Earlier text: THOUGHTS ON BAPTISM—NO. 4.THE SIN OF WITCHCRAFT. (Continued.)
By John Nevins Andrews
II. What is the meaning of the terms used in the text? 1. The "familiar spirits" are so called because they associate with men, even the vicious and the degraded, in the most familiar manner. Their character is entirely unlike that of the angels of God, in that they form intimate union with wicked men, and unite with them in the works which God forbids. There is nothing in their manifestations that inspires awe, veneration, or reverence. But when the angels have visited men, so awe-inspiring has been their appearance that even God's most favored servants have fallen upon their faces with terror, or stood trembling in their presence. And hence the style of address so often used. Thus, Daniel, the "man greatly beloved," the angel strengthens by saying, "Fear not Daniel;" Dan. 10:12; to Zacharias, who was "righteous before God," he says, "Fear not, Zacharias;" Luke 1:13; to Mary, who had found favor with God, "Fear not, Mary;" Luke 1:30; to the holy woman at the sepulcher, "Fear not, ye;" Matt. 28:5; and to Paul, the most eminent of Christ's servants, "Fear not, Paul." Acts 27:24.199 2. Wizards are men who deal with familiar spirits. Women who do the same work are called witches. 3. That these persons are said to "peep" and "mutter" shows that the spirits who control them are identical with the "unclean spirits like frogs;" for this is the very language of frogs. Rev. 16:13. 4. Their teaching does not even purport to come from God, but from the dead. Thus the prophet expostulates with those who seek unto them: "Should not a people seek unto their God? for the living to the dead?" 5. The law and the testimony, by which their teachings are to be tested, is thus spoken of in the Scriptures:-- Ps. 19:7, 8: "The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes." Rom. 3:31: "Do we then make void the law through faith? God forbid; yea, we establish the law." James 2:9-12: "But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. So speak ye, and so do, as they that shall be judged by the law of liberty." 1 John 3:4: "Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law." Rev. 12:17: "And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God and have the testimony of Jesus Christ." III. Do the Scriptures treat the sin of dealing with familiar spirits, otherwise called witchcraft or sorcery, as a real sin, and one that is very heinous in the sight of God? 1. The Old Testament speaks as follows:-- Lev. 19:31: "Regard not them that have familiar spirits, neither seek after wizards to be defiled by them; I am the Lord your God." Lev. 20:27: "A man also or a woman that hath a familiar spirit, or that is a wizard, shall surely be put to death; they shall stone them with stones; their blood shall be upon them." Deut. 18:9-12: "When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the Lord; and because of these abominations the Lord thy God doth drive them out from before thee." 1 Sam. 15:23: "For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry." 2 Chron. 33:6: "And he caused his children to pass through the valley of the son of Hinnom; also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards, he wrought much evil in the sight of the Lord, to provoke him to anger." 2. The New Testament bears quite as pointed a testimony against witchcraft or sorcery:-- Gal. 5:19-21: "Now the works of the flesh are manifest, which are these: Adultery, fornication, uncleanness, lasciviousness, idolatry, WITCHCRAFT, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revelings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God." Acts 8:9-11: "But there was a certain man called Simon, which beforetime in the same city used sorcery, and BEWITCHED the people of Samaria, giving out that himself was some great one; to whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. And to him they had regard, because that of long time he had BEWITCHED THEM WITH SORCERIES." Rev. 21:8: "But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and SORCERERS, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone; which is the second death." Rev. 22:15: "For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie." These scriptures are sufficient to show that dealing with familiar spirits, otherwise called sorcery, or