It is impossible to discuss one branch of this great subject of the law without touching more or less upon every other branch. So in considering the nature of the law and its relation to the gospel, we have necessarily shown that it must endure forever. We shall now take up this branch more in detail.
The law of God is the righteousness of God. It may not be amiss to review the proof on this point. David, in these words, bears witness to the fact that the commandments are themselves righteousness: "My tongue shall speak of thy word; for all thy commandments are righteousness." Ps. 119:172. Since there is no righteousness but that of God, the commandments must be his righteousness; but we have still more direct evidence. The prophet Isaiah thus contrasts the things of earth with the righteousness of God: "Lift up your eyes to the heavens, and look upon the earth beneath; for the heavens shall vanish away like smoke; and the earth shall wax old like a garment, and they that dwell therein shall die in like manner; but my salvation shall be forever; and my righteousness shall not be abolished." Isa. 51:6. In the next verse he proceeds to tell what this righteousness is: "Hearken unto me, ye that know righteousness, the people in whose heart is my law." Because the law is the righteousness of God, it enables those who are instructed in it to "give judgment upon good or evil."
The text says, "My righteousness shall not be abolished." Since there can be no question but that "righteousness" is here used with reference to the law of God, we may properly substitute "law" for "righteousness," thus: "The earth shall wax old like a garment, and they that dwell therein shall die in like manner; but my salvation shall be forever, and my law shall not be abolished." This gives the exact meaning, and is no more positive than we shall find stated elsewhere.
God is from everlasting to everlasting. Ps. 90:2. As he cannot exist separate from his nature, or, in other words, separate from himself, and the law is the transcript of his nature, it necessarily follows that the law exists from everlasting to everlasting. And since created beings, who are all subjects of God's Government, cannot obey an abstract principle, but must have that principle clearly defined, we know that at least from the time that God created intelligent beings as subjects of his Government, the law must have existed in written form135or must have been expressed in definite language. And from the beginning of his creation to everlasting ages, it must continue so to exist.
This is exactly what we are taught by the words of Christ in the sermon on the mount. Said he: "Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill [to ratify, establish, or teach]. 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. Here two things are mentioned, the law and the prophets. Christ did not come to destroy either one. He came in fulfillment of prophecy, and also to teach the law, which he did in the sermon on the mount. He did not, however, fulfill all the prophecy; for some of it reaches far beyond his first advent. For instance in Ps. 89:20-29 we read the following prophecy concerning the kingdom of David, over which Christ, as the Son of David, is to rule:—
"I have found David my servant; with my holy oil have I anointed him; with whom my hand shall be established; mine arm also shall strengthen him. The enemy shall not exact upon him; nor the son of wickedness afflict him. And I will beat down his foes before his face, and plague them that hate him. But my faithfulness and my mercy shall be with him; and in my name shall his horn be exalted. I will set his hand also in the sea, and his right hand in the rivers. He shall cry unto me, Thou art my Father, my God, and the Rock of my salvation. Also I will make him my firstborn, higher than the kings of the earth. My mercy will I keep for him forevermore, and my covenant shall stand fast with him. His seed also will I make to endure forever, and his throne as the days of Heaven."
In verses 35-37 we read further:—
"Once have I sworn by my holiness that I will not lie unto David. His seed shall endure forever, and his throne as the sun before me. It shall be established forever as the moon, and as a faithful witness in Heaven."
Here is a prophecy that will be in process of fulfillment as long as the sun and moon endure, even to all the days of Heaven. Now the words of Christ are, that "one jot or one tittle shall in no wise pass from the law till all be fulfilled." Till all what be fulfilled? Evidently till all the prophets be fulfilled, for he is speaking of the prophets, in connection with the law. Then, in view of the prophecy that we just read, we know that not the slightest change can be made in the law so long as Christ reigns on the throne of David; and that will be throughout eternity.
