Earlier text: The Son of God Died"A Check on Adventism."
By Editor
THE teachings of the Saviour in the sermon on the mount, in regard to the law, ought to be noticed a little further. As we said, Wesley wrote that Matt. 5: 17–19 referred to the decalogue, and only those basely interested to make a point, even though they pervert the words of Christ, could say otherwise. Jesus spake "as one having authority," and it was fitting that he should announce his position, as a reformer, in reference to the recognized constitution of the divine Government. He said he came to fulfill—keep—it, and not to subvert or destroy it. And to give assurance, he pronounced a woe upon the person who should break one of the least of the commandments in the law, and promised blessings in the coming kingdom of Heaven to those who do and teach them; and that not even a jot or tittle should pass from the law, till heaven and earth pass away. If Mr. Woodward, or any other, can complacently fight against these commandments, or any one of them, we would refer him to chapter 7 : 21–23, where "many" who profess great faith in him are told to depart as workers of iniquity; literally, lawless or law-breakers. Again, in giving the "golden rule," he teaches to do unto others in all things as we would that others should do unto us, and adds: "For this is the law and the prophets." That is, the law which restrains others from infringing on our rights as to life, chastity, property, and reputation, also forbids our infringing on the rights of others in the same respect. The law is based upon love to God, and to man, and the golden rule is the outgrowth of the law in its relations to our fellowmen. No part of the law is excepted in this sermon, but every commandment enforced, as it is in other places. As to the idea presented by Mr. Woodward that Christ set aside the fourth commandment, we are willing to leave him to the mercies of John Wesley and Bishop Haven. We have so often exposed the sophistry of those who try to turn the testimony of Paul to the Galatians and the Colossians against the Sabbath of the Lord God, that to many readers it may seem a weariness to hear the evidence repeated. But we must briefly notice his efforts on these letters. He writes:— "In Gal. 4: 9–11 we read: 'But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labor in vain.' This is a rebuke for going back to the observance of certain days by which they will again fall into bondage. There was no day in the Jewish economy that was so heavy laden with rites and ceremonies as their Sabbath. It was a load too heavy for them to carry and remain free." Several points may be briefly noticed in this:— 1. The apostle is here speaking to those who formerly "did service to them which by nature are no gods." To this service they were inclined to turn back. 2. In confirmation of this view we learn in Deut. 18: 9–12 that observing times was a heathen practice, forbidden as an abomination to the Lord. 3. This may refer to the Sunday, that being a heathen festival, as all authorities attest; but it cannot refer to any days which were ever commanded by the true God. 4. Mr. Woodward's position is that the seventh-day Sabbath was classed with these heathen abominations; one of the days or times kept in obedience to them which by nature are no gods! 5. The Lord told his people Israel that if they called the Sabbath a delight, and honored God in its observance, then they should delight themselves in the Lord. Isa. 58: 13, 14. This does not well agree with Mr. Woodward's estimate of it. If he had in any instance showed any respect for the word of God, we should expect he would be ashamed of his scandalous comment on Gal. 4. And on Col. 2 he does no better. Four things are specified in Col. 2: 16, namely (1) Meats and drinks; (2) Feast days, called here holy days; heorte has no other meaning than feasts. (3) New moons; (4) Sabbaths. Some say, and Mr. Woodward is one, that the annual sabbaths were included under the head of "a holy day," that is, the feast days, and that "the sabbaths" mean the weekly Sabbath. The fallacy of this is easily shown. There were three annual festivals in the Levitical law: the passover, pentecost, and the feast of tabernacles; and each new moon throughout the year was likewise a feast day. Each day of these feasts, as the seven days of the passover, was a feast day; two of them were sabbaths. Therefore there were many more feast days in the law than there were sabbaths. Hence the apostle's specification. And Col. 