witchcraft, is a sin of fearful magnitude in the sight of God. Nor can it be said that this is an Old Testament sin, of which the New Testament knows nothing. For Paul, Luke, and John, or rather the Spirit of God speaking through them, class this with the vilest of sins; and exclude those who are guilty of it from any part in the kingdom. IV. What, then, is the sin of witchcraft, or of dealing with familiar spirits? The testimony of the Bible furnishes the answer to this important question. It is the holding of direct intercourse with Satan or his evil angels, under the name of conversing with the spirits of the dead. That dealing with familiar spirits purported to be dealing with the dead, is evident from the words of Isaiah: "When they shall say unto you, Seek unto them that have familiar spirits, . . . should not a people seek unto their God? for the living to the dead?" But we have a case of this very sin recorded at considerable length in the Bible, and to this let us refer. It is the case of Saul and the witch of Endor. 1 Sam. 28:3-20: "Now Samuel was dead, and all Israel had lamented him, and buried him in Ramah, even in his own city. And Saul had put away those that had familiar spirits, and the wizards, out of the land. And the Philistines gathered themselves together, and came and pitched in Shunem; and Saul gathered all Israel together, and they pitched in Gilboa. And when Saul saw the host of the Philistines, he was afraid, and his heart greatly trembled. And when Saul inquired of the Lord, the Lord answered him not neither by dreams, nor by Urim, nor by prophets. Then said Saul unto his servants, Seek me a woman that hath a familiar spirit, that I may go to her, and inquire of her. And his servants said to him, Behold, there is a woman that hath a familiar spirit at Endor. And Saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night; and he said, I pray thee, divine unto me by the familiar spirit, and bring me him up whom I shall name unto thee. And the woman saith unto him, Behold thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards out of the land; wherefore then layest thou a snare for my life, to cause me to die? And Saul sware to her by the Lord, saying, As the Lord liveth, there shall no punishment happen to thee for this thing. Then said the woman, Whom shall I bring up unto thee? And he said, Bring me up Samuel. And when the woman saw Samuel, she cried with a loud voice; and the woman spake to Saul saying, Why hast thou deceived me? for thou art Saul. And the king said unto her, Beot not afraid; for what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth. And he said unto her, What form is he of? And she said, An old man cometh up; and he is covered with a mantle. And Saul perceived that it was Samuel, and he stooped with his face to the ground, and bowed himself. And Samuel said to Saul, Why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed; for the Philistines make war against me, and God is departed from me, and answereth me no more, neither by prophets, nor by dreams; therefore I called thee, that thou mayest make known unto me what I shall do. Then said Samuel, Wherefore then dost thou ask of me, seeing the Lord is departed from the flee, and is become thine enemy? And the Lord hath done to him, as he spake by me: for the Lord hath rent the kingdom out of thine hand, and given it to thy neighbor, even to David; because thou obeyedst not the voice of the Lord, nor executedst his fierce wrath upon Amalek, therefore hath the Lord done this thing unto thee this day. Moreover the Lord will also deliver Israel with thee into the hands of the Philistines; and to-morrow shalt thou and thy sons be with me; the Lord also shall deliver the host of Israel into the hands of the Philistines. Then Saul fell straightway all along on the earth, and was sore afraid, because of the words of Samuel; and there was no strength in him; for he had eaten no bread all the day, nor all the night." We have in this scripture a particular account of the sin of witchcraft as practiced in the days of ancient Israel. Dealing with familiar spirits in those days was precisely the same as the present work of consulting the dead through the spirit mediums, known as modern spiritualism. We will next consider the facts in this case. (To be Continued.) J. N. A. THE CAMP-MEETING.