Nothing can add to the force of this testimony. We may quote other texts, as, "It is easier for heaven and earth to pass, than one tittle of the law to fail" (Luke 16:17), or, "The works of his hands are verity and judgment; all his commandments are sure. They stand fast forever and ever, and are done in truth and uprightness" (Ps. 111:7, 8), but, strong as they are, they do not go beyond what has already been presented. To give all the texts which show the enduring nature of the law, would be to quote a large portion of the Bible. In our consideration of other points connected with this subject, many additional proofs will necessarily be brought in. But right here we wish to introduce a few quotations from eminent authors of different denominations, to show that they have used just as strong language as we have to set forth the holiness and perpetuity of the law. Bishop E. O. Haven said:—
"Not only is every one of the ten commandments binding upon all men, [but] every one is often broken by persons who have received Christian instruction. The decalogue is God's grand compendium of moral philosophy. Whoever obeys it in letter and spirit is a perfect man."—"Pillars of Truth," p. 7.
Again the same author says:—
"This decalogue can never become obsolete. It was designed for all men, and, obeyed, would render all men noble, and worthy of immortal blessedness. It is a kind of concentration of the moral teachings of the Bible."—"Pillars of Truth," p. 255.
"On what principle of legislation can it be maintained that, because laws are imposed by the ruler for the benefit of the subject, therefore they may be dispensed with at his own convenience? This is utterly untenable as regards the laws of man, still more so as regards the laws of God."
Rev. S. P. Sprecher, pastor of Calvary Presbyterian Church, San Francisco, in a sermon delivered Feb. 18, 1883, and reported in the Occident of Feb. 21, 1883, said:—
"When God gave the ten commandments on Sinai, he did not propose that men should obey them if they commended themselves to the natural heart; but that they should obey because they were the voice of God. Truth is not always seen and appreciated at first. It generally requires a certain favorable state of the heart."
On the words of our Lord in Matt. 5:17, "I am not come to destroy, but to fulfill," we find the following comment by Wesley, in the first volume of his works, sermon 25:—
"Some have conceived our Lord to mean; I am come to fulfill this by my entire and perfect obedience to it. And it cannot be doubted but he did, in this sense, fulfill every part of it. But this does not appear to be what he intends here, being foreign to the scope of his present discourse. Without question, his meaning in that place is (consistently with all that goes before and follows after), I am come to establish it in its fullness, in spite of all the glosses of men; I am come to declare the true and full import of every part of it; to show the length and breadth, the entire extent, of every commandment contained therein, and the height and depth, the inconceivable purity and spirituality of it in all its branches."
Rev. W. A. Jarrel (Baptist), in "Old Testament Ethics Vindicated," pp. 25-27, speaks as follows concerning the law of God:—
"The divine will must be what the divine nature is. That the will must be what the nature is, is one of the fundamental truths of all true moral philosophy. . . . While the law is not the nature of God, it is the effect and likeness of that nature; it is the perfect reflection of his infinite holiness and wisdom. It must, therefore, be as unchangeable as the infinite holiness of the divine nature. Law is the positive enactment of this nature; it is the expression of God's will."
"Law, then, being the expression of the holiness of the immutable, divine nature, it can never be relaxed or changed. As God's nature must forever will only moral right, his law can never be other than the expression of moral right."
This will suffice for quotations from religious authors. These quotations show that the ideas here presented are no new thing, so that no one need fear to accept them, lest he should be straying from the old paths. They help to confirm the argument that the ten commandments are the "old paths," into which God calls all men to turn their steps. They are the way of holiness, the eternal way of peace; and human tongue or human pen can never adequately express their purity and their unchanging nature. E. J. W.
Something about Writing.
By Ellet Joseph Waggoner
THIS is an age when people read; and when everybody reads, somebody must of necessity write. Moreover, if those who read are benefited by their reading, it must be because those who write have written something worth reading, and have written so plainly that the meaning cannot be misunderstood. Now, since reading from which no benefit is gained is a waste of time, it follows that a great responsibility rests upon all who write. We therefore give a few practical hints for the benefit of those who feel it to be their duty to write, but do not know just how to do so to the best advantage.
