The Signs of the Times, Vol. 8, No. 34; Special Edition, No. 1
Humility Before HonorPage 1
Earlier text: Make an Effort“A Dead Shot on Sabbatarians!”
A WRITER in the Bible Banner says that 1 Cor. 15:4—Christ was raised the third day—“is a dead shot on Sabbatarians, when viewed in all its bearings.” Probably our readers remember the selection which appeared in the Signs some weeks ago about “upsetting Moses.” It is difficult to tell how many times Moses has been upset, and yet the enemies of the Bible, especially of the Pentateuch and the history of creation, are still busy at their never-ending task—upsetting Moses! If Moses were like ordinary people, one thorough upsetting would answer the purpose. But no; it is both a constant and very laborious work to upset Moses. In like manner we have seen many “dead shots on Sabbatarians.” They have been shot dead, wiped out, killed, exterminated, more times than we are able to number. We have heard many a lusty antinomian Samson demolish the Sabbath and its adherents, base and fabric, with greater ease and effect than Samson of old slew his enemies. But when we came to hunt for the slain we were impressed with the fact that his weapon does not do as thorough execution against the Sabbath of Jehovah as it did of old when used against the Philistines. Now, reader, prepare to be greatly astonished, for this author of the “dead shot” in the Banner has received a flood of light on the subject which, he says, nearly made him shout aloud. The gist of the whole matter is found in the following extracts:— “The lamb, being always slain on the 14th day of the month, must, as to time, be the third day before ‘the morrow after the Sabbath,’ therefore the lamb must always be slain on the sixth day of the week, or the morrow before the Sabbath—Friday.” “This arrangement of God, as brought out in Leviticus, makes the 15th of Abib always a weekly sabbath, and it always was the first day of unleavened bread.” After a long, long argument to prove the above, and that the resurrection was on Sunday, he says:— “This is a vital point, and it is clearly established, proving that the 15th of Abib or Nisan was a yearly, weekly, Sabbath, thus clearly establishing the fact that the regular succession of Sabbaths were broken yearly.” The animus of the article is stated, to prove to a “Saturday Sabbatarian minister” that “the 14th day of the first month always came on Friday,” and that “the ‘morrow after the Sabbath’ of Lev. 23:10, always came on the 16th day of Abib.” The latter of the two propositions really needs no proof, and may be admitted. It has no possible bearing on the Sabbath question. That the fourteenth day of Nisan always fell on Friday is as easy to prove as it is to prove that the fourth of July always comes on Sunday! If it has not been so in the past, it will no doubt soon be so, for anything imaginable can be proved to help Sunday; and it would be a notable accession of glory to the “time-honored American Sunday” to have the fourth of July always come on that day. The writer requests that if any do not coincide with his views, they will write to him privately on the subject. As we have not the honor of his acquaintance, and do not know his address, we are compelled to take this method to say a few words concerning his argument. To say that the fourteenth day of the first month of the Hebrew calendar always came on Friday, and the fifteenth day always came on the weekly Sabbath, is one of the weakest assumptions any one ever put forth. The writer in the Banner refers to authors in such a way as to leave us to infer that they support the assumption when they do not. 1. The first month commenced with the first new moon after the vernal equinox. The “Union Bible Dictionary” says: “With the first new moon in April.” Kitto says it “began with the new moon in April.” Dr. Smith says: “The 14th of Abib was coincident with the full moon.” And Dr. Nevin, in “Biblical Antiquities” says: “The passover, it is plain, might begin on any day of the week, being regulated altogether by the moon.” This fact is so well known that to offer proof is quite needless. Indeed, in the Hebrew the words moon and month are the same, the phrase “first day of the month” being actually the “first day of the moon,” and so of the other days. The word month is mostly translated from the Hebrew word hho-desh, which Gesenius defines: “(1) the new moon, day of the new moon, the first day of the lunar month.” And “(2) a month, i. e., a lunar month, beginning with the new moon.” It is from the verbal root, hhah-dash, “to be new.” Now does the writer in the Banner really believe that the new moon always occurred on the seventh day of the week, and that the moon was always full on the sixth day—Friday? or that this was invariably so in the first month of the year? And is he so unsophisticated as to think he can make others believe this? We have learned that the majority will do almost anything to help on the Sunday cause, but we hardly think they will venture all this. If they will, then we feel sure they are ready to accept the fact that the fourth of July always comes on Sunday. 