2: 17 shows positively that these feasts and sabbaths were among the Levitical types, and that the apostle does not include therein "the Sabbath of Jehovah thy God." Now we will examine Mr. Woodward's comments:— "The word days, as has been stated, does not appear in the original, hence, 'sabbath' stands alone, and is in the genitive plural, 'sabbaton,' 'of the sabbaths,' and hence must have, in order to complete the grammatical construction, as well as the sense, a governing word. This word must be 'hemeran,' day; supplying this governing word, the passage reads, Let no man judge as respects the day of the Sabbaths." Neither the grammatical construction nor the sense demands the insertion of the word "day" before sabbaths. Where sabbaton has the meaning of week, and has a numeral prefixed to it, then the construction demands the insertion of hemeran, day; it could not convey the idea of the original without it. And hence, in the Greek Testament, in every instance of that kind, there is placed in the margin, "hemeran understood." But this is not a case of that kind, and there is no such marginal reading. The addition of the word "days" in the Authorized Version was evidently euphonic, as the pronunciation is easier, and more easily understood by the hearer if we say "sabbath days," than "sabbaths." Here is one misrepresentation of the Greek of this text by Mr. Woodward. Again he says:— "This clause is translated in the revised version of the New Testament, 'of a sabbath day.' The revisers saw the mistake of supplying 'days,' as this is the Greek form of expression for the Sabbath day; so they give us the correct translation, but place the article 'a' before 'sabbath day.'" On this we say, (1) If the revisers have given us the correct translation, then Mr. Woodward must confess that his construction is wrong. Every one can see that "a sabbath day," as the revisers have it, is not the equivalent of "the day of the sabbaths," as Mr. W. has it. As it stands in his book he would make both of them right! but they are not the same, and do not convey the same idea. (2) He says "the revisers saw the mistake of supplying 'days,' as this is the Greek form of expression for the Sabbath day." If that were so we should find this form invariably in the Greek where "the Sabbath day" is mentioned, but we do not. But again he says:— "The expression that St. Paul uses here, 'the day of the Sabbaths,'—hemeran sabbaton—is the exact Greek expression in the Septuagint, found in the Decalogue, and is translated 'the Sabbath day.'" The above is simply an untruth, and every one who has ever read the texts knows it to be so. We will place side by side the expression of Paul and that of the decalogue, and the reader may judge for himself. The decalogue says: "Teen hemeran ton sabbaton." This is an exact rendering of the Hebrew. But Paul has only, "E ton sabbaton," that is, "or the sabbaths." Teen hemeran is in the Septuagint, and not in Col. 2: 16. It is not a pleasant task to expose such willful misrepresentations of the originals of the sacred records as we have to do when reviewing those who fight against the Sabbath of Jehovah. Mr. Woodward has perverted and falsified the Greek of Col. 2 as badly as Mr. Armstrong did the Hebrew of Ex. 16. On this text Dr. Barnes says:— "But the use of the term in the plural number, and the connection, show that he had his eye on the great number of days which were observed by the Hebrews as festivals, as a part of their ceremonial or typical law, and not on the moral law, or the ten commandments. No part of the moral law—no one of the ten commandments could be spoken of as 'a shadow of good things to come.' These commandments are, from the nature of moral law, of perpetual and universal obligation." And Dr. Clarke on the same text says:— "There is no intimation here that the Sabbath was done away, or that its moral use was superseded by the introduction of Christianity. I have shown elsewhere that, Remember the Sabbath-day to keep it holy, is a command of perpetual obligation, and can never be superseded but by the final termination of time." The italics above are Dr. Clarke's own, and seem to have been placed there for Mr. Woodward's special benefit. Both Dr. Barnes and Dr. Clarke, and every writer "of sound judgment," as Dr. Haven has it, affirm that the fourth commandment is not typical. Mr. Woodward says it is, and affects to find it in verse 17, in the words, "which are a shadow of things to come." Against his bare assertion we produce the testimony