Earlier text: SAVED BY FAMILIESWe have seen that at the coming of the Lord all the righteous dead are raised, and all the righteous living are translated; and all, “together,” are caught away from the earth to meet the Lord: that all the wicked are slain upon the earth by “the brightness of his coming” and the terrors of that great day. We have seen that thus the earth is made desolate; and in this “land not inhabited,” Satan,—Azazel,—the antitype of the scapegoat, is cast out for the thousand years. This is the Millennium on the earth. But what of the righteous? What is their Millennium? Where are they during this thousand years? As already stated, at the coming of the Lord and the resurrection of the righteous, which is the beginning of the thousand years, all the righteous are caught away from the earth, even as saith the scripture: “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. Now, what next becomes of these? In his resurrection from the dead, Christ was “the first fruits of them that slept.” 1 Cor. 15:20. In connection with his resurrection also “many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many.” Matt. 27:50-53. This “multitude of captives” Jesus led when he ascended up on high. Eph. 4:8, margin. In this resurrection of the saints he “spoiled” the “principalities and powers” that were at enmity with God. And when he led these saints, “up on high,” this was his triumph over these principalities and powers. Col. 2:15. This resurrection of Christ and the saints was the antitype of the wave offering of “the first fruits” of the harvest, which, annually, on the sixteenth day of the first month, was waved before the Lord. Lev. 23:10-12. That wave sheaf of the first fruits offered to the Lord was a sample of the whole harvest. Accordingly, Christ and these saints rising from the dead, “the first fruits of them that slept,” as the antitype of that wave sheaf of the first fruits in the Levitical law, were a sample of the whole harvest of saints that should be gathered from all the earth, in all ages. As with these, so with all the others. And as these ascended up on high with Christ when he ascended, so will all the other saints from this world ascend up on high with Christ when he ascends again. Those who ascended to heaven with Jesus in triumph, after his resurrection, were seen by John in heaven. “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests.” Rev. 5:9, 10. Accordingly of all that shall be redeemed when Jesus comes the second time, and who ascend with him at the beginning of the thousand years, it is written: “And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.” Rev. 20:4-6. To this also witnesses the word in Daniel: “I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom.” Dan. 7:21, 22. “Judgment was given unto them.” What judgment is this? Bear in mind that the wicked are, at this time, in the thousand years, all dead. They have not been judged; their judgment is yet to come; for they “lived not again until the thousand years were finished.” It is true that, by their being wicked, and having been found wicked at the coming of the Lord, this settles it that they can not be saved; but that does not settle all the questions of the judgment as to them. Every man is to receive according to the things done in his body, “whether . . . good or bad.” 2 Cor. 5:10. Every man is to be judged according to his works. Rev. 20:12, 13. And since God is not an arbitrary governor or judge, but governs only with the consent of the governed, the judgment that shall come upon each of the wicked must be such, and so well understood, that all, even the wicked themselves, will acknowledge the perfect justice of it. Therefore the Lord, the righteous Judge, takes into his counsels concerning the final judgment all these who have been redeemed from the earth, who have been men among these other men who can not be saved, who know all the circumstances among which these men lived, sinned, and rejected salvation. The Lord Jesus himself came to this world and became a man, and lived thus among men, in order that he might be a righteous judge of those who must be lost, as well as a faithful high priest of all who shall be saved. And so it is written that not only the judgment is given to the saints, but: “Do ye not know that the saints shall judge the world? Know ye not that we shall judge angels? how much more things that pertain to this life?” 1 Cor. 6:2, 3. This is true, because the angels that sinned, as well as wicked men, are reserved unto judgment. 2 Peter 2:4, 9; Jude 6-8. And this judgment is given to the saints at the coming of the Lord; for it is written, “Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.” 1 Cor. 4:5.73 Thus, in the case of the righteous, the Millennium is in heaven. By the righteous the Millennium is spent in the presence of God, in company with Christ, in association with all the gladsome, heavenly host. They are priests of God and of Christ, and reign with him a thousand years. Thank the Lord. Who will not enjoy this blessed Millennium? All its blessings, its glory, and its joy are for all. And in the Third Angel’s Message the preparatory, gathering call of this grand Millennium is now sounding to every nation and kindred and tongue and people. Listen to the call. Accept the invitation. Get ready, get ready, get ready. “For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.” The Greek words are ἐκ νόμου, “of law,” not ἐκ τοῦ νόμου, “of the law,” signifying law in general, rather than any particular law. Thus the inheritance, exactly as justification, is received altogether