2. One would suppose, from his writing, that it is an accepted fact that the fifteenth of Abib always coincided with the weekly Sabbath—the seventh day of the week. That it did come on the Sabbath in the year of our Saviour’s crucifixion, we believe. That it was this coincidence of the weekly Sabbath and the passover sabbath which made it “a high day,” was stated in our tract entitled “The Truth Found,” written twenty-six years ago, notwithstanding his flourish over it as though it were his own discovery. The same idea may also be found in different authors. But let us examine his position. The “Cyclopedia” of McClintock and Strong mentions this position, assumed by some, that the paschal sabbath and weekly Sabbath always coincided, and calls it an “assumption” which “is utterly at variance with the unsettled state of the Jewish calendar, which was constantly regulated by the appearance of the disk of the new moon.” Hence it was an assumption which could not possibly be true. The same, also says: “The principal day for sacrificing the chagigah was the 15th of Nisan, the first day of holy convocation, unless it happened to be the weekly Sabbath.” And in regard to the passover at which Jesus was crucified, this authority speaks thus: “the day of holy convocation at the beginning of the paschal week, which in that year403 happened to coincide with the weekly Sabbath of the seventh day.” Dr. Barnes speaks of the time of our Saviour’s crucifixion thus, on John 19:31: “It was called a high day because that year the feast of the passover commenced on the Sabbath.” The “Union Bible Dictionary” says: “At the time of our Saviour’s passion, it so happened that the fifteenth of the month, or the first day of the festival, was also the proper Sabbath.” The “Bible Commentary” says on John 19:31, that the first day of unleavened bread “coincided on this occasion with the weekly Sabbath.” All these expressions are based on the well-known fact that they did not always coincide. Again we say that proof on such a point is needless. The assumption cannot be true from the very nature of the Hebrew calendar. But the last statement which we quoted from our writer in the Banner is worthy of special notice. He says:— “This is a vital point, and it is clearly established, proving that the 15th of Abib or Nisan was a yearly, weekly, Sabbath, thus clearly establishing the fact that the regular succession of Sabbaths were broken yearly.” We have tried to fathom this remarkable passage, but confess our inability to do so. Perhaps the influence of the “dead shot” is so overcoming that our powers fail as we read. Let us try to analyze it. 1. It is clearly established “that the 15th of Nisan is a yearly, weekly, Sabbath.” Does this mean that the 15th of Nisan came both yearly and weekly? That is the actual meaning of the expression. Perhaps we have not anticipated enough. If this expression be true, if the 15th of Nisan was a weekly Sabbath, then we shall not only have the fourth of July come always on Sunday, but it will also come every Sunday! Surely we can have a weekly fourth of July as well as we can have a weekly fifteenth of Nisan. 2. That this is “clearly established” depends altogether on the proof that the moon always fulled on Friday. We must suppose it did, for the writer says so, and the power of his “dead shot” depends upon its being so. Of course chronologers and astronomers will never believe it. But that is immaterial; he is not writing for chronologers and astronomers, but for the benefit of “Saturday Sabbatarians.” Willing or unwilling, they must hear it. 3. It is also proved “that the regular succession of Sabbaths were broken yearly.” Does this mean that the “Sabbaths were broken yearly”? That is not in proof. Or is he as faulty in his grammar as in his theology, and does he mean that “the succession were broken yearly”? If so, that involves other contradictions in his theory. All will readily understand that the succession of weekly Sabbaths could be broken only by changing the Sabbath from the seventh day to some other day. But that is impossible; for if it fell on some other day it would not be the Sabbath of the commandment, for that said the seventh day. If the passover sabbath, Nisan 15, fell on some other day than the seventh, that would not break the succession, for the seventh day would still be “the Sabbath of the Lord,” and the 15th of Nisan another sabbath, but not a weekly sabbath. And such was the case. This yearly Sabbath, being governed by the moon, was movable, and sometimes fell on the weekly Sabbath; but whether it did or not, it had no manner of effect on the weekly Sabbath; either as to its sacredness or succession. But now notice the effect of such a break in the succession of the weekly Sabbath. 1. As the Sabbath was moved either forward or backward, to break the succession, the weeks on either side of that Sabbath so moved would be of different lengths. Will our venturesome author assume that such was the case? And if it were the case, is it not very singular that they who lived through all the centuries when this law was observed, never found out that such a change had constantly taken place? 