mean that we are not obliged to keep the law, when he says we are not under it but under grace.
If we examine the context, we shall find this conclusion confirmed. Going back to the previous chapter, we find the statement that "where sin abounded, grace did much more abound." The grace of God was extensive enough to cover all sin. The apostle then continues: "What shall we say then? Shall we continue in sin, that grace may abound?" Rom. 6:1. The idea is, Since God's grace is extended to all, and is exhibited the most clearly where sin is greatest, shall we continue in sin, in order that God may have an opportunity to manifest his grace toward us? "God forbid. How shall we that are dead to sin live any longer therein?" To sin simply in order that God might have a chance to pardon, would be to tempt him. If such a course were pursued toward an earthly ruler, no one would expect to see a pardon granted.
We have learned, then, that those to whom God manifests his grace must not sin. And what is sin? "Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law." 1 John 3:4. So the subjects of grace must not transgress the law. In verses 3-5 Paul introduces the subject of baptism, and says that we were baptized into Christ—planted in the likeness of his death. "We are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." This agrees exactly with what we read in 2 Cor. 5:17, that if any man be in Christ he is a new creature. "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." Verse 6. "Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." Verse 11.
In verses 12 and 13 he exhorts to shun sin and to "yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God." And now we come to the fourteenth verse: "For sin shall not have dominion over you; for ye are not under the law, but under grace." If people would read the whole of this verse, it would scarcely be possible for them to conclude that "not under the law" means freedom to break it at pleasure. Let us notice. What is sin? "Sin is the transgression of the law." 1 John 3:4. Now Paul says to certain ones: "Sin shall not have dominion over you." Why not? Because "Ye are not under the law, but under grace." Then we learn that those who are not under the law are not under the dominion of sin; and the apostle's words are framed in such a manner as to force us to conclude that those who are under the law are under the dominion of sin. But sin, as we have learned, is the transgression of the law; therefore those who are under the law are those who sin, or break the law. It seems as though no one could fail to see this clearly. Paul's words, then, in verse 14 amount simply to this: That those to whom God has manifested his pardoning grace will not yield themselves to break his law. But this very argument shows that the law is in full force, for if it were not, they could not put themselves under it.
The succeeding verses sustain this point: "What then? shall we sin, because we are not under the law, but under grace? God forbid." Verse 15. This is simply a repetition of verses 1 and 2. Let us illustrate the apostle's meaning by a familiar occurrence. Here is a man who has stolen a horse. He has been found guilty, and sentenced to a term of years in the penitentiary. He has transgressed the law, and it has its strong hand upon him; he is under the law. It is the law that shuts him up in prison and holds him there. But before his sentence has expired, friends intercede for him; and the governor pardons him. He is now a free man; the law does not hold him any longer. He is indebted, however, to the governor for his liberty. The governor was under no obligation to interfere in his case, and set him free; that was simply an act of favor, or grace. The man is therefore a subject of the governor's grace. Now what will he do? You say that if he appreciates the favor that has been shown him, he will lead an orderly, quiet life, and will never again be guilty of violating the law. It was only with the understanding that he would do so that the governor pardoned him. Suppose, however, he should say, "Now I am a free man; the law held me, for a while, but I am not now under it; I am a subject of the governor's special favor. I can now steal horses, or do anything I please." You say at once that if the authorities heard of his words they would have him watched, and should he be found breaking the law again, he would speedily be remanded to prison. The governor in granting him special favor did not give him license to break the law. That act of favor simply placed the man once more in the position that he was before he violated the law, except that his obligation to keep it is greatly increased. If before he was set free he had made known his determination to steal again, the governor would never have shown him any favor at all.
Nobody has any difficulty in understanding a case like the above. Well, we may apply the same principles to men in their relation to God. What we want to remember is that all men have transgressed the law, and brought themselves into condemnation; and can get no help except from God. On account of Christ's sacrifice, however, and through his intercession, God is willing to bestow his grace upon all, and thus freely justify them. But he will not save those who are satisfied to be under condemnation; they must have a desire to be free. And how may it be known who wish to become free, and who are satisfied to remain in bondage to sin? Simply by their actions. If they love sin, and are determined not to cease violating the law, no further evidence is needed. Favor shown to such would be favor thrown away. But those who groan, as did Paul, to be free from the load of guilt that rests upon them, may with safety be given their liberty, for they will not use it as a license to sin still more.