of Jehovah himself. The Sabbath and the fourth commandment are based upon certain facts. Are they typical, and, when ordained or established, did they point forward to Christ? The Lord God gave the reason, the foundation of the Sabbath in the commandment. "The seventh day is the Sabbath of the Lord thy God. . . . For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore [for this reason] the Lord blessed the Sabbath day, and hallowed it." And when the Lord declared that the Sabbath was a sign, he gave the reason and the nature of the sign thus: "For in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed." The Sabbath is a memorial only, and a memorial of creation. (Bear in mind, this is the Sabbath given to the Jews in the fourth commandment, of which Jehovah speaks thus). It was made, blessed, and sanctified before sin came into the world. If man had never sinned these facts would have forever stood the same, and the Sabbath would have been, as it is now and ever will be, a memorial of these eternal facts. Such is the truth against which puny man dares to raise his arm. We do not envy him in the prospect that, by his commandments God will bring every work into judgment. Eccl. 12: 13, 14. On John 21 he is peculiarly happy. Hear him:— "But the Seventh-day Adventists, anxious to throw aspersion on the Christian Sabbath, call this day Sunday, and that it is a good fishing day, and that the disciples all went fishing, hence, had no respect for it. In the first place, it was not a good fishing day, for they toiled all night, and caught nothing—a rebuke for their wrong-doing. Jesus, in the morning, full of compassion for his erring, hungry children, appears on the shore, and calls to them, saying: 'Children, have ye any meat?' And they answered him, No. And he said unto them, 'Cast the net on the right side of the ship, and ye shall find; and they did, and were not able to draw it for the multitude of fishes,' John 21: 4–6. And after they had dined, Jesus rebuked Peter severely for leading the others astray. Had it been an ordinary day, there seems no reason why they should not catch something to eat. They were not yet fully commissioned to preach, and were not until after the baptism of the Holy Ghost; hence, it seems that during the week, on any day except the Christian Sabbath, they would be allowed, to fish without bringing upon them the rebuke of the Saviour." Reader, where do you think this information was obtained that the Saviour rebuked the disciples for fishing on Sunday? It can be found only in the New Gospel according to Woodward. We make no comments; they are unnecessary, and we cannot do justice to the subject. A man who will thus falsify and willfully misrepresent the gospel, and yet have the effrontery to put "Rev." to his name, well deserves the scorn of every person who has any regard for truth and honesty. With a few quotations in regard to the first day of the week, we dismiss Mr. Woodward. We shall copy without comment:— "Any reference to the first day of the week as the day on which the early church met and worshiped should have great weight." Page 55. "The sub-apostolic Fathers . . . all admit that the first day of the week was universally observed by all Christians as the Sabbath." Page 92. "Who keeps the first day of the week? Nobody. Who has got the mark of the beast? No one. Did anybody ever keep the first day of the week? No." Page 89. "If they say that the change of the Sabbath is not the mark of the beast, then none of us poor mortals that keep the first day of the week bear it." Page 88. "We have shown that the mark of the beast is not the keeping of the first day of the week as Sabbath by the fact that, according to the Seventh-day Advent figures and statements, the first day of the week was observed 217 years before the beast (the Roman Catholic Church) had an existence, and also by the fact that no people under the sun ever kept the first day of the week." Page 92. And so the final summary of his argument is this. 1. All Christians have kept the first day of the week. 2. The mark of the beast is not the first day of the559 week. 3. Nobody ever did or does keep the first day of the week! Therefore nobody has or can have the mark of the beast. And so Adventism is checked! We repeat our statement, that for weak sophistry, for contradictions of the Bible, for contradictions of their own church standards, and for self-contradictions, we have never seen the equal of this work of Mr. Woodward. Does the Apocalypse Speak of the Papacy?