2. If the succession of weekly Sabbaths was broken, so that the weekly Sabbath, that is, the 15th of Nisan, did not always fall on the seventh day, our Saturday, how was it that the 14th always fell on Friday, as he says it did? Was the “succession” so broken that the seventh day did not always immediately succeed the sixth day? Was the 14th of Nisan always Friday, but the 15th not always the day following? We would like to know how great the break could be in the succession—how many days could be brought in between the sixth day and the seventh day in those marvelously strange times. With these queries we leave him for the present. If that “Saturday Sabbatarian minister” is not convinced we think he must be incorrigible. The reader may wonder at our noticing such wild vagaries. If we did not notice them, we should fail to give our readers a fair understanding of the state of the controversy over the Sabbath. Without this they could not appreciate the methods to which men resort to put down the plain truth of God’s word. Beside, the Bible Banner is a reputable paper, and a correspondence of such length in it is worthy of notice. And yet further, the writer says he has been requested by some whose reputation is almost world-wide to give his light on this subject to the world. What will not men do to oppose the Sabbath of Jehovah? We believe it is the test truth for the time—the burden of the Third Angel’s Message of Rev. 14. It is the special subject of reform for the last generation. A special truth—present truth—always has met with special opposition. Thus the great enemy of the truth directly opposes the work of God. And in nothing else is “the carnal mind” so manifest as in opposition to the fourth precept of the law of God. See Rom. 8:7. Lord, open their eyes that they may see. Exposure of a Pretence for the Sunday Law.
It is constantly claimed that if the so-called Sunday Law of the State is not sustained the working-men will have no rest day, but their greedy employers will compel them to work seven days of the week. This is not true. Every Sunday is made a legal holiday by the “Civil Code.” In the “Preliminary Provisions” are found the following:— “§ 7. Holidays, within the meaning of this Code, are: every Sunday; the first day of January; the twenty-second day of February; the thirtieth day of May; the fourth day of July; the twenty-fifth day of December; every day on which an election is held throughout the State, and every day appointed by the President of the United States or by the Governor of this State for a public fast, thanksgiving, or holiday. If the first day of January, the twenty-second day of February, the thirtieth day of May, the fourth of July, or the twenty-fifth day of December, fall upon a Sunday, the Monday following is a holiday.” “§ 9. All other days than those mentioned in the last two sections are to be deemed business days for all purposes.” It is well known that there can be no demand for labor on a holiday; it is every man’s privilege to refuse to work on each and every one of these days. To insure this right, further provision is thus made:— “§ 11. Whenever any act of secular nature, other than a work of necessity or mercy, is appointed by law or contract to be performed upon a particular day, which day falls upon a holiday, it may be performed upon the next business day with the same effect as if it had been performed upon the day appointed.” Thus, as far as the right to rest is concerned, the Sunday is sufficiently guarded without the Sunday Law. This being so, what is the especial necessity of the Sunday Law? It is found in the heading of the Law, wherein labor on that day is defined to be a “crime against religion.” Now they may talk all they please about a “police regulation;” it is only in its religious aspect that the “Sunday Law” deals with it. And this is the sole animus of the present agitation. Now seeing that the Sunday is made a legal holiday, a dies non so far as labor or business is concerned without the Sunday Law, and that law further protects it solely in its religious aspect, we repeat the question proposed by Judge McFarland of Sacramento: “Against whose religion is it a crime?” It is no crime against our religion to work on the first day of the week. And there are many conscientious Christian citizens of California, who believe in keeping the commandment in the Decalogue just as God gave it, who are truly religious, and against whose religion it is no crime to work on Sunday. But the Constitution of California declares that there shall be no discrimination made for or against any religion. We do not care how many Justices, who are subject to the same bias as other men, declare that the Sunday Law is constitutional, we do not believe it. It discriminates in favor of somebody’s religion as against somebody else’s religion. And, what makes it worse, the religion against which it discriminates is sustained by the plain reading of the ten commandments, which have in all time been regarded as truly “the moral law” of the Scriptures—the foundation of all true religion. While the “religion” in favor of which the Sunday Law discriminates, cannot be sustained by the plain reading of any part of Divine Revelation. We can bring any amount of testimony from the ablest Sunday advocates in which they confess that there is no Scripture proof of the institution of the Sunday—the so-called “Christian Sabbath.” And this is the true reason why the ministers who are manipulating the present agitation, so greedily take up the cry of “a police regulation.” To them the Sunday Law of California is a precious boon. They well know it is the only law which they can produce to uphold the Sunday! And such is the basis of the “religion” in favor of which our “Penal Code” discriminates, in direct violation of the Constitution of California. The Third Angel’s Message of Rev. XIV.