by faith, and not at all by the works or deeds of any law. It can not possibly be otherwise, because the inheritance is the first and grand object in the call of Abraham. For, first of all, God said to Abram: “Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will show thee.” Gen. 12 : 1. And in this “he was called to go out into a place which he should after receive for an inheritance;” and when so called, he “obeyed; and he went out, not knowing whither he went.” Heb. 11 : 8. And since this inheritance is altogether in the world to come, and includes the whole world to come, it is absolutely impossible for any one ever to obtain it by works. It was and is impossible for Abraham or any other man ever to work enough to earn it; and so, since the inheritance is so utterly beyond all possible reach of the works of any man, in the nature of things it must come only as the gift of God, and can be received by men only by faith, altogether as the gift of God. And since the inheritance is the one great object in the call of Abraham, everything else that came from God to Abraham was only contributory to this great object: it was only to fit Abraham to enter upon and enjoy in all its fullness that wondrous inheritance which is the original and settled object of the call to him. For instance, God said to Abraham: “I will bless thee.” This blessing is essential to entering upon the inheritance; for no one who is under the curse can possibly have any part in the inheritance. Therefore, to be relieved from the curse, and to be put under the blessing, of God, is an essential to any one’s ever having any part in the inheritance. And this blessing upon Abraham, relieving him from the curse, and preparing him for the inheritance, was to be extended, through him, to all the families of the earth, that these also might be relieved of the curse and receive the blessing, and thus have a part in the grand inheritance. Again: we have found that in the covenant with Abraham there was sacrifice and a priesthood—the Melchisedec priesthood. This also was essential to the entering upon the inheritance, because “all have sinned,” and “without shedding of blood is no remission.” Therefore every one who will enter upon that grand inheritance must be absolutely cleansed and purified from all sin. But this can be done only by that great sacrifice which God made in the gift of his Son, and by the ministration of that priest and priesthood of Christ unto which he was ordained by God alone, “after the order of Melchisedec.” Thus the sacrifice and service of the priesthood are also essential in behalf of every soul who shall enter into that inheritance, and are essential in order that he may enter into that inheritance. Righteousness is essential to the entering upon that inheritance. It is an eternal inheritance: the righteousness, which alone can fit anyone to enter upon the inheritance, must be eternal righteousness. But the only righteousness that is eternal is the righteousness of God. To this no man can possibly attain by works, or anything that he can do. It is only the righteousness of God; and it can come to man only as the free gift of God, and can be received by man only by faith. Again: as this inheritance is an eternal inheritance, whosoever enters upon it must have eternal life in order to possess it. But all have sinned, and “the wages of sin is death.” How, then, can these who are subject only to death ever obtain eternal life by any works that they can do?—It simply can not be done. This life, therefore, being eternal life, must come from him who is eternal—the only source of eternal life, which is God. It can, therefore, come to men in no conceivable way except as the gift of God, and can be received only by faith. And since only in the way of righteousness is life, only in the way of eternal righteousness can be eternal life. And these both being essential to entering upon the inheritance, every soul who will ever enter upon that inheritance must have these. And they can come only as the gift of God, received only by faith. Thus the inheritance being the great and original object of the call of Abraham; that inheritance being altogether the gift of God; and it being impossible for man ever to have obtained it otherwise, it follows that everything that can help man unto that inheritance, and fit him for the inheritance, must also be altogether from God, as the gift of God, received by men only by faith. And since the blessing of God, the sacrifice and priesthood of Christ, eternal righteousness, and eternal life, are the essentials to receiving the inheritance; and since all these are utterly beyond any possible reach of man by anything that he can do, it follows that these all, in the nature of things, come as the gift of God, and are obtained by men only by faith in God. And, thank the Lord, he has given all these. He has given the blessing; for it is written: “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly things in Christ;” and “sent him to bless you, in turning away every one of you from his iniquities.” He has given his only begotten Son, the “Lamb of God, which taketh away the sin of the world.” He has made him our great high priest, who “ever liveth to make intercession” for us. He has given his righteousness, the free gift of God “unto all and upon all them that believe: for there is no difference.” To every creature he has sent his gospel, wherein is “the righteousness of God revealed from faith to faith.” He has given eternal life; for it is written: “This is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life.” 