The first thing necessary, if one would write, is to have something to say. Not only should you have something which you think is worth reading, but you must be fully persuaded that it is very necessary that others should know it. You may be mistaken in your convictions, but that is another matter; the point is, if you wish others to be impressed by what you write, you must yourself first be impressed by it.
Have your subject well in hand before you begin to write. Do not take your pen, dip it in the ink, and then wait for the ideas to come and arrange themselves in the proper order. Thoughts are not so obedient as to do that. They will not arrange themselves; you must do it. Before you begin to write, take a pencil and paper, and jot down the various points which you wish to make, the texts which you wish to use, etc. Then arrange them, and your work is half done. As you write, you can alter your plan, adding or omitting thoughts as seems best.
Express yourself in the simplest and most direct manner possible. The object of language is to convey thought; therefore the more plainly the thought is expressed, the better is the language. Most young writers do not seem to understand this, and some writers never learn it. Aim to write so plainly that people not only may understand, but that they must understand.
Do not try to be grand, or to soar. In short, do not try to force yourself to write in some particular style. If you do, your lameness will be apparent. There are writers whose eloquent passages and well-rounded periods are a constant delight. You may write as they do, if it is natural for you to do so. But do not sacrifice strength for beauty. A thing may be very pretty, and yet be utterly useless.
Of course this means that you must not imitate any one's style of expression. Be yourself. There is no more reason why you should imitate another's style of writing than there is that you should imitate his manner of conversation. Saul's armor was no doubt first class in every respect, but David could not fight in it. Because your neighbor's coat fits him well, you must not conclude that it will also become you. Your coat may be of an entirely different size and pattern, and yet it may fit you as well as his fits him. So words which are very impressive when uttered by one, may be commonplace when spoken by another. It is just as necessary that the style of expression should fit the individual as it is that his coat should fit him.
Above all, don't plagiarize. This is a word which136has much the same meaning as embezzlement, defalcation, etc. In plain English, it means stealing. Now don't steal. If somebody has written something which you think is good, don't try to get the credit of it by signing your name to it. If you quote it, give the author the credit. If you do not know the author's name, or do not wish to give it, at least indicate that the quoted passage is not your own. This is the honest way. To do any other way is to be dishonest. The law does not punish a man for appropriating an article that has been written by another, unless that article has been copyrighted; but such an act is no less dishonorable on that account. "Thou shalt not steal."
Besides the sin of plagiarism, there is another thing about it to be considered, and that is the loss of reputation which it brings. A man steals money because he has none, and does not like to work. It is very natural to imagine that people steal ideas for the same reason. If your ideas are your own, and are expressed in your own style, they may be somewhat crude, but you will get credit for just what you are. But if you take the ideas and expressions of another and pass them off as your own, people will not give you credit for being able to produce anything yourself.
Of course it is understood that there is very little absolute originality. We are all mutually dependent. We know nothing that we have not learned, and what we have learned, somebody knew before we did. But we may have combinations of ideas that no one else has, and we may be able to express ideas in a way that has occurred to no one else. This is originality, in the common acceptation of the term. If one has not this originality, if he cannot say anything that has not already been said, there is no occasion for him to write.
Don't attempt to write poetry if you can possibly keep from it. This rule should be written in capital letters, and kept constantly before every young writer. Hundreds of persons who might have been useful, have ruined themselves by starting in with poetry. Many people seem to think that poetry is the simplest and most natural kind of composition. That is a grave error. A composition is not necessarily poetry because each line begins with a capital letter; neither can all rhyme be called poetry. There are not so many poets in the world by a great many thousand as is sometimes supposed. Don't imagine that you are one of the few, just because you enjoy reading poetry. But if your thoughts will present themselves in rhyme and meter, and you cannot possibly express yourself except in verse, then go ahead. The result may be poetry, and it may not be; but it is more likely to be poetry than is a great part of the matter which is called by that name.