E. J. W.
(To be continued.)
Spiritualistic Theology.
By Editor
TWO WEEKS ago a sermon was preached in the Calvary Presbyterian Church, San Francisco, on this subject: "Do the Dead Revisit this Earth, and Take an Interest in Earthly Affairs?" From the brief synopsis of the discourse, as it appeared in the Bulletin next day, we quote the following:—
"He thought that there are no dead; that those who have passed away are now living in the full possession of all the faculties possessed here. . . . The speaker went on to say that the spirits of our departed friends and relatives were with us, always hovering near," etc.
We hope that is not a sample of the sermons that are preached. In fact, we know it is not; for we do not think that Spiritualism has yet captured the world entirely. We wish to make one or two comments from a Bible stand-point; but first we will call attention to the inconsistency between the subject and the discourse itself. "Do the Dead Revisit this Earth?" was the subject, and one of the first statements was that there are no dead. If so, then the only possible answer to his question is, No. The subject was very inappropriate, or else the sermon was all a mistake.
The Bible Doctrine of Death
By Ellet Joseph Waggoner
As we read the report, we could not help asking, Did the man ever read the Bible? and if so, does he believe it? Even the Revised Version, with all its changes, has not dropped the words "dead" and "death." If there are no dead, what does the Bible mean when it says of each one of the patriarchs, "And he died"? What are we to understand when we read, "It is appointed unto men once to die" (Heb. 9:27); "by one man sin came into the world, and death by sin; and so death passed upon all men" (Rom. 5:12); and many similar passages which speak of death? Does the "Reverend Doctor" wish us to take his "thoughts" in preference to the Bible? And if it is permitted us to believe the Bible, in what dictionary will we find a proper definition of Bible words? For if we take Webster's definition of Bible terms, the preacher's suppositions are greatly at fault.
Again, he thinks "that those who have passed away are now living in the full possession of all the faculties possessed here." What reason has he for thinking so? When Hezekiah was sick, the Lord said to him, "Set thine house in order; for thou shalt die and not live." Isa. 38:1. Christ says: "I am he that liveth, and was dead." Rev. 1:18. The Bible recognizes a great difference between life and death. Hezekiah saw so much difference that he wept sore at the thought that he should die and not live. Now, query: If "death" means "life," are not the two terms identical? They must be, and therefore "life" means "death," and "living" means "dead." Then why are we not justified in saying that there are no living? that all who are on earth are dead, and "know not anything"? Would we be any farther out of the way than the San Francisco preacher?
The speaker thought that the dead are in possession of all their faculties. We do not. Do you want to know how we dare differ with a man who writes "D. D." after his name? If you have a Bible, open it and turn to Eccl. 9:5. Now read slowly: "For the living know that they shall die [some pretend not to]; but the dead know not anything." Read also the tenth verse: "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest." We commend this verse to the preacher above mentioned, with this explanation thrown in, that when Solomon says, "Whatsoever thy hand findeth to do, do it with thy might," he has no reference to preaching sermons that contradict the Bible. Read once more, "Put not your trust in princes, nor in the son of man in whom is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish." Ps. 146:3, 4. Are we not justified in differing with the learned doctor? We advise our friend who is looking up these references, to read carefully the last quotation. "Put not your trust in princes," neither in doctors of divinity, but in the word of the Lord, which abideth forever.
Once more, "The spirits of our departed friends and relatives are with us, always hovering near." Again we dissent. Why? Read the preceding paragraph again, and you will see. But we ask you to open your Bible once more, and turn this time to Job, and read the fourteenth chapter at your leisure. We will together read verses 19-21: "Thou destroyest the hope of man. Thou prevailest forever against him, and he passeth; thou changest his countenance and sendest him away. His sons come to honor, and he knoweth it not; and they are brought low, but he perceiveth it not of them." Will some one tell us why we should not believe the words of the Bible rather than those of a man?