1 John 5 : 11, 12. And the Son of God says: “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.” John 5 : 24. Therefore the inheritance can not possibly be of law,—of any kind of law, nor of all kinds of law,—“for if the inheritance be of law, it is no more of promise; but God gave it to Abraham by promise.” Since God gave it to Abraham by promise, it can never come to any other person but by promise. And everything that God ever gave or ordained, after this promise, is, in the nature of things, contributory to the promise. And whoever would use anything that God ever gave after the promise, at any time or in any way, without, in such use, holding the promise in view, frustrates every purpose of God in the giving of those things. Therefore even though it had been a man’s covenant, yet, once confirmed, no man could disannul it nor add thereto. Much more, being God’s covenant, and being even doubly confirmed, it could not possibly be disannulled, neither could anything be added thereto. And since “to Abraham and his seed were the promises made,” and that seed “is Christ;” and since that covenant “was confirmed before of God in Christ,” anything that came afterward can not take the place of the covenant, neither can it be added to the covenant. WHAT DOES IT MEAN?
By Uriah Smith
A MARVELOUS and dangerous condition of things is to exist in the last days. The dangerous part is that the great day of the Lord will be near, and hasting greatly, veiled, in its silent and stealthy approach, by a great display of easy and prosperous times, and the sound of its coming drowned in the rush and roar of ordinary business and the swelling cry of “peace and safety,” and so the careless will be overtaken by it unawares. The marvelous part of it is that many, even under this state of things, will deliberately, though it may be unintentionally, set about the work of deceiving themselves and others in regard to the coming of that day. So the Lord, speaking to his disciples on this subject, says, “Take heed that no man deceive you.” And the great apostle to the Gentiles gives a most emphatic indorsement of this important sentiment in his instruction to the Thessalonians upon the same great theme, he says, “Let no man deceive you by any means.” What does it mean that these repeated cautions—for many others might be given—are thrown out upon this subject in the guide-book of our heavenward journey? When the great day is approaching in the pomp of its mighty heralds, and the foreshadowings of its stupendous results, would not everybody wish everybody else to know of it, and prepare to meet it? The question the disciples addressed to the Lord was one of most weighty consequence: “What shall be the sign of thy coming, and of the end of the world?” He did not hush them up by saying that that was a theme which it was not their province to study or inquire into, and therefore they should not trouble their minds in regard to it; but instead of this, he at once took up the subject in a profoundly serious manner, and gave the instruction couched in the language already quoted. “Take heed that no man deceive you.” Though spoken over eighteen hundred years ago, these words belong to the last generation, who will be concerned in the event itself, which is the subject of the discourse; and in this time we have not only the great fact that the day of the Lord is impending, demanding all watchfulness and care to be making the requisite preparation for that event, but we have this new element of danger to guard against; namely, that of being deceived by those whose efforts are calculated to lead us astray on this most far reaching of all occurrences in our experience. And what direction would a deception in this matter be likely to assume? There are three directions in which the enemy of our souls would be likely to press his deceptions upon the minds of those who are seeking for the truth. One of these is to lead men to think that something is a fulfillment of the prophecy when it is not; another is to lead them to think that certain things are not a fulfillment of the prophecy when they are, and should be so regarded, and acted upon; and the third is to lead men to think that they can know nothing about the subject, and so should dismiss it from their minds entirely. “Many shall come,” said Christ, “in my name, saying, I am Christ; and shall deceive many.” These are cases where that which is taken for a fulfillment of prophecy is not a fulfillment of prophecy; and yet he would have no one lean so far in this direction as not to recognize a fulfillment of prophecy when it does come; for he upbraided the stupid and undiscerning Jews in these words: “If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.” Here was a case where they did not take that to be a fulfillment of prophecy which was a fulfillment of prophecy, and they suffered a fearful loss thereby. Then the antediluvians and the Sodomites are adduced as examples of those who think that nothing can be known about these things, and that no attention should be paid to them. This last proposition is perhaps the most frequently urged upon the people, from the pulpit, through the press, and in private converse. How often, and with what assurance, the declaration is made by professedly heaven-sent teachers to the inquiring multitude, “The Lord will not come in10 your day or mine. We can not know anything about the question, therefore we should not trouble our minds about it in the least.” If this is so, and such directions should be followed, how could the instruction of Christ and his apostles be