Earlier text: The Ten Kingdoms in the Dark AgesA Romish Reason for a Romish Custom.
By J.
HAVING examined all the scriptures which speak of the first day of the week, and found that not one of them gives any reason for the keeping of that day in any sacred manner, we shall now for a little space look at some other of the "reasons" which are given for keeping Sunday. One of these "reasons" is framed something after this manner: Redemption is greater than creation, and as creation had a memorial day, redemption should also have a memorial day; and as redemption was completed at the resurrection of Christ, and as that was on the first day of the week; therefore the first day of the week must now be kept in commemoration of completed redemption. This might all be well enough if it were true. But there are several fatal defects about it. 1. The Scripture says not a word about it. 2. This "reason" says that "redemption is greater than creation," a thing which, as the Scripture is silent about it, no person can prove. For mark what would have to be done before it could be shown that redemption is greater than creation. The whole creation would have to be spanned and measured; and then redemption likewise; then a comparison drawn before ever it could be known which is the greater. But no man can conceive of the creative power employed in the making of the smallest insect that lives, nor of the tiniest blade of grass that grows. In short no human mind can form any just conception of any creative act whatever. How much less then can it be formed of the whole creation, or of the depths of redemption. Therefore, until a person is found who has such a mighty grasp of intellect that he can span the creation; and who is so profoundly wise that he can enter into the counsels of eternity and comprehend the depths of redemption; and then against creation weigh redemption as in a balance—until then none can ever know which is the greater. And as God, who alone is able to do this, has not in all his revelation to men said a word about which is the greater, and as none else can, it follows that there is no just basis for the statement that redemption is greater than creation. Almighty power alone could accomplish either, and to talk of one act of Almighty power being greater than another is only nonsense. 3. Another fatal defect in this is, in saying that "redemption was completed at the resurrection of Christ." The truth is that redemption, so far from being finished at the resurrection of Christ, will not be finished till the end of the world. The disciples asked the Saviour what should be the sign of his coming and of the end of the world, and he answered, "There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth; for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." Luke 21:25-28. These things did not "begin to come to pass" till 1780 A. D.; for then it was that the sun was turned to darkness, and the moon also. Therefore it is plain from these words of Christ, that instead of redemption being completed at the resurrection of Christ, it was not even "nigh" for 1749 years after that event. This is confirmed by Paul. He says: "Ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body." Rom. 8:23. Our bodies will be redeemed at the resurrection of the dead: "I will ransom them from the power of the grave; I will redeem them from death" (Hos. 13:14); and the resurrection of the dead is accomplished at the second coming of the Lord. "For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." 1 Thess. 4:16, 17. Therefore Paul, in telling of our redemption, places its accomplishment exactly where Christ places it, that is, at the second coming of the Lord, and not at his resurrection. Again Paul writes: "In whom [in Christ] ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession." Eph. 1:13, 14. "That Holy Spirit of promise" was not given until the day of Pentecost, forty-nine days after the resurrection of Christ; and this, says Paul, is the earnest of our inheritance until (not because of) the redemption of the purchased possession. By this Holy Spirit, says Paul, "ye are sealed unto the day of redemption." Eph. 4:30. Now as the Holy Spirit was given to be with those who trust in Christ "until the day of redemption," and as that Spirit was not so given till forty-nine days after the resurrection of Christ, this proves most positively that the day of the resurrection of Christ could not possibly be made "the monument of a finished redemption." And when anybody, or the whole professed Christian church together, sets up the first day of the week as the monument of a finished redemption, it is simply to pervert the Scripture doctrine of redemption, and to put darkness for light. But some may ask, As the ideas of redemption being greater than creation, and of redemption being finished at the resurrection, are not according to Scripture at all, where did they come from, and how did they become so widely prevalent in the church? The answer is, They belong with the Sunday institution itself; they are an essential part of the foundation upon which that institution rests; and they originated where the Sunday-Sabbath institution originated, they come from the same place that it did; that is, from that grand hot-bed of errors and corruptions of Scripture, the Romish Church, the mystery of iniquity, the lawless one. Of that power which opposes and exalts itself above God, it is just what we might expect that it would take upon itself to declare that redemption is greater than creation, which God has not declared, and to declare that redemption was completed at the resurrection of Christ, the contrary of which God has declared. This is only in keeping with the character which the Bible shows of Rome, that of exalting itself above God. But the mere statement of this, by us, without proof, would not be sufficient. Therefore we here give the proof that this so-called reason for keeping Sunday is only a Romish reason, and is of Romish origin. In the Roman Catholic Catechism, entitled "The Catholic Christian Instructed," chapter XXIII, question 6, is found the following:— "Q.—Why was the weekly Sabbath changed from Saturday to Sunday?