By John Nevins Andrews
WE find an article in the journal L'Eglise Libre of Jan. 20, published at Nice, entitled, "L'Apocalypse parle-t-elle de la Papauté?" The writer quotes from our journal of August, 1881, the statement that the great red dragon with seven heads and ten horns, of Rev. 12, signifies pagan Rome; and that the beast with seven heads and ten horns, of chapter 13, signifies Rome papal. The writer, M. C. B., thinks that opinions so erroneous ought not to be permitted to be introduced among the Protestant churches of France. He therefore proceeds to refute them, by attempting to establish the proposition that the great red dragon of Rev. 12 is Satan himself, and that the beast like a leopard, in Rev. 13, represents the Roman empire during its entire history. In our age the idea has become prevalent, we might say almost universal, that there is no personal devil. It is therefore interesting to find one man who believes in the actual existence of Satan. The writer bases his argument, that Satan in person is intended by Rev. 12, on the declaration of verses 7-9: First, that there was war in Heaven, which he supposes to be the war which occurred when Satan and his angels rebelled against God. Second, that the dragon and his angels were cast out, which he supposes to signify the expulsion of Satan and his angels from Heaven. Third, that the dragon is said to be that old serpent called the devil and Satan. This is the substance of the argument of M. C. B., that Rev. 12 cannot relate to pagan Rome, and must relate to Satan in person. But we shall show by incontrovertible proofs that the heaven where this war took place is not the Heaven where God resides, and that those who overcame Satan in this conflict were not literal angels, but the servants of Christ who overcame through the blood of the Lamb, and at the expense of their own lives. We shall also show that though Satan is called the dragon because he had absolute sway in the Roman Empire, yet the seven heads and ten horns do not belong to the person of Satan, but symbolize the Roman empire through which he acts. In like manner he is called the old serpent, not because he was literally a serpent, but because he acted through the serpent to ruin man, though himself an angel. It will aid us very much in understanding Rev. 12, if we can ascertain at what epoch this prophecy commences. The first event noted in this chapter is the birth of a man child, who was to rule all nations with a rod of iron, and who was caught up to God and to his throne. Verse 5. Who is this man-child? The second psalm speaks of the Son of God as the one that should rule all nations with a rod of iron. Ps. 2:7-9. This declaration is repeated in Rev. 2:26, 27; 19:11-15. The Son of God was caught up to his Father's throne. Mark 16:19; Heb. 8:1; Rev. 3:21. There can be no doubt, therefore, that this man-child is our Lord Jesus Christ, and that this prophecy commences with the birth or first advent of Christ. Who is intended in this prophecy by the woman, or mother of whom Christ is born? If it was a literal woman it was the virgin Mary. But it is not true that the virgin Mary was clothed with the sun and that she had the moon under her feet; nor is it true that she had a crown of twelve stars upon her head, nor that she had two wings of a great eagle which enabled her to fly into the wilderness where she was fed 1260 days. Verses 1, 6, 14. The woman of this chapter is not, therefore, the virgin Mary nor any other literal woman. But in the prophecies the people of God are many times represented under the figure of a woman. Jer. 3:6-14; Isa. 37:21, 22; Lam. 2:13; Micah 4:8; Zeph. 3:14; Zech. 9:9. There can be no question that the woman of this chapter signifies the church of God. The sun with which she was clothed must signify the gospel, for it is the light of the gospel which illuminates the church. The moon beneath her feet must signify the past dispensation, which had no light in itself, but shone by the light of the gospel. The crown of twelve stars upon her head must represent the twelve apostles; and the distress of this woman signifies the earnest,560 agonizing prayers of the people of God as they waited for the coming of the Redeemer. Matt. 13:17; Mark 15:43; Luke 2:25-38; 23:50, 51; 1 Pet. 1:10-13. John said that he saw this woman in heaven. He said also that he saw a great red dragon in heaven, who stood before the woman ready to devour her child as soon as it should be born. What did John mean by the word heaven? He could not mean heaven literally, for Christ was not born in the heaven where God resides, but he was born in Bethlehem of Judea. The heaven, therefore, of which John here speaks is situated upon our earth, for Christ was born in this heaven, and was afterward caught up to God and to his throne. Verse 5. The heaven where Christ was born, and where the great red dragon sought to destroy him, is not the Heaven where God resides. The heaven of this chapter must, therefore, represent the exalted sphere in which the church of the primitive ages moved and acted; and it must be situated upon our earth, as the facts already cited clearly prove. This shows that the war between Michael and the dragon is not, as M. C. B. supposes, the war which took place between Christ and Satan at the