Finally, if you wish your manuscript to receive speedy attention from any editor, observe the following simple items:—
Write on ruled paper.
Write only on one side of the sheet.
Use pen and ink.
Write as legibly as you possibly can. Don't "dash off" your thoughts, and then ask the editor to excuse poor writing, as you were in a hurry. The chances are that if you were in too great a hurry to write legibly, the editor will be in too great a hurry to attempt to read what you have written. Many valuable thoughts have perished in the waste basket because of a failure to observe this last rule. Remember that to write poorly is solely the editor's prerogative.
These are by no means all the important points that might be noted; yet if only these are kept in mind, and you write, not for fame, nor for any selfish motive, but with the simple purpose to do good, you will be quite likely to write something worth reading.
E. J. W.
Disembodied Spirits and Principles.
By Editor
In a recent temperance article, Miss Frances E. Willard said: "Disembodied spirits and disembodied principles stand in an equally helpless relation to every-day affairs." Very good. Concerning disembodied spirits we have Scripture authority for saying that they can do nothing. The Bible says: "Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish." Ps. 146:3, 4. Disembodied spirits, then, can have no part to act in human affairs.
The same thing may also be said of disembodied principles; and we commend Miss Willard's utterance to those people who teach that men are to be governed by principles instead of by precepts. No one ever obeyed an abstract principle. Love is an abstract principle. But it is only when embodied in the precepts, "Thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself," that it becomes practical, and tends to shape character. And even these two commandments are too broad to be comprehended by finite minds, until they are expanded into the ten commandments, which tell us just how to manifest the proper measure of love to both God and man.
"The Abiding Sabbath."
By A. T. J.
"ORIGIN OF THE LORD'S DAY."
AFTER leading us through one hundred and eighty-six pages of fact and fiction, of truth and error, of contradiction and recontradiction of Scripture, reason, and himself, the author of "The Abiding Sabbath" arrives at the all-important conclusion that "it is in the highest degree probable that the Lord's day [Sunday] was instituted by the immediate authority of the apostles;" and that "by the most natural revulsion of feeling all that was lost from the seventh day was transferred to the first day of the week." And so after all this he comes to the discussion of the "Origin of the Lord's day." Speaking of the resurrection of Christ, thus he proceeds:—
"The idea of completion, symbolized by the number seven and embodied in the Sabbath as the memorial of a finished creation, is transferred [by a 'natural revulsion of feeling,' we suppose, or course] to the Lord's day, the monument of a finished redemption."
If redemption had been finished when the Saviour arose from the dead, or were it even yet finished, we should question the right of Mr. Elliott, or any other man, to erect in memory of it a monument whose only foundation is a high degree of probability, and whose only rites of dedication are performed by a "natural revulsion of feeling." How much more may we question this right, when redemption, so far from being finished at the resurrection of Christ, will not be finished till the end of the world. The disciples asked the Saviour what should be the sign of his coming and of the end of the world, and he answered, "There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth; for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." Luke 21:25-28. These things did not "begin to come to pass," till 1780 A. D.; for then it was that the sun was turned to darkness, and the moon also. Therefore it is plain from these words of Christ, that instead of redemption being completed at the resurrection of Christ, it was not even "nigh" for 1749 years after that event.
This is confirmed by Paul. He says: "Ourselves also, which have received the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body." Rom. 8:23. Our bodies will be redeemed at the resurrection of the dead: "I will ransom them from the power of the grave; I will redeem them from death" (Hos. 13:14); and the resurrection of the dead is accomplished at the second coming of the Lord. "For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air; and so shall we ever be with the Lord." 1 Thess. 4:16, 17. Therefore Paul, in telling of our redemption, places its accomplishment exactly where Christ places it, that is, at the second coming of the Lord, and not at his resurrection.