By Editor
WE have received very cheering reports from the camp-meeting in Tulare Co. It was appointed to close on Wednesday the 28th, but the interest was so great, and the requests so urgent that it was decided to hold it over another Sunday. A special effort had been made by some to excite prejudice against the meeting in advance, which only increased the interest to hear. As in every other place this season, Sister White has been received with marked favor. None of those who went from here have returned at the time of our going to press, but an interesting report has been furnished, which will be found in this paper. SYNOPSIS OF THE PRESENT TRUTH
By Uriah Smith
THE 70 WEEKS AND 2300 DAYS (CONTINUED). WE have now examined the four grants made by the kings of Persia in favor of the Jews, which are the only events to which we can look as the decree to restore and to build Jerusalem. We have seen that the first, second and fourth do not contain the essential features necessary to constitute that decree; but that the third, the decree to Ezra, fulfills the conditions of the prophecy in every particular:— 1. It contained all the elements necessary to constitute such a decree, and when carried out, resulted in the thorough restoration of the Jewish state. It answered to the prophecy fully in this respect. 2. From the commencement of the work by Ezra, to the last act of reformation by Nehemiah were just forty-nine years, which is the exact period allowed in the prophecy to this work. 3. As this decree went forth B. C. 457, the sixty-nine weeks or 483 years which were to extend to the Messiah the Prince, reckoned from the commencement of the work in the autumn of that year, bring us to the autumn of A. D. 27, when our Lord was baptized by John in Jordan and went forth preaching “the time is fulfilled.” Mark 1. Three and a half years from this, to the midst of the seventieth week, bring us to the spring of A. D. 31, where it has been demonstrated that the crucifixion took place. Three and a half years more, the last half of the week, terminate the 70 weeks or 490 years in the autumn of A. D. 34. Here then we stand at the end of this great period which Gabriel in his explanation of the 2300 days, told Daniel was cut off upon Jerusalem and the Jews. There is this one grand fact yet to be noticed: If the first 490 years terminated in the autumn of A. D. 34, the whole period ended in the autumn of A. D. 1844. For 490 taken from 2300, leave 1810; and 1810 added to A. D. 34, where the 490 terminate, make 1844. Previous to 1843 the light concerning the going forth of the decree in B. C. 457, had been clearly set forth. The end of the 2300 days was therefore confidently expected in 1843; for 457 years before Christ, and 1843 after, make just 2300 years. But the fact was overlooked that it takes 457 full years and 1843 full years to make 2300; and that, consequently, if the period had commenced with the very first day of 457, B. C., it would not end till the very last day of 1843, A. D., and that therefore, if a portion of the year B. C. 457 had elapsed before the 2300 days commenced, these days would cover, before they terminated, a corresponding portion of the year 1844. And when it was taken into consideration that the midst of the seventieth week was marked by the crucifixion, which was in the first Jewish month in the spring of 31, and that the 70 weeks would therefore end in the seventh month, autumn of 34, it was at once seen that the days began not with the starting of Ezra from Babylon in the spring, but with the commencement of the work at Jerusalem, which it is not probable could be earlier than the seventh month, autumn, of 457; and commencing at that point they must extend to a corresponding point in the year following 1843, and consequently end in the seventh month, Hebrew reckoning, in the autumn of 1844. Such was the chronological argument upon which the preaching of the Advent doctrine of 1844 was based. It was good then; it is good now. Notwithstanding all the efforts that have been made to remove the dates, Honesty is at last compelled to let them stand as they were then placed. There are no Sampsons in the land who can pluck away these pillars of the temple of truth. With the great fact before us that the 2300 days would end in the autumn of 1844, we reasoned as follows: 1. The Sanctuary, according to the prophecy, is then to be cleansed. 2. The earth, or the land of Palestine, is the Sanctuary. 3. Its cleansing is to be by fire at the revelation of the Lord Jesus. 4. In the “example and shadow of heavenly things,” the high priest on the tenth day of the seventh month, entered the holies of the earthly sanctuary, to make an atonement and came forth to bless the people. We therefore confidently expected that our great High Priest would descend from heaven in flaming fire and bring deliverance to his people, on the tenth day of the seventh month of that year in which the 2300 days should end. We need not mention how painful was the disappointment, or how the hopes of God’s expectant people were as effectually crucified as were those of the early disciples when they beheld their Master bleeding upon the cross. There had been a mistake somewhere. Where was it? could the mystery be solved? Not a few made a precipitous retreat into the world again; and some flew off on a tangent into the most extravagant fancies. But independent of these, three general divisions have arisen from the body of believers as it then existed, each claiming to give reason why we did not at that time realize our hope. 1. The reason offered by the first class is that the seventy weeks are no part of the 2300 days; that the two periods have different starting points; and that the former affords no key to the explanation of the latter. It requires but a glance to see that this view sets aside entirely the important period of the 2300 days; for if the seventy weeks do not mark its commencement, we challenge the world to tell us where it does commence, or of what possible use it can be on the sacred page. So much then of revelation, yet remains unrevealed. 2. The second class have attempted to re-adjust the 2300 days by tearing up the original dates, astronomy and history to the contrary notwithstanding, and so arranging them as to make the point for the cleansing of Palestine or the burning of the earth fall in the future, as it is quite evident that neither of these events has taken place in the past. 3. The third class take the position that the conceptions at first entertained concerning the Sanctuary and its cleansing were incorrect. The positions held by these various classes, we will next briefly notice. IS SIN NECESSARY TO THE EXISTENCE OF LAW?