It is not probable that one of those who listened to that sermon dreamed that it was a Spiritualist sermon. They would be surprised, perhaps indignant, if you should tell them so. "Why," they might say, "Spiritualism is something horrible, but we don't see anything bad about this." Is it not a horrible thing to ignore and deny God's holy word? Read Jer. 5:30, 31, and see what the Lord says about it. Spiritualism is simply the doctrine that there is really no death, but that the (so-called) dead may hold communication with the (so-called) living. The only terrible thing about it is that it is a square denial of the Bible, the inspired word of God, and an acceptance of the words of Satan, the father of lies, who first promulgated the doctrine. See Gen. 3:4. But a more terrible thing than this we cannot imagine. And the most frightful thing of all is that people look upon it as truth, and think that it is pleasant. What is to hinder the whole world from being swamped in this last great delusion of the archdeceiver? Nothing but the plain truths of God's word, repeated again and again. But, alas! with the majority even this will not avail, for "my people doth not consider."
A Short Catechism.
By Uriah Smith
"LET BOTH GROW TOGETHER UNTIL THE HARVEST."
WHAT does Christ say in the parable of the wheat and tares, Matt. 13:24-30?—"Let both grow together until the harvest."
Both what?—The wheat and tares.
What is represented by the wheat?—The children of the kingdom, or righteous and godly persons. Verses 38, 43.
What is represented by the tares?—The children of the wicked one, or wicked, ungodly persons. Verses 38, 41.
Where do they grow together?—In the field. The householder "sowed good seed in his field."
What is the field?—"The field is the world." Verse 38.
Is not the field the church?—"The field is the world."
Is it not some particular people, place, or dispensation?—"The field is the world."
Is there anything but tares and wheat in the field?—Nothing.
How many of the wicked are represented by the tares?—"The field is the world."
Who is the householder who prepared his field?—God.
What is the field?—"The field is the world."
When did God prepare it?—When he made the world.
When did he sow the good seed?—When he set in motion those agencies through which he designed that this world should become filled with righteous beings.
How did he do it?—He made man in his own image and likeness, innocent and upright, gave him the advantage of every favorable circumstance and golden opportunity, hedged him in with law, and guarded him with all needful instruction and warning, and designed that he and all his posterity should be pure wheat, to be gathered into the heavenly garner when sufficiently ripened by standing the test of a requisite period of probation.
Who was the enemy that sowed the tares?—The devil.
When did he sow them?—When he introduced sin into our world, and all those seeds of evil through which men have become wicked and made themselves tares.
When the blade had sprung up and brought forth fruit, that is, was so far developed as to show the unmistakable marks of wheat, what appeared also?—The tares.
Illustrate this. It is illustrated by the first two individuals born into this world. Abel, governed by principles of loyalty, righteousness, and truth, was wheat. But Cain then gave place to disloyalty, envy, hatred, and murder. "The tares appeared also." And from that day to this there have been in this field tares and wheat,—Cain-ites and Abel-ites. And there have been more of the former than of the latter. The tares have sometimes almost choked out the wheat. The world is in a terrible tare-y condition at the present time; and when the tares are gathered into bundles to burn, they will furnish a good many bundles and make an awful fire.
Who are the servants whom the householder employs to care for his field?—The angels. "The reapers are the angels." Verse 39.
When the tares are separated from the wheat at the harvest, who will do the work?—The angels.
If, when the tares first appeared and the servants said, "Wilt thou that we go and gather them up?" the Lord had said, "Yes, gather them up," who would have done the work?—The angels.
Have men anything to do in rooting up the tares?—Nothing.
Has this any reference to the question of rejecting unworthy members from the church?—Not any.
Why cannot the church be the field?—Because the field must be prepared, and the good seed must be sown and spring up and produce wheat before there can be a church. The church is the wheat; and the wheat is not the field.