Again Paul writes: "In whom [in Christ] ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also after that ye believed, ye were sealed with that Holy Spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession." Eph. 1:13, 14. "That Holy Spirit of promise" was not given until the day of Pentecost, forty-nine days after the resurrection of Christ; and this, says137Paul, is the earnest of our inheritance until (not because of) the redemption of the purchased possession. By this Holy Spirit, says Paul, "ye are sealed until the day of redemption." Eph. 4:30.
Now as the Holy Spirit was given to be with those who trust in Christ "until the day of redemption," and as that Spirit was not so given till forty-nine days after the resurrection of Christ, this proves most positively that the day of the resurrection of Christ could not possibly be made "the monument of a finished redemption." And when Mr. Elliott, or anybody else, whether individually or by "a general consensus of the Christian Church," sets up the first day of the week as the monument of a finished redemption, it is simply to pervert the Scripture doctrine of redemption, to put darkness for light, and to trust in words of falsehood.
Again he says of the first day of the week:—
"It is the abiding Sabbath. It was on the first day of the week that the Saviour rose. It is remarkable that this phrase, 'first day of the week,' marks the only case in which any day of the week is distinguished from the rest in Scripture by its number, excepting the seventh day, or Jewish Sabbath. Eight times the term is used in the New Testament, five of the instances occurring in connection with the account of the Lord's resurrection. Other days have no distinctive title, save only the sixth day, which is the 'Sabbath eve,' or 'day of preparation.' The first day is therefore placed in such significant relations with the seventh day as to impress upon it a meaning which cannot be disregarded."—Pp. 189, 190.
If the mention of the first day of the week eight times in the New Testament marks it so distinctively and impresses upon it so strong a meaning as Mr. Elliott imagines, how is it that the mention of the Sabbath fifty-nine times in the New Testament (with sole reference to the seventh day) can impress upon it no meaning whatever? It would seem that if the mention of a day would give any distinction at all to a day, the day that is mentioned most would properly be entitled to the most distinction. But behold, here it is just the reverse; the day that is mentioned eight times is entitled to all the distinction, while a day that is mentioned more than seven times as often is entitled to no distinction at all!
He remarks the "significant relations" in which the first day of the week is placed with the seventh, but in not one instance does he notice these relations. We shall do it for him; for there is a relation there which is very "significant" indeed, in view of his theory that the first day of the week is "the abiding Sabbath."
The first mention of the first day of the week in the New Testament is in Matt. 28:1: "In the end of the Sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulcher." There is a "significant" relation between the Sabbath—the seventh day—and the first day of the week; and that which is signified by it is that the Sabbath is ended before the first day of the week begins.
The next mention is in Mark 16:1, 2: "And when the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. And very early in the morning the first day of the week, they came unto the sepulcher at the rising of the sun." Here also is a very significant relation between the Sabbath and the first day of the week; and the significance of it is that the Sabbath is past before the first day of the week comes. Notice, too, that these women came to the sepulcher very early in the morning the first day of the week; yet as early as it was, "the Sabbath was past." And the significance of that is, that Mr. Elliott, or any one else, may arise very early in the morning the first day of the week, just as early as he pleases in fact; but he will be too late for the Sabbath—he will find that the Sabbath is past; it will not "abide" on the first day of the week.
The third mention is Luke 23:54-56; 24:1: "And that day [the day of the crucifixion] was the preparation, and the Sabbath drew on. And the women also, which came with him from Galilee, followed after, and beheld the sepulcher, and how his body was laid. And they returned, and prepared spices and ointments; and rested the Sabbath day according to the commandment. Now upon the first day of the week, very early in the morning, they came unto the sepulcher, bringing the spices, which they had prepared, and certain others with them." In this passage, the "relations" between the Sabbath and the first day of the week are doubly significant. For here it is not only shown that the Sabbath is past before the first day of the week comes; it is not only shown that although people may arise very early in the morning the first day of the week, they will be too late for the Sabbath; but it is stated explicitly that the Sabbath that was past was "the Sabbath day according to the commandment." Therefore it is by these texts proved as absolutely as the word of God can prove anything, that Sunday, the first day of the week, the so-called Lord's day, is not the Sabbath according to the commandment of God; and that when people rest on Sunday, the first day of the week, they do not rest "according to the commandment." It is likewise proved that the Sabbath according to the commandment is—not a seventh part of time, nor simply one day in seven, but—the definite seventh day of the week, the day before the one on which Christ rose from the dead.