By R. F. Cottrell
A GREATER number of flat contradictions, in so small a compass, cannot, I think, be found, than are huddled together in the compass of fifty pages of a tract by Eld. M. Grant, entitled, “The True Sabbath,” in which he tries to prove that there is no Sabbath for this dispensation, and also that Sunday, the day so generally observed by Christians, is the true primeval, Edenic Sabbath, and should be kept. On p. 29 of his tract he says, “From a careful examination we are satisfied that ‘the law’ never means the ten commandments.” But on p. 13, he says of those who keep the seventh day, “They have turned back from Christ to Moses; from the new to the old covenant; from the gospel to the law.” If the ten commandments are not the law, how can keeping the Sabbath of the fourth commandment be turning back to the law? Now let us examine a grand argument. On p. 37 he200 designates the decalogue as “No. 1,” and argues that it has been abolished. He says: “No. 1 does not contain a single precept that will be needed by the saved in the world to come. Look over the ten commandments. Will these be necessary in the kingdom of Heaven? Does any one believe it? Will a holy man need a commandment telling him he must not murder, steal, swear, lie, or commit adultery?” Now I submit that a fallacy more bold was never put forth as a sober argument. A holy man does not need these commandments; and why? because he breaks them? No; but because he would not break them. Therefore he keeps them. Are they not law—the rule of a holy life—because a holy man does not break them, but keeps them perfectly? Is it impossible for them to be the good man’s law unless he breaks them? Is a law not a law, because it is not transgressed? Is sin necessary to the existence of law? If this be so, then sin and misery must be perpetuated eternally, or every righteous principle of the law of God must be abolished. But the design of the Elder’s argument is to prove that the Sabbath of the decalogue is not now binding. This is the point in the controversy. But should it be admitted that his argument is sound, that there will be no law against murder, theft, profanity, or lying in the world to come, because they will not be needed, still it is a fact clearly revealed in prophecy that the Sabbath will be observed there. See Isa. 66:22, 23. The Sabbath will be there, needed or not needed. So his attempt to prove that the Sabbath commandment is abolished only proves that the other nine are! I should rather say that his effort has proved himself demented,—that the enemies of God’s law are not of a sound mind. In quoting from Neh. 9:13, 14, Eld. G. not only substitutes the for thy, but he garbles the text so that its meaning is perverted. It is no perversion to abbreviate a text by dropping clauses that have no bearing upon the argument; but so to mutilate it as to change its sense is perversion. Neh. 9:13, 14 makes a clear distinction between the law and Sabbath which God gave in person directly by his own voice, and the statutes and judgments which were given by the hand of Moses. But Eld. G. says, “We read the Lord made ‘known unto them’ the ‘holy Sabbath . . . by the hand of Moses.’” Now the text as it is does not say that. But it shows very clearly that God gave with his own voice “right judgments, and true laws, good statutes and commandments,” together with his holy Sabbath, and besides this, commanded them “precepts, statutes, and laws, by the hand of Moses.” Reports from the Field.