FROM a study of the doctrine of the second advent, and the kindred doctrine, the resurrection, we have arrived at the necessary conclusion that if Christ were not to come there would be no hope of salvation for any of his followers. The leading place which is given to this subject in the Bible, and especially in the New Testament, is enough to convince any one of its great importance; and when we consider Christ's words, that his second coming would be for the express purpose of taking his disciples to himself, we see why it is given so much prominence. We dare not regard our Saviour's words so lightly as to say that his promises mean nothing; but if his followers can be with him before his second coming, then his promise in John 14:3 has no meaning whatever. So, as we said, we are driven to the conclusion that the people of God must wait for their salvation until the Lord comes.
Our reading of the Bible has also shown us that the resurrection is a "living again," which implies a previous cessation of life. This would teach us that there is no life between death and the resurrection; for a man cannot "live again" unless he has once ceased to live. And since there is no resurrection until the Lord comes, it follows that if he were not to come there would be no life for his people. There can be no escape from this conclusion; we will verify it by the plain declarations of Scripture.
There are no words of the Bible more familiar to the Christian, or more dear to him, than these words of Christ to Nicodemus: "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 love of God to man is beyond all human comprehension. Even the angels, we are told (1 Pet. 1:12), desire to look into and understand the mystery of the plan of salvation. But none but God himself can comprehend the love that prompted that vast scheme. To all eternity it will be the wonder of both saints and angels. Human hearts know something of love, and some can perhaps imagine the anguish they would feel if called upon to give up an only child to suffer cruel torture and an ignominious death. But the love of an infinite God must be as much greater than that felt by mortals, as God himself is greater522than man. Yet he gave his only begotten Son,—the one by whom all things were made, whom angels worship with reverence equal to that which they yield to God,—that men might have eternal life. Then certainly men do not have eternal life, or, what is the same thing, immortality, by nature.
Men often work to no purpose, and spend time and strength for that which is wholly unnecessary, but it is not possible to imagine such a thing of God. Since he knows the end from the beginning, he knows what is necessary to be done, and what means are needed to accomplish it. Would God make such an infinite sacrifice to accomplish something entirely uncalled for? to give to man that which he already possessed? Certainly not. If left to themselves, men would never have had even a hope of eternal life.
And right here it is worth our while to consider what this wonderful thing is that was bought for us at such a price. There are few that value it as they ought. If men appreciated it, then there would be a general ascription of praise to God for his love in bringing it to us. In the first place we must remember that it is eternal life and that alone that is brought within our reach by the gift of God's Son. So Paul says: "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." Rom. 6:23. Eternal life is life to all eternity—life that has no end. Now what is life? It is simply existence. Nothing else is contained in the word. The poor man who drudges for a bare subsistence, the invalid who has no waking moment that is free from pain, the beast that possesses no moral sense, the idiot who is even lower in the scale of intelligence than the brute,—all these live just as certainly as does the man who possesses health, wealth, the keenest perception, and a sense of moral obligation. We can say of one that he has a happy life, and of another that his life is miserable, even a burden, but these ideas could not be conveyed by the unqualified term "life." When we hear that a man lives, we know that he exists, and that is all that we know. He may be ill or well, wealthy or in the depths of poverty, enjoying perfect happiness or suffering extreme anguish, yet we can know nothing of this unless we are told something more than the mere fact that he lives.
What then is eternal life? Simply eternal existence. Then it is eternal existence that is brought within man's reach by the sacrifice of Christ. We do not say that the redeemed will not enjoy perfect happiness, but that is not the primary thing that is given to the overcomer. The happiness of the redeemed is a secondary matter, growing out of the circumstances in which they are placed. That happiness should be the lot of men who spend an eternity in the presence of God and of Christ, where nothing can happen to annoy, is a natural consequence. Unending existence, then, is what is promised to those who believe in the Son of God.