heeded? The very language itself makes it certain that the subject will be agitated, and erroneous views be set forth, which are liable to deceive and mislead the people, concerning the end of all things. The most common efforts, perhaps, which have been, and will be, urged upon the people, are those designed to show that what is presented as evidences of the coming of the Lord are not well taken or are misapplied, and do not show that the Lord is coming soon. And the influence drawing in this direction will be so strong that even some of the servants of the household will be in danger of saying in their hearts, “My Lord delayeth his coming.” Take, for instance, the great and ever-standing demonstration that the Lord is at hand, embodied in the preaching of the everlasting gospel, now going to all the world, at the conclusion of which, or when it shall have spread abroad sufficiently to be “a witness to all nations,” the end is to come. This is more specifically contained in the Third Angel’s Message of Rev. 14: 9–12. Is this message now going forth?—We say that it is; the objector says, No. How shall we test the matter? The prophecy is plainly stated, and the conditions involved in it are fully described. Now here is a people claiming, and proving by the clearest arguments, that this message is now due, and that they are giving it. They are calling upon men to listen, and take heed. If what this people claim is true, the end is near. If it is not true, what shall we do with the present movement? If this is not a fulfillment of the prophecy, then how can that prophecy ever be fulfilled? What new points of harmony or identity between the prophecy and the movement are to be established? What would constitute a fulfillment in harmony with the prophecy if this does not? This is a test question, which can be applied to all the prophecies. Now this movement that we call the Third Angel’s Message, in point of time and quality, that is, in its chronology and the nature of its work, meets all the conditions of the language in which it was foretold; and in the matter of magnitude, it is fast filling out the outlines drawn for it. Then we must take this for the true movement, or find ourselves plunged into an ocean of uncertainty, doubt, and despair. Take, again, the predicted disturbances in the physical world—signs in the matter of floods and fires, tidal waves, earthquakes, pestilences, and famines; and among men distress of nations with perplexity. “But,” says he who would allay all apprehension and quiet the people, “these things have always been, and always will be. They are no evidence that we are in the last days”—oblivious of the fact that the coming of these things in the right time, and in a strange, abnormal degree of intensity, makes them peculiar and noteworthy. Take the signs in the heavenly bodies, the sun, moon, and stars. “Well,” says one, “the darkening of the sun and moon in 1780, and the falling of the stars in 1833, can not be signs; for there have been many instances of that kind of phenomena, and the ones mentioned are no more signs than any which preceded.” This is the answer often made to the claim that 1780 and 1833 witnessed the phenomena that fulfilled the prophecy of Matt. 24: 29, and presaged the soon coming of the great day. But unless we dislocate the prophecy as to time, these events, as signs, are confined to a definitely fixed and limited period. Are there any other events of this kind in that period?—None. Are there any events of this kind, at any time, in all the world’s history, so prominent in appearance and startling in character?—The answer is again a negative—none! But it is claimed that there could have been nothing preternatural about the phenomenon of the falling stars; for science has demonstrated that these exhibitions appear by a fixed law of nature every thirty-three years. But 1899 was the closing year of one of those cycles, when the stars, if running on the scientific schedule, should have paid us a visit; and thousands of glasses were accordingly turned heavenward, and thousands of eyes kept constant vigil, that night in November, to catch a view of the visitants, which were expected within our domain. But the stars kept studious retirement, and thus served notice on the world that their movements were governed by a power whose workings science need not attempt to fathom. But still further it is claimed that we have not yet reached the fulfillment of Matt. 24: 29; for the phenomena there mentioned are to be witnessed on a grander scale than anything seen in the past; and that will be when Joel 3: 15, 16, is fulfilled; and all that is yet in the future. Undoubtedly the darkening of the sun and moon and the falling of the stars will be repeated, according to Joel 3: 15, in immediate connection with the coming of the Son of man. But let it be noticed that, as set forth in Matt. 24: 29, these phenomena are set forth as signs of the nearness of the day of the Lord, to lead men to prepare for that event. But Joel 3: 15 is too late for the presentation of signs for such a purpose. The scenes of Joel 3: 15 can not therefore belong in the same category with those of Matt. 24: 29. The latter, having been fulfilled, brings us into the time comprised in verse 33. So we are not to look to the future for the fulfillment of Matt. 24: 29. And if the phenomena should appear again, how could they be urged as a sign of the end? for, as mentioned above, the answer would fly to every lip, “These are no sign; for we have already had them in the past.” And it could hardly be expected that more startling