By Ellen G. White
THE SOUTHERN CALIFORNIA CAMP-MEETING.
This meeting commenced April 22, about three miles from Lemoore. We came upon the ground Friday, April 23. Up to this time we had had almost constant rain. But although we had traveled to and from our appointments in various places while the rain was pouring, every Sabbath and first-day had been pleasant. We had not a little anxiety lest the rain would continue during our camp-meeting; but not a drop has fallen since we came on the ground. We were happily surprised to find a very neat and pleasant encampment. Forty-three tents are pitched in a square around the large pavilion tent. The restaurant is the best conducted and arranged of anything of the kind we have ever seen at our camp-meetings. The two long tables in the dining tent, are liberally supplied with a variety to meet the wants of all. We found well furnished tents, comfortable and inviting, for those who came to labor, and who needed rest so much. The meetings have increased in interest from the first. The outside interest has been unusually good. Much prejudice has existed in this vicinity against our unpopular doctrines, but this meeting will give the people a better opportunity to learn what we do believe. On Sabbath, we spoke more than an hour on the love of God, after which, between one and two hundred signified their desire to seek the Lord, by coming forward. Many testimonies of confession were borne, and a fervent season of prayer followed. It was a solemn occasion. The sweet assurance of the Spirit of God was ours as we sought by earnest intercession, and living faith, to place ourselves in connection with the Hearer of prayer. Light from the throne of God was reflected upon us. Those who were seeking the Lord, repaired from this meeting to tents selected for the purpose, where the work was continued more thoroughly. These meetings were beneficial. Testimonies were borne, and interesting experiences related. One brother said he used to drink, use tobacco, and gamble. He would often feel convicted that it was wrong to indulge in these things, but there seemed to be a bewitching power about them to hold him, and under the influence of temptation every good resolution would be broken. When he heard the doctrines proclaimed by S. D. Adventists, he became convinced of their truthfulness, and hearing it stated that it was in the power of all to overcome their strong appetites and sinful indulgences if they asked the Lord to help them, he commenced to pray for strength to resist temptation, and the Lord heard and answered his prayers. These practices once so attractive to him, he stated were now repulsive. He had a great desire to become more thoroughly converted. He felt that he was holding the truth only with the tip ends of his fingers, and unless he continued to pray, his hands would slip off, and then his strength would be gone, and he would be as bad as ever. In our next social meeting, nearly all who bore testimony expressed their thankfulness to God for the blessings which they had received the day before. Some stated that for the first time in their life they could say that they knew that their sins were forgiven. This was indeed a precious Sabbath to those assembled to worship God on this encampment. Sunday morning, teams commenced to pour their loads of living freight upon the ground. The encampment seemed barricaded with phaetons, spring buggies and wagons, header wagons and long hay wagons, filled with chairs. Some came from twenty miles around with their families. Eld. Haskell spoke in the forenoon with great clearness. I spoke in the afternoon on the subject of Christian Temperance. Pledges were then circulated, to which one hundred and thirty names were signed. Our own people had quite generally signed before this. Monday and Tuesday many responded to the invitation to seek the Lord, and on both occasions marked progress was made in coming nearer to the Lord, making an entire surrender to God. One who had long been wandering in the mazes of infidelity, for the first time took his stand openly with the people of God, and placed his feet firmly upon the Rock of Ages. He stated that he expected people would say, "Why do you unite with that people; they are poor." But his answer was, "I am poor, and therefore will unite with them to seek for heavenly riches. They will say, These are ignorant people. Well, I am ignorant, and wish to unite with them that we may together connect with the great Teacher, and obtain that wisdom which comes from the source of all wisdom. They will say, these are humble, low people. Well, I wish to come with them to the foot of the cross, and humble my heart and will to the mind and will of Christ." Thursday I spoke upon the unity which should exist among brethren. I felt convinced that why the Spirit of God did not come into our meetings in a more marked manner was because of the dissentions which are allowed to exist among brethren. With some there existed envious and jealous feelings, evil surmisings, tale bearing, and fault-finding. These were referred to by the apostle as a root of bitterness whereby many are defiled. Many all through the camp-meetings