And now we notice that "whosoever believeth in him" shall have eternal life. What shall they have who do not believe in him? Shall it be eternal life? If it is so, that all men have immortality by nature, then what is gained by believing in Jesus? How much better off are believers than unbelievers? None at all. Is it reasonable to suppose that God would hold out to man unending existence as an incentive for him to accept of Christ, if he were already in possession of it, and if he had it so securely that God himself could not deprive him of it? There is no one who will not say, No, to such a proposition. We repeat: If all men are by nature in possession of immortality, then the gospel holds out no inducement for man to believe in Christ.
It cannot here be argued by those who hold that man is essentially immortal, that the unbelievers will be worse off than the believers in that they will be doomed to hopeless misery, because, as we have seen, it is life pure and simple that is held out as the prize. The text does not say that God gave his Son in order that whosoever believeth in him should not be miserable, but have happiness. We must take the text as it reads, and not attach anything to it that is not contained in it. From John 3:16 we can reach no other conclusion than that those who do not believe in Christ will not have eternal life. And this fact is plainly stated in the thirty-sixth verse of the same chapter: "He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life."
Eternal life is the grand object for which man was created. This present life is a period of probation, in which we are proved, to see if we would know how to use so great a boon. If we desire eternal life earnestly enough to comply with the conditions, it will at the last day be bestowed upon us; but if we squander this life, and dishonor God, what encouragement will he have to extend our life to all eternity? He will not do it. And since those who disobey God never get beyond this probationary state, the anteroom, as it were, of life, it can be truly said of them that they do not see life. How it is that they who have Christ have eternal life (John 3:36) will be considered next week. E. J. W.
The Missionary.
By Stephen Nelson Haskell
The Work Is Onward.
It is evident that God is at work for his people in a special manner. When we move in his providence, and do not get in the way of his work, we shall see of his salvation. There is nothing too hard for the Lord, and he has encouraged us to believe that he will do great things for his people.
We have previously mentioned that we had received encouraging reports from the workers in the State of New York. In the city of Cortland, which contains over twelve thousand inhabitants, two hundred and sixty-seven subscribers for the SIGNS were obtained last spring. Also at Auburn, a city numbering twenty-two thousand inhabitants, four hundred and forty-five subscribers were secured. After these subscriptions had been obtained, the tent was pitched and a series of meetings given in these cities. In a letter of July 30, Elder Whitney writes:—
"The work seems to go beyond our expectation in the cities. At last reports there were twenty at Cortland keeping the Sabbath and twenty-five at Auburn. Three tents have been ordered at Auburn for the camp-meeting. We have received over 3,000 copies of the SIGNS and 10,000 Supplements to circulate in advance of our camp-meeting, and we believe we shall be able to distribute so as to receive pay for the most of them."
He then speaks of a providential escape which they had at Cortland, as follows:—
"In a terrible storm Barnum's tent, which was at that place, was wrecked at a loss of $12,000; several lives were lost and many persons were injured. It so happened that our brethren had chosen that day, because of the show, to move their tent to another part of the town, and when the storm struck the town they had their tent all safely rolled up and housed and no harm whatever came to them."
It is certain that God's providence is over his work. The work is also prospering in Maine. In the town of Danforth, where special efforts have been made with the tent, quite a number have commenced to keep the Sabbath, and among them are some of the principal men in the place. And thus God is going before his people by his providence.
The work in our cities should not supersede the work in the country. It is evident that the Lord is willing to do great things for his people when they come into a position where he can, and yet we do not see one tithe accomplished that we might see if we were in a condition where God could work directly through us to his glory.
Good news also comes to us across the waters. In old England, as well as upon the continent, he is gathering for the final harvest. Could our eyes be opened, the curtain be lifted, and we see the interest manifested on the part of Heaven in the salvation of the human family, the only marvel would be that we have not more faith in God's word and more interest in his work.
S. N. HASKELL.
Virginia Camp-Meeting.
By Stephen Nelson Haskell
THIS meeting was held at Mount Jackson, in the Shenandoah Valley. The camp-meeting commenced the evening of the 5th of August, and closed Tuesday morning, the 12th. Eld. S. H. Lane, of Indiana, was present, and aided materially in the meeting.