By John Nevins Andrews
In some form two kinds of power everywhere exist. These are the civil power as seen in the State, and the spiritual power as seen in the church. In almost every country these powers are blended together in one, and both are in the hands of the government, and not in those of the people. But the American Republic presents the first instance in the history of the world in which these two powers are separated and both are reserved by the people in their own hands. It is a government by the people and for the people, and it acknowledges them as the fountain of all authority. Here we have a State without a king, and a church without a pope, and church and State are separate. The civil power recognizes the equality of all men before the law; and the spiritual power acknowledges the right of every man to worship God according to his own convictions of what God requires. Here are the two horns like those of a lamb. But the power represented by this symbol must represent extraordinary contradictions between its principles and its actions. The form of government is indicated by the two uncrowned horns like those of a lamb, and the real character is indicated by the voice of the dragon; for out of the abundance of the heart the mouth speaketh. Matt. 12:34. He has the appearance of the lamb, and the heart of the dragon. Lamb-like principles will not be carried out by dragonic men. The kingdom of Christ can neither be set up nor maintained by unconverted men. Next we have predictions of serious troubles which are to be caused by this lamb-dragon. He is to be a cruel persecutor of the people of God, and he is also to be a dangerous deceiver of mankind by means of wonderful miracles which he is to perform. If we read this prophecy with little care, our first impressions will be that the persecution precedes the deception. But a more attentive examination will show that the power which he exercises in the work of persecution, is derived from the influence which his miracles give him. For it is by his miracles that he induces men to form the image to the first beast, and to unite in the attempt to slay those who will not worship that image. Here we have the key to his power to persecute. He could not do it were it not that he is able to work miracles that deceive men. He is in appearance a lamb; he is at heart a dragon. The imitation of the lamb is first in order in the history of this power; afterward the character of the dragon must show itself. This order cannot be reversed. Even the dragon is a deceiver as well as a destroyer, and the work of deception always precedes that of destruction. Rev. 12:9; 20:3. But is not all this persecution from the two-horned beast already past? Did it not meet its fulfillment in the persecutions by which the worship of the beast was maintained during the dark ages? A careful study of the prophecy concerning the two beasts of Rev. 13 will show that the persecution which proceeds from the second beast cannot be in the past. The persecutions during the 1260 years are the work of the first beast, or papal power. He was able to do this work by the aid of the ten kings, who, during this period, or the greater part of it, united to give their power to him. Rev. 17:12, 17. Then it is said of this power that has slain so many by the sword, that he must himself be thus slain, that is to say, his government must be subverted by the sword. This took place at the close of the 1260 years, when the ten kings ceased to give their power to the beast, and one of them (France) subverted his government by the power of the sword. It is after the restoration of the first beast from this deadly wound that the two-horned beast performs his work of persecution. But this work is rendered possible by the great miracles which precede it. Now we have a decisive proof that404 these miracles are not in the past. One of them is given as a specimen. The beast is to cause fire to come down from heaven upon the earth in the sight of men. This is a most astonishing miracle, and it is to be wrought in the most public manner, so that it will be known to all men. And the language plainly implies that other miracles of equal magnitude are also to be wrought. But the history of the world records no such miracle from the days of John even to the present time. Therefore these miracles and the work of persecution which follow them as a consequence of their deceptive power, are yet before us in the future. The test concerning the worship of the beast and his image and the reception of his mark, comes in consequence of these miracles. And the third angel gives us warning in advance of the miracles, that we may be prepared to resist their seductive power. It is an important fact that this lamb-dragon is brought to view again by the Spirit of God under the name of the false prophet. Thus we learn from Rev. 13:14-17, that this beast deceives the world by miracles which he works in the sight of the first beast, and that he thus causes men to worship the image of that beast, and to receive his mark. But in Rev. 19:20 all this is ascribed to the false prophet. And it is worthy of notice that the origin and work of the two-horned beast are given, but nothing under that name is said concerning his destiny. On the other hand, the origin of the false prophet is not given under that name, but his work, which is identical with that of the two-horned beast, and his destiny are recorded with distinctness. So in joining the two parts of this prophetic history, we are able to trace this lamb-dragon from his rise till he ends his career as false prophet in the lake of fire. WORK OF THE TWO-HORNED BEAST.