time when Satan rebelled against God; for the heaven where this war took place is the one where Christ was born, and cannot be the one where God resides. We have another fact equally decisive that this war took place upon our earth; for it is said of the army of Michael who were victors over the army of the dragon, that they overcame him by the blood of the Lamb and by the word of their testimony, and that they loved not their lives unto the death. Verse 11. This shows that the victors were not literal angels, but men of God who laid down their lives for the cause of Christ; for the word angels, like the other terms used in this chapter, is not literal, but symbolic. Who is intended by the great red dragon of this chapter? M. C. B. says that this dragon is Satan in person. We say that it signifies the pagan Roman Empire, used by Satan as his chief agent in the government of the world. If M. C. B. is correct, then we have in this chapter an exact representation of the personal appearance of Satan. He has several heads and ten horns; he wears seven crowns; his color is red; and his tail enables him to cast down the stars. If he was the highest of the angels before his fall, he has undergone a surprising transformation. But we think that on reflection M. C. B. will see that these heads and horns are used as prophetic symbols, and that they do not pertain to the person of Satan. This must be the truth, as we will now show. It is said that the dragon who had seven heads and ten horns gave his power and his throne to the beast like a leopard, which also had seven heads and ten horns. Rev. 13:1, 2. And in chapter 17 this beast with the seven heads and ten horns is again brought to view. Verse 3. These heads are explained in verse 10, to signify seven kings, five of which had fallen, one of which then existed, and one had not yet come. The heads, therefore, represent successive forms of government before the empire was divided, for only one head existed at a time. The ten horns are explained in verse 12 to signify ten kings who had not yet arisen, but who were all to reign at the same time. These must, therefore, represent the empire after it was divided into ten kingdoms. The distinction between the dragon of chapter 12 and the beast of chapter 13 is marked by the fact that the dragon had crowns upon his heads and not upon his horns, which signified that he bore rule while the empire existed in its undivided state, for there was but one head at a time. The beast like a leopard, on the contrary, had crowns not upon its heads but upon its horns, which signified that he bore rule after the empire was divided into ten kingdoms. The dragon must represent the empire through which Satan ruled the world at the birth of Christ, and which sought to slay him as soon as he was born. We know that it was a Roman governor who sought the life of Christ. Matt. 2. In our next number, D. V., we will continue this subject.—Les Signes des Temps. The Coming Conflict.
By Ellet Joseph Waggoner
FOR more than thirty years Seventh-day Adventists have held that the people of the United States would make a law for the enforcement of Sunday observance upon all classes of persons, regardless of their nationality or religious belief. Although for many years there was no indication of such a movement, and the idea that such a thing could ever be done in this country was ridiculed, this denomination did not cease nor change their preaching, knowing that time would prove its truth. Their confidence did not arise from any fanaticism, but was based on a fair interpretation of the sure word of prophecy. It was this belief that led them to be so zealous in presenting the claims of God's law, especially of the fourth commandment. Knowing that the Bible recognizes no Sabbath but the seventh day, and that the only authority for Sunday observance is that of the Catholic Church, which regards the change it has made in God's law as the badge of its power, they justly concluded that the enforcement of Sunday observance would be causing all to receive the "mark of the beast." But those who receive this are threatened with a most terrible punishment, and it is plainly declared that those who are prepared for the Lord's coming will be the ones who have kept "the commandments of God, and the faith of Jesus," and "have the father's name in their foreheads." With this knowledge, they could do no otherwise than to earnestly proclaim the truth, not with any hope of hindering or preventing that which they saw must take place, but in order that all who wished to obey God rather than men, might know what his will is. Time has made the study of the above-mentioned prophecy almost unnecessary, except for the purpose of showing the exact fulfillment of God's word. The thing which was predicted is now upon us. There is a thoroughly organized party now in existence, whose sole object is to "maintain existing Christian features in the American Government, and to secure such an amendment to the Constitution of the United States as will indicate that this is a Christian nation, and to place all the Christian laws, institutions, and usages of our Government on an undeniable legal basis in the fundamental law of the land." This may not seem so bad to the casual reader, but when he learns that some