We repeat, the relations in which are placed the seventh day and the first, in the Scripture, is indeed most "significant,"—so significant that it is utterly impossible to honestly or truthfully pass off the first day of the week as the Sabbath; and that it proves positively that the day before that upon which Christ arose from the dead, the day before the first day of the week, the seventh day of the week, is the Sabbath according to the commandment of God; and that therefore the seventh day, and not the first, is "the abiding Sabbath."
Other supposed probabilities as to the origin of the so-called Lord's day will be noticed next week.
The Work in Melbourne, Australia.
By Stephen Nelson Haskell
It is now about eight months since we landed on the Australian shores. Then, we were strangers in a strange land, where there were none of like precious faith. It was in mid-winter, when we were having continual rains, and damp, chilly weather. The people were reserved in their habits, and they became suspicious of us when they learned of our views being so different from those held by others. The doctrine of Christ's coming, taken by itself, is not unpopular here; but the view we hold of it and the Sabbath was sufficient to call forth warnings from the pulpit and the press, without giving us an opportunity to reply. Every attempt to get our views before the public proved fruitless. But we were backed up by thousands of sympathizing friends in America, and from these friends thousands of prayers daily ascended to God, who has countless millions of angels at his command,—angels who are ministering spirits, sent forth to minister to those who shall be heirs of salvation; and how could we be homesick or discouraged? Angels of God went before us and prepared the way, although at times it seemed dark and dreary.
Soon, however, some became interested in the truth, and a few took their stand with us. When the tent season arrived, we pitched the tent and commenced a public effort; and as the result of the Bible-readings and the tent labor, a church of twenty-eight members, including ourselves, was organized here January 10, called the Melbourne church of Seventh-day Adventists. The following Sabbath seven more united, and others are waiting baptism and expect to unite next Sabbath. The tent is now pitched for the third time, with a growing interest, in South Melbourne, one of the suburbs of this city.
Among those who have embraced the Sabbath there are teachers, mechanics of almost every class, contractors, printers, and day-laborers. Not one of them had the habit of using tobacco or ardent spirits; and yet the use of tobacco is as common here as in America, and that of ardent spirits is much more common. In a few instances we have seen a fulfillment of Matt. 10: 35, 36; but in most of these cases the truth has triumphed. Although on account of the peculiar construction of society there are apparently, greater difficulties in the way of observing the seventh day here than in America, yet the real difficulties are no greater when men actually commence its observance.
It is the better class of people who have acknowledged the truth. Although poor in this world's goods, yet we trust that they are rich in faith, and heirs of the kingdom. Not only this, but the influence of the truth has extended into the country, and there are some who are observing the Sabbath from reading and correspondence. In not a few places quite an interest has been awakened, and there are to all outward appearances, many as good openings for the truth here as in any part of America. The prospect before us at the present time is better than in America, because there is not that prejudice in respect to at first coming out to hear.
The general impression is that our arguments are so easily overthrown that there is no danger of any being convinced by them. This impression, however, is wearing off. What to do with us is a question that has been discussed in councils of ministers. Sometimes they have threatened to meet us in the open field; but after hearing, it has been decided that this was not best. Doubtless, however, the time will come erelong that they will do this; for there are members of nearly all sects, as well as some who never made a profession of religion, who have taken their stand with us. This stirs the ire of the dragon.