professedly worshiping God and keeping his commandments, while these very evils are cherished in their hearts. Such receive no lasting good, because they do not purify their hearts and cleanse the soul-temple. Some murmur against their brethren, and then, as it is but a step farther, they murmur against God because they do not feel happier, when the hindrance is in themselves alone. They are proud and unyielding; self is their cherished idol, and they would not dethrone it that Jesus might be enshrined in their hearts, therefore there were a jumble of inconsistencies. We made a special call for all of this class to separate themselves from the congregation and especially seek the Lord. Many came forward and several confessions were made, and yet the work did not go as deep with some as we felt it should. Our earnest supplications once more ascended to God in their behalf. Again the Lord drew near to us, and his Holy Spirit rested upon us. When we arose there was a marked change in the countenances of some. The darkness and gloom had been rolled away, and light, peace, and joy had flooded their souls. Their faces were lighted up, and all seemed eager to express their thankfulness for what God had done for them. The brother who had been a gambler, drinker, and tobacco-user bore a clear testimony. Jesus had blessed him as never before. He felt that he was a converted man. All was peace and joy. Several bore a similar testimony. The meetings were to close Wednesday, but on Tuesday the brethren entreated us to remain over another Sabbath and Sunday. Some plead with tears that we should not leave them, for the work was only just begun, and much would be gained if the meetings could continue. We decided to comply with the request, and in obedience to our convictions of duty to continue our work. We felt deeply anxious for this dear people. Some have had but a short experience; they need to know more of the way of life. Many have confessed to fretfulness, quick temper, impatience, and fault-finding. Oh! how our hearts are drawn out for this class, knowing that many will not realize how offensive these sins are in the sight of God until it is too late for them to form new characters and be cleansed by the blood of Christ. We feel like entreating all who are indulging in these sins to put them away and build up a character upon the true foundation, Jesus Christ. A new and symmetrical character may be formed by laying up one grace and good deed upon another, thus climbing Peter's ladder of eight rounds in sanctification. A character thus built will be harmonious in all its paths. Faith will sustain works, for faith works by love and purifies the soul. In some respects this meeting is unlike other camp-meetings. It has always pained my heart to see our brethren in a hurry to pull down their tents and return home after being in camp only two or three days. Before they have really entered into the spirit of the meeting, they strike their tents and return to their worldly cares and perplexities. The last two or three days of the meeting are needed by every one, and the first days are needed to get into a position where the last days will benefit them. The varied instruction given is not from man. It is Christ speaking through his representatives, and not an occasion of this kind should be regarded with indifference. If absent from one meeting you may fail to receive a message sent to you from God, and as the result you may fall under temptation, because the instructions and warnings placed within your reach you did not receive. The people here are hungry for knowledge, and they say, "We know not when we shall have so much help again, perhaps never, and we want to keep it as long as we can." A few have come home forty miles and this morning returned bringing with them some who had not been on the ground before. It is a satisfaction to labor for a people who are so anxious to be helped, and who will appreciate the labors bestowed upon them. The last two days, Thursday and Friday, have been the best of the series of meetings. The five o'clock social meeting this morning was the best we have had. Brother was on knees confessing to brother; there were broken hearts, tears, and forgiveness, and rejoicing. We expect to see more of the salvation of God ere this meeting closes. As there is no response to the earnest and hearty invitation of our California Conference for laborers to come to their help on this coast and for the North Pacific mission, we feel it to be our duty to labor where they are in such suffering need of help. We stated that we would attend the camp-meeting in Des Moines, Iowa, and other large gatherings as our strength would permit. But the disappointment of our people in their expectation of help on this coast fastens me here and in Oregon the coming summer. My labors have been well received wherever I have been. I would not ask for a greater appreciation of my labors than I have received from our people here, and there has not been wanting expressions of appreciation from those not of our faith. I dare not tear myself away from this field unless God should clear my way and clearly indicate my duty in that direction.