Having established the fact that the two-horned beast and the false prophet are the same, we have obtained a key to the miracles predicted in Rev. 13:13, 14; for in Rev. 16:13, 14 we learn that there are three unclean spirits like frogs which go forth out of the mouth of the dragon, the beast, and the false prophet, and that they are the spirits of devils working miracles, which go forth to gather the kings of the earth and the nations to the battle of the great day of God Almighty. It is therefore certain that these unclean spirits are the agents by which the miracles of the two-horned beast are wrought. It is also very worthy of notice that the work of modern Spiritualism commenced in the United States in 1848, and that by its wonders it has already extended itself over the whole globe, and that it now numbers its adherents by millions in each hemisphere. It has not yet reached the point when it shall go out in the name of the dragon, the beast, and the false prophet, to accomplish its final work. Nor has it yet brought down fire from heaven in the sight of men, for the restraining hand of God is upon it to hinder its full manifestation till the warning of the third angel has gained the ear of the public. It may be said that the warning should not be given till the trouble is already upon us; but the trouble is preceded by the full display of Satan’s power to work miracles, and if this was manifested before the warning was given, none could stand against its deceptive power. The two-horned beast is to work many miracles, and we know that they will be of an extraordinary character, from the one which is named as an example. And certainly there is something very significant in the particular example selected. In the days of Elijah this very miracle was the sign by which the true prophet was distinguished from the false. 1 Kings 18. Without doubt these miracles are wrought by the two-horned beast in his character of false prophet. He gives men this very sign in proof that he is a true prophet, which Elijah gave for the same purpose with respect to himself. He also gives many others of equal importance. The design of all this is to show that the God of Heaven approves of the formation of the image and of the worship of the beast and his image, and the reception of his mark. And this false prophet, having wrought this great miracle to show that the worship of the image and the reception of the mark is approved of God, will justify the decree for the slaughter of those who refuse to worship the beast, by the example of Elijah who slew the prophets of Baal after he had proved his mission by this act of bringing down fire from heaven. So, when the decree goes forth against those who will not worship the beast or his image or receive his mark, men will not think they are seeking the death of the people of God, but rather that they are putting to death those who deny the great power of God. The term false prophet is fitly applied to this lamb-dragon. He promises the world a long period of prosperity, during which the power of kings shall cease and the people shall bear rule, and there shall be no more wars and no more oppression. And the church is infinitely more guilty in this matter than are the politicians; for she prophesies to the same effect out of her own heart, and in direct contradiction of the Bible, that there shall be no day of Judgment till after she has established universal dominion and held it during long ages of earthly prosperity. There will be indeed the kingdom of the Lamb, who is King of kings, but it will be introduced by the day of Judgment. But this prediction of ages of earthly prosperity before that day, which lulls the whole world in fatal slumber, is the most dangerous of all false prophecies. That the beast and false prophet, or two-horned beast, are to act in union in the great conflict before us, notwithstanding their previous difference in religion, is no mystery, when we see that the unclean spirits are to have absolute control of both. Rev. 16:13, 14; 19:19, 20. The two-horned beast, or false prophet, under the controlling influence of the spirits of devils, is to cause the people to form an image to the first beast. This must represent the union of church and State in some form, or the act of establishing certain religious tests after the example of the first beast, and enforcing them by the penalty of death. It is the miracles wrought by the false prophet through the power of the unclean spirits which make all this possible. Should it be objected that the world is too much enlightened to submit to such deception, or to unite in such a work of persecution, we answer that the word of God gives us this prophecy in plain language; and it is with reference to this scene of danger that the third angel utters his solemn warning. Look at the Jewish Church, and mark how soon after it had rejected the Messiah at his first coming they put him to a cruel death, and slew also many of his saints. They said, indeed (Matt. 23), that had they lived in the days of their fathers, they would not have been partakers with them in the blood of the prophets. But when their “hour and the power of darkness” came upon them, how completely did it show them under the power of Satan! Luke 22:53; John 7:30. J. N. A. The European Mission