appearances of this kind will ever be seen, except as a part of the convulsions of the great day itself, as foretold by Joel. But if Matt. 24: 29 has already been fulfilled, and instead of believing this and acting accordingly, we are led to look to the future for its fulfillment, which would lead also to a postponement of Joel 3: 15,—for Matthew must be fulfilled before Joel,—then we are deceived; and it is made possible that we may be taken by the final closing scenes of all, unawares. The only safeguard against being thrown off our guard, or led to wrong conclusions, is a minute study of the word of God, to know it so well that the least variation from it can at once be detected, and avoided. It is thus we treat the question of money; we become so well acquainted with the genuine bills that we can detect the least variation which shows a counterfeit, and so avoid it. Men may say, Give no attention to the subjects of “the last days,” “the coming of the Lord,” and “the end of the world;” do not trouble your minds with them; for you can know nothing about them. But Christ says, Study this question carefully; acquaint yourself with every feature of it; know all the truth upon it, so that you can detect any erroneous teaching concerning it. Which will you follow? This is what the caution means, “Take heed that no man deceive you.” U. S. GENERAL MEETING FOR DISTRICT 2.
By George A. Irwin
This meeting was held at Graysville, Tenn., January 4-14. The interest in the meeting was such that the day prior to the beginning nearly all the delegates were present; and by the time of the opening services all the workers in the mission field were present except two or three. At the first meeting, Thursday afternoon, the program for the coming days was announced, which consisted of an early morning meeting at half-past five, reading of the Testimonies at nine o’clock; talks by Sister Haskell, at ten o’clock, on Bible work and the necessary preparation for it; and at eleven o’clock the business meeting of the Conference. The afternoon services began at three o’clock, the first hour being devoted to Conference and miscellaneous business, and from four to five to a sermon by Brother Haskell. No public meetings were held in the church at night, but each evening from half-past six to half-past seven a talk was given in the parlor of the young ladies’ dormitory to the students of the school. Elder Allee was sick in bed the first few days of the meeting; and Brother and Sister Haskell had been expected to occupy. The attendance was the largest that has ever been at any general meeting held in this District, there being over one hundred persons present from different parts of the field outside of Graysville. From the first, the meeting was characterized by a devotional spirit, all seeming to have come for but one purpose,—to learn what the Lord had for us at this time. Close attention was paid to the reading of the Testimonies; and as the different Testimonies were read (which, taken as a whole, gave to each branch of the work its proper place), the confidence of those who had heretofore been a little wavering was fully restored, so that by the close of the meeting there was a unanimous expression of thankfulness for this gift that is among the remnant people of God. The labors of Brother and Sister Haskell were much appreciated. Hearty “amens” could be heard all through the congregation, as they dwelt upon the main features of our faith, which have made us a separate and distinct people. Beautiful light and truth were brought out by Sister Haskell’s studies on the sanctuary, and it was made clear that in this subject centers the whole plan of salvation, and from it radiates every ray of light on those distinctive features that we denominate “present truth.” These studies not only cheered the hearts of the brethren for the time being, but I trust they have been the means of inspiring in them a resolve and purpose more thoroughly to study the Word than ever before. The Lord especially blessed Elder Haskell as, from day to day, he stood before the people to unfold to them the beautiful truths of the third angel’s message. To many it seemed like new light, as, aided by the Spirit of God, he was enabled to bring out the great underlying principles of the message, which exploded many errors and beliefs that have been gaining a foothold in the minds of some. A full synopsis of these studies will be published in the Southern Review. The reports from the laborers in the field showed growth in the work since the last District Conference. Several new churches have been organized, and some church buildings erected, and a number of small church schools established. The school work received its due share of consideration, and the reports showed an encouraging increase and advancement. The Southern Industrial School was represented by the principal, Prof. C. W. Irwin. This school seems to be in a prosperous condition, the attendance being larger than heretofore, and of an older and more advanced class of students. The work being done is of a practical nature, so that young persons are being fitted to go out as church school teachers, as canvassers, or to engage in other work as the Lord opens the way. The school met with a loss in the burning of the boys’ dormitory, Sunday evening, the 7th. However, there is room for the boys in the unfinished part of the new dormitory for the girls, which was built last summer. A collection of three hundred and fifty dollars was taken to aid in finishing off this new building, while they are waiting for the insurance on