Lemoore, May 2, 1880. HOPE, VERMILLION CO., ILLINOIS.
By J. F. Ballenger
Our meetings in Bloomington, April 3, 4, were a success. Brethren from Leroy and Mackinaw were present. All received a blessing from the Lord in celebrating the ordinances. Sunday morning four were baptized. In the afternoon Sister Ida Ballenger lectured before the Ladies' Christian Union Temperance Association, in the Washingtonian Hall, to a large and attentive audience. The lecture was well received, and was noticed in high terms by the city press. A collection was taken up, and $9.00 received to defray the expenses of the lecturer. Miss B. was invited to speak again the following Tuesday evening, which she did to a crowded house. We think these efforts have made us many friends in Bloomington. The church held a business meeting first-day evening. Steps were taken to perfect the organization of the church. Sixteen signed the covenant set forth in the church record book, and also the usual pledge to sustain the cause of God with their means. Others here will join the church by letter. A lot was secured on which to erect a meeting-house which we hope to have ready for dedication by the 4th of July. GERMANY.
By John Nevins Andrews
BRO. ERTZENBERGER has gone to labor in the German canton of St. Gallen on the frontier of Austria. Last year a Baptist brother from this canton heard Bro. E. preach in Canton Vaud, and embraced the Sabbath; and since his return home he has been actively engaged in instructing his friends on this subject. It is in consequence of his earnest appeal for help that Bro. E. has gone to St. Gallen. Bro. Ertzenberger writes that he has obtained a hall for public lectures, and that there is considerable interest to hear the truth. We send him a part of the German papers just received. J. N. ANDREWS. BEAVERTON, AND SALEM, OREGON.
By Isaac D. Van Horn
Previous to the quarterly meeting in Beaverton we held a series of meetings in our meeting house. We enjoyed freedom in discussing the different points of our faith, and more especially those points which relate directly to salvation through Christ. The church and a few outside showed good interest in the meetings, but most of the people were too much prejudiced to receive much benefit from the word preached. The meeting resulted well, for at our quarterly meeting six joined the church, five of whom were baptized. The blessing of the Lord was returned again to hearts that had become cold and discouraged, and the whole church has been greatly revived. The church now numbers twenty-nine members, nearly all of whom are earnest workers in the vineyard. They are in harmony with every branch of the truth. The Sabbath-school department is receiving special attention. We are ready to engage in any enterprise that will advance the precious cause of Christ. We are looking forward with great interest to our camp-meeting this year, believing that we shall see good results. The second Sabbath and Sunday in April, I spent with the church in Salem. We held six meetings with them, all of which were well attended. After being absent from them for about six months we were much pleased to find them manifesting so much zeal in their meetings. The Sabbath-school of this church is growing in interest. The blessing of the Lord was with us. Two were baptized and united with the church. We enjoyed a precious season celebrating the ordinances. At one of our meetings matters pertaining to the Conference and Camp-meeting were taken up. The Brethren in Salem regretted much that it had been decided to hold our camp-meeting this year at some other point. We told them an objection to Salem was that our camp-ground was so far from the city. One brother suggested that we hold it on Marion Square in the city. I then stated that if the church would obtain the privilege of the Square that we would hold our meeting in Salem. A committee of three was appointed, and a letter I have just received informs me that they met with no opposition in obtaining the Square for our camp-meeting. So we have decided to change the place of our camp-meeting from Cornelius near Hillsboro to Salem. So the Salem church cheerfully accept the burden of our camp-meeting another year. As we see the providence of God in opening the way for our meeting to be held in so beautiful a place in the city of Salem, may we all so do our part as to favorably impress with the truth many of the people of that city. NOBLE, RICE CO., KANSAS.