of the "existing Christian features" are in direct opposition to the Bible, he cannot fail, if he be indeed a Christian, to regard it as a serious matter. It has been claimed, and is still by some, that it is not the design of this party to do violence to anybody's religious convictions, but we have seen too much to be deceived. In California and some parts of the East, the spirit of the movement has been clearly manifested. The zeal of very many arises, not so much from love to the Sunday, which is the only "Christian usage" that is made much of in this contest, as from hatred to the Sabbath of the Lord. We do not believe that even Seventh-day Adventists, as a general thing, realize the gigantic proportions to which this movement has grown, or the long and rapid strides with which it is now going forward. In the East, conventions are constantly being held; many men spend their entire time in advocating the measure. One Synod of the Covenanter Church, in Pennsylvania, pledged $10,000 for the support of the "National Reform Party" during the coming year. Their missionary efforts are very similar to those of our people; and when we remember what an amount of men and means the party has at its disposal, and that its views are by no means so unpopular as those we advocate, we can imagine the progress which is being made. One convention of two or three days' continuance, is usually all that is needed to settle the movement in a place. The local clergymen then take it up, and keep it before their people. They also take advantage of the temperance sentiment of the people, making them believe that this movement is the only hope for prohibition. The publishers of the Christian Statesman, the organ of the party, are urging their subscribers to send them names of those who are not receiving the paper, and then to follow up the sample copies which will be sent, by letters or visits, urging the parties to subscribe. In view of these things the General Conference, at its recent session, passed the following resolution:— WHEREAS, We, as students of prophecy, have for years anticipated the present Sunday movement, and understand that there is a conflict before us, the magnitude of which can scarcely be appreciated; and,
WHEREAS, Thousands of earnest Christians are laboring sincerely for the enforcement of the Sunday Law, who would not do so if the claims of the true Sabbath were placed before them; therefore,
Resolved, That we remind our people of their duty to place the great light which God has given them upon the Sabbath question before others; and we urge that this be done before the leaders of this Sunday movement have opportunity to represent the issues of this question in a false light. If this resolution is complied with, we have not much time to spare. Next year will be a great year in politics, being the time of the national campaign, and the "Reform Party" will not be silent. Our people will be brought face to face with this question, and how are they prepared for it? There are many who might do a great deal of good in their own neighborhood, by holding Bible-readings, if they only were qualified; but they do not feel that they are able to bring out the truth as it should be. Many believe the truth, but yet could not give a satisfactory reason for their belief. Such cannot hope to be able to benefit others, or even to hold their present position very long against the sophisms of the opposition. None should rest satisfied until they are intelligently sound in the faith. We quote from an article by Mrs. E. G. White, in the last Review: "Our people, who are expecting such great and important events soon to transpire, should know the reasons of their faith, that they may be able to give an answer to every man that shall ask them a reason for the hope that is in them, with meekness and fear. In his word God has revealed truths that will benefit his church. As a people, we should be earnest students of prophecy; we should not rest until we become intelligent in regard to the subject of the sanctuary, which is brought out in the visions of Daniel and John." These prophecies, and the sanctuary question, have been the subject of especial study in the Bible-class at Healdsburg College. Next term, beginning January 2, it is the design to connect with these the subject of the Sabbath, in all its bearings,—considering the Bible evidence for the seventh-day Sabbath, the claims and objections of the opposition, the Sabbath in prophecy, the change, and the restoration,—in short, all that pertains to this vital question. This will be done with special reference to the struggle into which, as upholders of Bible truth, we may expect to be forced very soon. The investigation will be very thorough, and all will have an opportunity to be sure that they understand what they believe. Shall we not anticipate the coming conflict, and fortify ourselves in our position? Those who hold these truths are but a little company, and there is a place in the work for every one. Even should our service be to "only stand and wait," let us wait as minute-men, ready for instant action wherever the Master may call us. And do not delay in your preparation, for the demand for laborers is urgent, and "the King's business requires haste." Now is the time. How It Was Told.