the one that was burned. The winter term of the school, which is to be a special term for the fitting up of workers, began at the close of the Conference. Elder John A. Brunson will be connected with the school during that time, to conduct special work in Bible study. Brother S. M. Jacobs gave an interesting report of the progress of the work at the Oakwood Industrial School for colored students. Their new building is rapidly approaching completion, and they hope to have it ready for dedication at the time of their meeting. The building is thirty by sixty-four feet, four stories high, including the basement, and has a capacity for forty students, with a commodious chapel and recitation rooms on the first floor above the basement. They have at present fifty-five students, the majority of whom are of a more mature age and better class of students than heretofore. The withdrawal of Sister Hattie Andre from the school to accept a position in the school in Cooranbong, was a trial to the friends here; but all bade her Godspeed in her response to the call of the Lord. For the present, Brother B. E. Nicola is left alone in the management of the class work, only as he is assisted by some of the more advanced students. He has done acceptable75 work, and seems to enjoy laboring for this people. The following changes were made in the location of laborers in the field: Elder H. W. Pierce, at present connected with the Tennessee River Conference, will labor in connection with Elder R. S. Owen, in Mississippi. Elder B. F. Purdham, of North Carolina, will take the place in the Tennessee River Conference made vacant by the removal of Elder Pierce. Brother M. C. Sturdevant, who has formerly been laboring among the colored people in Birmingham, Ala., will take up work among this people in Atlanta, Ga.; and Elder W. L. Bird will take the place in Birmingham vacated by Brother Sturdevant. Brother J. R. Buster, of Kentucky, will also make Alabama his field of labor, under the direction of the director, Elder William Woodford. Elder M. G. Huffman will connect with Elder S. B. Horton in labor in Louisiana. Brother George W. Wells will connect with the work in the Cumberland Mission Field. Mrs. Laura Whitgrove will take up Bible work in Lexington, Ky. Elder L. C. Sheafe will labor at present at Camp Nelson, Ky. A few other contemplated changes were referred to the committee for further consideration. At the conclusion of the forenoon service on Sabbath, the 13th, Brother Fred W. Halladay was ordained to the gospel ministry, in harmony with a recommendation by the General Conference Committee at its fall session. The meeting closed Sunday afternoon with an earnest social meeting, which lasted for over an hour; and as the brethren parted to return to their different fields to take up their work anew, it was with an expressed determination to press the battle to the gate, and to labor as they had never done before for the salvation of souls. But the meeting that had been carried forward under such blessed influences, met with a sad termination in the sudden death of Sister S. M. I. Henry, which occurred on Tuesday, the 16th, at one o’clock in the morning. She came to the meeting in the beginning; apparently in good health and spirits; and in the first two days she spoke twice, with her usual power and freedom. Then, after Brother and Sister Haskell took up their work, she listened with intense interest, expressing her appreciation at different times of the new thoughts that she was receiving from their studies, and expressing a regret that she had not understood these things before, so she could have been a more acceptable laborer. She caught a little cold during the first part of the meeting, and missed one day. She then returned to the meetings, but was soon compelled to stop again, her cold soon developing into pneumonia, to which, owing to her weakened condition on account of her arduous labors of the last season, she succumbed. She had a comfortable place in Brother E. R. Gillett’s home, where every care and attention that was possible under the circumstances was given her, she having a trained nurse until the arrival of her son-in-law, Dr. F. M. Rossiter. A season of prayer was held around her bedside, in which Elders Haskell, Brunson, and the writer engaged. She did not ask for unconditional healing, but that the will of the Lord might be done in her case. She seemed to receive a great blessing at the time, and expressed herself as perfectly resigned to the Lord’s will; if that were to rest until he comes, she was satisfied; or if it were to be restored and go forward with the work she had mapped out, she was willing. She said that she had received a great blessing by attending the meeting; and that as she saw the truth in a new setting, she was led to search her heart as never before, and it had brought to her a sweet peace and rest in believing. The only regret she expressed was that she had not obeyed the Lord in taking periods of rest; and she requested me to admonish others bearing burdens of responsibility not to do as she had done. A memorial service was held in Graysville church the morning that her remains left for Battle Creek. The church was full, and a solemn awe pervaded the entire assembly, all seeming to feel that no ordinary person had passed away, but that in her death the message had met with a loss that could not readily be supplied. Remarks were made by Elders Haskell, Lane, Allee, Brunson, White, and the writer. At the conclusion of the service the whole congregation formed into line and followed the corpse to the train.