By R. F. Barton
The cause of truth is onward here, for which we praise the Lord. Eld. J. M. Rees, of Indiana, has lately been with us, and spoke several times, which gave a new impetus to the work. It is the earnest desire of many in this part of Kansas that Bro. Rees make this State his future field of labor. Bro. and Sr. Enoch also spent a few days here, rendering efficient aid. Three more families, for whom we had long been anxious, are keeping the Sabbath of the Lord. Yesterday eight were buried with Christ in baptism, and a church of thirteen members was organized, and a leader, clerk, and treasurer were chosen. In the evening we had a precious season attending to the ordinances of the Lord's house, all the church taking part for the first time. Several from the Sterling church were with us. Brethren, pray for me and the work here. WALKERTON, INDIANA.
By A. W. Bartlett
The Spirit of God is greatly blessing in this field. Up to the present time, twenty-four have signed the covenant. Two of this number were formerly Sabbath-keepers, but have re-dedicated themselves to God. A good lot has been donated for the location of a church-building for our occupancy; and since we have been denied the privilege of preaching in either the Baptist or the Methodist church, the indications are that liberal donations will be made for the erection of a S. D. A. house of worship at Walkerton. Pray for the work here. PENNSYLVANIA.
By John G. Saunders
AFTER my last report, I continued the meetings in Hector, Potter Co., a week or so. Bro. D. B. Oviatt joined me, and rendered efficient help. He was with me about two weeks here and at West Pike. At the latter place, although the brethren had had no ministerial help for eight months, the light was shining brightly. This church numbers only nine members, but it is an example to larger ones. May the Lord bless them. Here we parted with Bro. Oviatt. I spent some time in McKean county with the Port Allegheny church. Made two visits to Hector and vicinity; found all but two holding on to the truth, and one of these was our United Brethren preacher. The truth was too strait and the road too narrow; persecution came because of the word, and he soon became offended, and is now lifting up his heel against us. There are from sixteen to twenty who seem to be firm. Nearly all who were using tobacco have left it off, also pork. One sister about eighty-four years old has laid aside her tobacco; she united with the Sunderlinville church at their last quarterly meeting. This is a good example for younger people to follow. J. G. SAUNDERS. WATAUGA CO., NORTH CAROLINA.
By L. P. Hodges
The April quarterly meeting of the Watauga church was held last Sabbath and Sunday. We had a profitable meeting. I spoke Sunday on the mark of the beast, and those upon whom the seven last plagues will fall. The Lord gave me liberty. Two good brethren united with us in church fellowship. One of them came from the Baptist church; the other was a licensed preacher from the Protestant Methodists. The last-mentioned desires to be baptized by a Seventh-day Adventist minister. Others will unite with us at our next quarterly meeting, July 4, 5. There is some outside interest here. In Wilkes county two have commenced to keep the Sabbath since my last report. I shall visit them soon. Two more in the western portion of Watauga county are observing the Bible Sabbath, one of whom is a licensed Baptist preacher; and a great many more are interested. I think a church could be raised up there, if a good S. D. A. minister could be with them a short time. I hope some one will come South to help us. We have a healthful climate here in the mountains of North Carolina. If any brother thinks of coming to this State to labor, will he please correspond with me at Moretz Mills, Watauga Co., N. C. If a minister will come here, he will be at no expense for board or conveyance (on horseback). There is little political disturbance in this vicinity. Our brethren and sisters are quite prompt in paying s. B. We are trying to do what we can for the cause of truth, and the Lord is with us. We give God all the glory. Pray for us, dear brethren and sisters. CUSTER CO., NEBRASKA.
By Charles L. Boyd
THROUGH the influence of two families who have moved here from the Farmer's Valley church, the way was opened for meetings. Fourteen, in all, have signed the covenant. We organized a Sabbath-school; and a club of Instructors is paid for. Two subscribed for the Review.
April 13. CHAS. L. BOYD.