By Editor
THE following interesting item we clip from “denominational” news:— “A young Jewess residing at Pesth was lately about to marry, and when she was putting her papers in order it was discovered that, without the knowledge of her mother, she had been baptized shortly after birth, with the connivance of the midwife. The mother thereupon made representations against the validity of the baptism, but the minister of public worship, agreeing with the ecclesiastical authorities, decided that the act was perfectly legal and that the girl was a Christian.” Quite similar to the process in this country. Many a person is “made a Christian” in infancy, without his or her knowledge or consent, and the only possible method of finding out the fact is to look up the records. If the “Religious Amendment” would only make provision to sprinkle the whole population of the United States, what a deal of labor it would save in efforts to evangelize the people by the slow and uncertain process of preaching and teaching. But they have in contemplation a plan equally efficient and certain. It is to be taken as sufficient evidence of Christian character that a person keeps Sunday. This is the “one thing needful” which will hide a multitude of sins. Special Instruction.
By N. C. McClure
SINCE camp-meeting we have enjoyed the privilege of attending the special instruction for those who are preparing for greater usefulness in the Master's work. This course is well adapted to the wants of those who are advanced in life, whose time and circumstances will not admit of lengthy drill, who still feel the need of special preparation, that they may labor successfully in the cause. The Bible-reading is the most important of these exercises. This class numbers about thirty-five, ranging in ages from 17 to 60. A deep interest is taken in the study of the sanctuary, the prophecies, and history connected with them. The method employed is such that older people, whose habits of life seem to shut out the idea of school and study, need have no fear of not being able to learn,—short lessons, with plain talks, and frequent reviews until the subject is mastered, in the order, so that all may receive lasting benefit. Besides the study of the Bible we have a missionary class for teaching the practical working of T. and M. societies, the art of canvassing, missionary visiting, and letter-writing. A course of special instruction is given in reading the Bible and hymns, also in singing, for the benefit of those who can remain but a short time. Several entered these classes with doubts, in regard to their ability to learn; but after a short time they have succeeded in conquering the imaginary giant, thus showing that perseverance and earnest effort will give victory. We are sorry that more of our brethren and sisters who are advanced in life are not here to enjoy these benefits. Surely our best efforts should be put forth, in the cause of our soon coming Lord. God would have us "Workmen that need not be ashamed." This institution has been unmistakably planted by him. It is your school as much as your children's. North College Hall is a pleasant, inexpensive home, one in which you would do well to spend some time, for the sake of association and experience. We hope with the beginning of a new term that many will come and receive the benefits of these special privileges. Come and fit yourselves to hold Bible-readings with your neighbors and friends, and God will bless you in future labor as you have never been blessed before. Healdsburg College, Dec. 4, 1883. In addition to items given last week, we condense the following matters of general interest from the report in the Review and Herald:— It was resolved that Eld. B. L. Whitney take editorial charge of Les Signes des Temps, and all other papers that may be published at Bale, Switzerland. A resolution was passed favoring the opening of reading-rooms in the leading cities of this country, as soon as proper persons can be found to take charge of them. A Central Committee, consisting of Elds. U. Smith, W. C. Sisley, W. H. Littlejohn, E. B. Miller, and sister M. J. Chapman, was appointed for the newly-established Bible-reading Bureau. The conditions of membership are the payment of one dollar a year, and the furnishing of one or more original readings a month, to the committee. Such members shall receive a printed sheet monthly, containing one or more lessons for each week. Those who do not become members may receive the lessons by subscribing $5.00 a year. A committee of ten, appointed to consider a new view of the seven trumpets of Rev. 8 and 9, reported that they "see no occasion to change from the views we have formerly entertained." In view of the fact that thousands of earnest Christians are laboring