By S. N. Haskell
LEAVING Germany Aug. 1, we arrived at Bâle the 3d, and remained there over the Sabbath. A few brethren came in from abroad, and the day was spent in religious services, and in trying to draw near to God. Bro. Andrews is very feeble in health. The French paper for the month of August was prepared with as much difficulty on his part as any previous number since it was first published. Much of the time since his return to Europe, after the death of Mary, his life has seemed to be preserved much as was the bush which Moses saw burning and which was not consumed. Although a deadly disease has for a long time been preying on his system, God has for some reason preserved his life until the present; but unless by his miraculous power the Lord condescends to restore him to health, it seems evident that our dear brother cannot remain long with us. Our meeting was in some respects one of interest. Most of the brethren in Switzerland seem to realize the necessity of arousing to the importance of the work, and are trying to put away their wrongs and seek God. A willingness is manifested on the part of some to take hold anew in the work, but the mission needs assistance which they are not able to give. Bro. Andrews has been confined to his bed more than half of the time for a long period in the past; and whether it pleases God to spare his life or not, it is evident that some humble, God-fearing young man, who can preach the word, and attend to the business interests of the mission, should be connected with it. Plans should be laid to enlarge the work. So far as Les Signes des Temps is concerned, it has done a noble work; but public and personal labor should be connected with its distribution. Many have embraced the Sabbath and become subscribers for the paper, who have never been visited by any of our people. Others have become deeply interested. This has been learned from letters received. Up to July 1, 1882, one hundred and eighty thousand copies had been printed, and with the exception of a few numbers which have been reserved for the purpose of making up complete sets, all have been sent out. There is good reason to believe that could a proper person be found to take charge of the financial interests of the mission, thus relieving Bro. Andrews of this burden, and also to follow up the interest awakened by Les Signes, a sufficient income would be received in Europe to meet the present running expenses of the paper. The same amount of funds now sent from America to sustain this part of the mission could then be used to start a German paper, which would visit thousands of homes monthly. The person selected to assist Bro. Andrews should be a young man with a wife united with him in the work, and possessing an aptness for the French language, They should be individuals who are of some value in America, who cannot be spared as well as not. If they are of no account there, they will be of no account here. They should be persons who will come for life. The experience gained by those from America who are connected with the mission at the present time, qualifies them to render valuable assistance to any such persons. The mission has been started. A good foundation has been laid. To fail now in supplying proper help to carry forward the mission, would not only be unwise, but a criminal neglect of duty to the cause of God. If God has been in the mission thus far, he would have proper means taken for sustaining it. Money is wanted for this and other European missions, but the proper persons to assist in the work are indispensable. Reliable men and women are wanted in the cause of God at the present time; not merely those who are willing to give their means, but those who will give themselves. Such missionaries are needed everywhere. Not those who, when difficulties arise, or the battle waxes fierce, will flee the field, but those whose hearts are so imbued with the love of Christ and the spirit of present truth that they will not count their lives dear unto themselves. The cause demands those who will consider it a privilege to wear out in the service of our divine Lord and Master. There are fierce conflicts before us, and tried men are wanted,—men who have gained an experience beyond that of Peter when he drew his sword and cut off an ear of the high priest's servant in defense of his Master; but persons who like Peter after his conversion, can be crucified, feeling unworthy to suffer as his Lord suffered; those to whom the following words will apply: “And hast borne, and hast patience, and for my name’s sake hast labored,405 and hast not fainted.” Rev. 2:3. We believe that there are such individuals connected with the cause of God. Some have died at their post, and others may fall in like manner. We long to see many who will, as the work advances, more fully develop this character. The triumph of the truth has already been determined. Those who triumph with it, will be those who will not love their lives unto death. S. N. HASKELL. The Ohio Camp-meeting.