There seems to be a feeling here, as in other places, on the part of some who have good positions and a large flock, that they have the right to dispense their views, that their methods should be adopted, and that others of a different persuasion are not needed at all in the country. One clergyman said to his flock, 'They are not needed. They are no church. They have no business in the Colonies. They came from the obscure State of New England, from whence comes some good things, but many things that are bad.' He of course warned his flock against hearing us or attending our Bible-readings. Another said to his congregation, 'You have no business to invite them to your houses without first asking us [officers of the church]. And if they were gentlemen, they would not go till they had first consulted us.' And yet that denomination has made more aggressive moves among other sects than any other in this portion of the country. At times we have felt thankful for anything to advertise us; and all of these things have helped us in the end.
In New Zealand the cause is fairly planted, also among the better class of people. Only one of the number there who have embraced the truth was in the habit of using tobacco, and he gave it up, although he was over sixty years old and had used it more than forty years. There is an anxiety manifested by many of them to learn all that is believed and practiced among Seventh-day Adventists in America. They manifest full confidence in the work. We think it a great mistake to conclude that it is not advisable to give all points of our faith, such as the ordinance of John 13, because converts are young in the faith. We had the ordinances last Sabbath, the first opportunity after we had organized, and all, without an exception, participated in this ordinance.
The fact is, the Lord has gone before us in preparing hearts for the reception of the truth; and if we are faithful in acting our part in presenting the truth, we shall find that many of those who embrace it will go into the kingdom of God before those who have had greater light and privileges, but have not lived in accordance with the light. The work is of God, and he is leading in it. It is for us to follow, and keep near to him, and we shall see in his work what we have never yet seen in the Third Angel's Message. Our hearts are full of courage as to the prosperity of the cause in this part of the world.
Since the above was written, ten more have joined the church. Nine were baptized last Sabbath. Last night I visited one who had been most bitter because his wife and mother had become interested. The warfare is over, and he expects to unite with us next Sabbath. S. N. H.
The Missionary.
The Work in Australia.
IN a private letter dated North Fitzroy, January 25, Brother Henry Scott gives the following encouraging account of the work in that distant field:—
"The blessing of God is on the work here. It is moving forward, and we expect it will continue to advance until Australia shall resound with the sound of the Third Angel's Message. Two weeks ago yesterday, the first Seventh-day Adventist church in Australia was organized, with twenty-eight charter members. Now there are forty-six members, and a Sabbath-school of over fifty. In the Colonies there are about seventy-five Sabbath-keepers. It would do your heart good to see the zeal and earnestness manifested by those who have newly received the truth. They have united heartily in celebrating the ordinances, none stumbling over that brought to view in the thirteenth chapter of John. The health reform and the Testimonies are accepted with a readiness seldom manifested.
"A tract and missionary society was partially organized yesterday, and the brethren and sisters are going to work in earnest to spread the 'good tidings of great joy' to their friends and countrymen. A large club of the Bible Echo was spoken for; and from this time we shall expect to see this branch of the work develop and contribute its influence to the advancement of the great common cause.
"We are grateful to God for the manner in which he has worked for his truth here, and we ask the prayers of our brethren and sisters that we may so live as to have his blessing continually."
Honolulu, H. I.
By William M. Healey
WE have been holding meetings here in our tent for four weeks. The weather has been pleasant, with but little rain, the winter being unusually dry. There has been no evening so cool as to be in the least uncomfortable in the tent; while several have been so warm that we raised the tent walls for ventilation.
Those who attend the meetings give the best of attention to the words spoken. At present there are fifteen adults keeping the Sabbath here, besides our own company. Others are "in the valley of decision." We are all in usual health, and trying to do the will of the Lord.
February 14, 1886. W. M. HEALEY.
Knowledge Expressed in Action
WHAT a man knows should find its expression in what he does. The value of superior knowledge is chiefly in that it leads to a performing manhood.—Sel.