sincerely for the enforcement of a Sunday law, who would not do so if the claims of the true Sabbath were placed before them, it was resolved to remind our people of their duty to place the light God has given them upon the question before others. And it was also resolved to publish a monthly paper in opposition to the Sunday-law movement. A resolution was adopted recommending that men of means, who have experience in the truth, visit or locate in prominent islands of the Pacific, that they may become acquainted with the customs of the people, learn the wants of the field, maintain colporteur work, and thus prepare the way for more direct missionary effort. Elds. Geo. I. Butler, Uriah Smith, J. H. Waggoner, S. N. Haskell, and W. C. White were selected as a committee to supervise the republication of "Testimonies to the Church." The following officers were elected for the ensuing year: President, Geo. I. Butler; Secretary, U. Smith; Corresponding Secretary, Mrs. F. H. Sisley; Treasurer, A. R. Henry; Executive Committee, Geo. I. Butler, S. N. Haskell, W. C. White, J. Fargo, O. A. Olsen. A YEAR since, two friends of a pastor were discussing the liberality of his people in providing for his comfort. "Why is it," said one, "that they are so much more generous toward their pastor than other churches, in proportion to their means?" "Because," said the other, "he has schooled them to such liberality toward the various benevolent causes of the day that they have come to apply the same scale of giving to himself and family." The answer was correct, and the principle is one of universal application. Another pastor, at a meeting of the Presbytery held in his own church, and with many of his people present, gave a timid apology for having neglected an important collection in which other churches had joined. His people were indignant. "It is not true," said the leading men after the meeting, "it is not true that the money could not have been raised. Our pastor knows that he had but to ask for it, and it would have been cheerfully contributed. We never knew of this matter, and are ashamed that such an impression of us should go abroad." The principle here involved is also of universal application. Will it not be found true that one of the greatest obstacles to the beneficence of the churches is the timidity of the pastors? Ministers are afraid to ask them to give. THE Sandwich Islands are a perpetual monument of what mission work can do. The late Charles Darwin was by no means a Christian, but he was a close observer, and he always recognized good springing from agencies in whose religious phases he had no sympathy. In comparing the condition of the Sandwich Islands, when he visited Tahiti in 1842, he says of the critics who were hostile to the missionaries:— "They forget, or will not remember, that human sacrifices, and the power of an idolatrous priesthood; a system of profligacy unparalleled in any other part of the world; infanticide, a consequence of that system; bloody wars, where the conquerors spared neither women nor children, that all these have been abolished; and that dishonesty, intemperance, and licentiousness have been greatly reduced by the introduction of Christianity. In a voyager to forget these things is base ingratitude; for should he chance to be at the point of shipwreck on some unknown coast he will most devoutly pray that the lesson of the missionary may have extended thus far." This is both candid and just, and will serve to perpetuate recognition of the grand work accomplished by the missionaries in the Sandwich Islands.—Christian at Work. While the Israelites dwelt in the house of bondage, and their Canaan was only the land of promise, the Edomites dwelt in their own habitations, and Seir was in their possession. The children of this world have their all in hand, and nothing in hope (Luke 16:25), while children of God have their all in hope, and next to nothing in hand. But all things considered, it is better to have Canaan in hope than Mount Seir in possession. The Believer’s Everlasting Light
"The sun shall no more go down, for the Lord shall be thine everlasting light." That is the believer's promise. "Unto you that fear my name shall the Sun of righteousness arise with healing in his wings." "The nations of them that are saved shall walk in the light of it, and the gates shall not be shut at all by day" (no sudden sunset shall cause alarm), "for there shall be no night there." On the night of the 2d inst., a mob took possession of the town of Wexford, Ireland. They attempted to burn the theater, where Major Whittle was holding revival services, and broke the windows of Protestant houses. Dresses were torn from ladies attending the services, and gentlemen were stoned, several being severely injured.