By A. O. Burrill
This meeting convened, according to appointment, Aug. 11, holding over two Sabbaths and first-days. The location was well selected, being in the grove on the Fair Grounds, just outside of the city of Delaware. The attendance of our people was on an average about 200. Elder Gage was present the first Sabbath and Sunday, and assisted in the speaking. His temperance lecture on Sunday was listened to with marked attention. Early in the meeting, Testimony No. 31 came, and frequently the entire camp was called together and portions of this Testimony were read, which deeply affected us all. Oh that we as a people may heed these solemn warnings from Him who has loved us and bought us by his blood! The people were solemnly impressed that we are on the very borders of eternity, from what was read from this Testimony. One hundred copies of the book were sold, and more were wanted. On Thursday all were made glad by the coming of brethren Butler and Stone. Their preaching was appreciated. About twenty gave their hearts to Christ, most of whom were sons and daughters of our people. How encouraging to parents to see their loved ones enlisting in this blessed work. On the second Sunday Dr. Kellogg spoke on temperance to about one thousand people, illustrating the effects of alcohol and tobacco upon the human system by his new charts. All were much interested. So useful are these charts in presenting this subject that every one of our ministers in Ohio gave him an order for a set. About two hundred dollars’ worth of books were sold at retail. The sum of seven hundred and fifty dollars was pledged for the publishing house in Battle Creek. The attendance from without was very small except on Sundays, and then only moderate. The preaching was done by Elders Butler, Gage, Stone, St. John, Rupert, Underwood, Gates, Gilford, and the writer. I had to leave a few hours before baptism; but I think there were about twenty-five to go forward. I enjoyed the meeting very much. May God greatly bless this Conference this coming year. A. O. Burrill. Missionary Work in England.
From a private letter from Bro. Drew, Hull, England, dated Aug. 19, we take the following extracts:— I am happy to say that our work here is prospering in the hands of God. Our work amongst the English and the Scandinavians is of the deepest interest. There has been a lack of reading matter, which, thank God, is now well supplied, although our demand increases as we see where we can judiciously circulate the papers. Since we have been here we can say, “Hitherto hath the Lord helped us.” We are continually cheered by the deep interest taken to inquire if these things are so. God seems to be working upon the hearts of the people, although, we see many who say that a belief in Jesus is enough, and yet fail to see what Jesus would have them do. See Luke 6 : 46. We do not find this such an easy field as America, but I can assure you that there are some here who love to talk about the third angel’s message. We have much to encourage us; and the best of all is that God is with us. Our visit among the Scandinavians every Monday morning is a feast. I very much love to visit them; they seem so grateful for what you do for them. I can assure you that I have no language to express my gratitude to God for giving me a place in his vineyard. I will work with all my strength and might to save precious souls for whom Jesus died. I believe the day is close at hand when Jesus will see of the travail of his soul and be satisfied; and I hope that we shall all toil on faithfully, for in so doing I believe that we can hasten it. We often remember you at Oakland and elsewhere, and we pray that we may all meet when Jesus comes. Remember me to all the tract and missionary workers.