This Conference has been organized a little more than one year. Elds. E. B. Lane and J. O. Corliss were the first to enter this field as laborers. During the past year Eld. S. H. Lane has labored here with good acceptance. It is now a growing Conference. The camp was well laid out, and twenty-five tents were pitched when we arrived, most of them purchased the past year. There were about one hundred and fifty Sabbath-keepers encamped on the ground. A strong desire was manifested from the commencement to know how to work to the best advantage. Nothing but union of sentiment and harmony of feeling existed.
Brethren were present from different parts of the State; also from Maryland and North Carolina. From the latter place a brother came who was keeping the Sabbath alone, and at this meeting met with others of like faith for the first time. He was anxious for help; had been distributing reading matter, and said if he could not get help he wanted to know how to work. He was baptized.
The camp-ground was on the Baltimore and Ohio Railroad, which granted favors that were appreciated by the friends. All trains stopped at the ground.
On Sabbath quite a number of young people, who made a start for the first time, came forward, desiring the prayers of God's people. Twenty-five repaired to a tent for a more special effort in seeking God. This was a precious season. Seven were baptized on Monday, after a discourse on the subject of ordination, and the setting apart of Bro. B. F. Purdham to the gospel ministry. The flow of tears by the congregation showed that hearts were touched by the Spirit of God. We can see no reason why the work of God cannot move forward here as well as in any Conference in the country. The people manifest a mind to work. The forenoons were devoted to Bible-readings, in which much interest was taken.
On Sunday excursion trains were run, and although it was in a country place and there were strong indications of rain, about 1,500 were present. In the afternoon it rained, which interfered greatly with the meeting.
Monday morning Brother Neff, the president of the Conference, made a financial statement of the work in the State. They had settled with their ministers on the basis of what they considered just, instead of the old plan, according to the tithes paid in. The result was that there was an indebtedness on the Conference account and other matters to the amount of about $200. In a few moments' time the sum of $400 was secured to pay the indebtedness, and the balance to go in their Reserve Tract Fund.
The meeting closed Tuesday morning. Many feeling testimonies were borne, which were very encouraging. We are more and more convinced that the present time calls for greater devotion and more consecration to God's work. God has intrusted means to his servants, and523there is a willingness on the part of many to move forward in the opening providence of God. The cloud is rising before God's people, and by his Spirit and his providence he says, Go forward. We trust God's blessing will rest upon this Conference, that the work may prosper.
S. N. HASKELL.
San Francisco.
IN San Francisco, all parts of the work are being carried on vigorously and successfully.
THE SABBATH-SCHOOL
Now numbers eighty-two regular members, and enough visitors attend each Sabbath to run the number up to nearly one hundred. The change in the nature of the lessons, which began with July, has had the effect of renewing the interest. The lessons are generally well learned, and thus there is thrown into the recitations, and especially into the general question exercises, that liveliness and interest that can be attained in no other way. Another thing which we can only think is a mighty help in stirring up the minds of all, and keeping the interest up to a high level, is the present plan of the printed lessons: that is, the questions, and the references to chapter and verse only, given, which drives all to the search of the Scriptures. We think we can see already, marked benefits from it, and in the very nature of things it can but increase the mental and spiritual vigor of all who take an active part in the Sabbath-school. Eighty copies of the Instructor are taken. At present there are thirteen classes, but some of these have grown so large that a further division will have to be made, forming at least two more classes.
THE MISSIONARY WORK,
Through the loss of the labors of Brn. Scott and LaRue, who have gone to the Sandwich Islands to labor, and through a further loss caused by the sickness of several of the most active workers, was for a short time somewhat disconcerted. But now Bro. Buckner has taken the place of Bro. LaRue, and the sick are recovering, so that the work is assuming its former strength, and the fruits of former labor are being gathered. From the April meeting in Oakland, till his departure for Honolulu, Bro. LaRue, in San Francisco, distributed 20,418 pages of books, pamphlets, and tracts (of which $10.75 worth were sold), and 220 copies of SIGNS and Instructor; obtained 13 new subscribers for the SIGNS, and visited every house in seventeen streets, making 637 visits. Bro. Scott, working in the city only a short time before he left, made 132 visits, distributed 5,098 pages of tracts, etc., and 64 periodicals.
Bro. Buckner, in carrying forward the work of Bro. LaRue, reports several who are specially interested. One case in particular we think worthy of mention. He rang the door-bell, and a lady came to the door, who, when he had made known his mission, said she had just been reading the prophecies of Daniel, and was wishing she could see some one who could explain them to her. He immediately explained to her what she wished, when she exclaimed, "How strange that you should ring the bell just at the minute when I was wishing for some one to show me this." He reports further that of the people whom he visited, just one-half took reading matter, some of whom bought it.
Bro. Palmer reports a good interest on the part of some whom he has visited, so much as to have him hold Bible-readings with them.
Besides these labors, the Church T. and M. Society takes 140 copies of the SIGNS weekly, has distributed 61,838 pages of tracts, etc., written 108 letters, obtained 35 subscribers for the SIGNS, 24 for the French Signs, 5 for Review, and 5 for Good Health, in the last quarter.
THE SHIP WORK,
Carried on by Bro. Robbins, is very encouraging. Here is a list of the ocean and river steamers upon which he has been allowed to place distributors, with the number in each:—
STEAMSHIPS.—Columbia, 2; Orizaba, 1; City of Chester, 2; Wilmington, 2; Mariposa, 2; Queen of the Pacific, 1; State of California, 3; Santa Rosa, 2; Eureka, 2; Mexico, 2; Alameda, 2; Oregon, 2; Los Angeles, 2; Humboldt, 2; Idaho, 2.
STEAMBOATS.—Onward, 2; Constance, 2; Gold, 2; Pride of the River, 2.
Of the ships which he has visited, sixty-six took reading matter free, besides which he has sold over $50 worth. He also uses fifty copies of the SIGNS weekly. All of this ship work has been done also since the April meeting aforementioned. He reports having met the captain of the American ship Alfred Watt, who said he had bought some of our books in Liverpool. The mission owns a new sail-boat, eighteen-foot keel. It also has a real nice free reading-room in the basement of the church, 914 Laguna Street.
THE CHURCH
By Alonzo T. Jones
Has an average attendance at Sabbath meetings of about sixty. Since the first Sabbath in July there has been regular preaching on the Sabbath. Since the first of August, there has been preaching also on Sunday evenings, and Bible-reading on Wednesday evenings. There seems to be, on the part of the members generally, an appreciation of these services, and an earnest desire to profit by them.
Of those from the outside, there is some attendance at the Sabbath preaching. But on Sunday evenings there is quite a goodly number of interested hearers, some indeed showing so much interest as to send in a request for us to preach on a certain subject, then, having heard it, have accepted it as the truth of the Scriptures. Regular preaching having been held so short a time as yet, of course the outside attendance is not very large, but we can notice an increase of the number each succeeding evening, and we hope, from the efforts that have been and are being made by the missionary workers, that the number may increase more and more.
Altogether we see not a single discouraging feature of the work in San Francisco. And we think that this brief exhibit of the work done in the recent past, and the measure of success that so far has crowned the efforts, give us good cause for rejoicing in the Lord, and like him of old, we may "thank God and take courage."
ALONZO T. JONES.
An Item for Missionary Workers.
"In the morning sow thy seed, and in the evening withhold not thy hand; for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good." Eccl. 11 : 6. The following incident reported by Prof. C. C. Ramsey, will serve as encouragement to workers to obey the above injunction:—
"At the very first house I entered in this new field I found an elderly lady and her grown son who had been keeping the Sabbath for nearly two years, as the result of reading the SIGNS while living in an adjoining county. They had met but two or three of our people. The point of greatest interest in this case was that the paper had not been sent directly to them, but to a neighbor who cared but little or nothing for it. At his house they picked it up, were led to investigate the truth, subscribed for it themselves, and after a few months began to keep the Sabbath. And thus it often is; copies of our periodicals fall accidentally into the hands of those who will derive greater benefit from them than those for whom they were specially intended."