"Ans.—Because our Lord fully accomplished the work of redemption by rising from the dead on a Sunday, and by sending down the Holy Ghost on a Sunday: as therefore the work of redemption was greater than that of creation, so the primitive church thought the day on which this work was completely finished was more worthy her religious observation than that on which God rested from creation, and should be properly called the Lord's day." There, reader, is the true authority upon which rests this "reason" for keeping Sunday. So whenever you hear anybody present as a reason for keeping Sunday (and you will never hear it for any other cause), the idea that redemption is greater than creation, or that redemption was completed at the resurrection of Christ, you may know that both the idea and the institution come from Rome.* And you may know that the person who preaches it, in that thing preaches the doctrine of Rome and not the doctrine of Christ. Instead of giving a Bible reason for a Bible duty, he only gives a Romish reason for a Romish custom. J. Good and Bad Gifts from God.
By W.
"And I gave them my statutes, and showed them my judgments, which if a man do, he shall even live in them." Eze. 20:11.
"Wherefore I gave them also statutes that were not good, and judgments whereby they should not live." Eze. 20:25. THESE two texts have been the subject of a good deal of controversy, and the latter one has been used by infidel cavilers as an argument against the goodness of God. The two verses, occurring as they do in such close connection, and referring to things so directly opposite in their nature, are worthy of a careful consideration. Fortunately the data for the explanation of both verses is supplied in the context. A misunderstanding of these texts, as in all other cases, arises from not considering the connection and not comparing scripture with scripture. As to the meaning of the first verse there can be no difference of opinion. It evidently refers to the ten commandments. These statutes and judgments were delivered to the people when they had been brought out of the land of Egypt into the wilderness; and these statutes are the only ones "which if a man do, he shall even live in them." Some one may object that no one can live by keeping the commandments, but that is only because no one has done them. "All have sinned, and come short of the glory of God" (Rom. 3:23), therefore no man can be justified by the law in the sight of God. Nevertheless it is a fixed and universal truth that "the doers of the law shall be justified." If the judgments "which if a man do, he shall even live in them" are the perfect and holy ten commandments, then the "statutes that were not good," and the "judgments whereby they should not live," must be something directly opposed to the ten commandments. This will more readily appear by reading the entire connection, which we quote:— (7) "Then said I unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt. I am the Lord your God. (8) But they rebelled against me, and would not hearken unto me; they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt; then I said, I will pour out my fury upon them, to accomplish my anger against them in the midst of the land of Egypt. . . (10) Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. (11) And I gave them my statutes, and showed them my judgments, which if a man do,8 he shall even live in them. (12) Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. (13) But the house of Israel rebelled against me in the wilderness; they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted; then I said, I would pour out my fury upon them in the wilderness, to consume them. . . (15) Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; (16) because they despised my judgments, and walked not in my statutes, but polluted my sabbaths; for their heart was after their idols. (17) Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. (18) But I said unto their children in the wilderness, walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols; (19) I am the Lord your God; walk in my statutes, and keep my judgments, and do them. . . (21) Notwithstanding the children rebelled against me; they walked not in my statutes, neither kept my judgments to do them, which if a man do, he shall even live in them. . . (23) I lifted up mine hand unto them also in the wilderness, that I would scatter them among the heathen, and disperse them through the countries; (24) Because they had not executed my judgments, but had despised my statutes, and had polluted my Sabbaths, and their eyes were after their fathers' idols. (25) Wherefore I gave them also statutes that were not good, and judgments whereby they should not live; (26) And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the Lord. (27) Therefore, son of man, speak unto the house of Israel, and say unto them, Thus saith the Lord God; Yet in this your fathers have blasphemed me, in that they have committed a trespass against me. (28) For when I had brought them into the land, for the which I lifted up mine hand to give it to them, then they saw every high hill, and all the thick trees, and they offered there their sacrifices, and there they presented the provocation of their offering." Eze. 20:7-28. No one, after reading the above scripture, can fail to see that the "statutes that were not good," and the "judgments whereby they should not live," were the heathen statutes, and the rites of heathen worship. If any additional evidence is needed, read verse 31, which says, "Ye pollute yourselves with all your idols," and verse 39, which says: "As for you, O house of Israel, thus saith the Lord God: Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto me; but pollute ye my holy name no more with your gifts, and with your idols." In this last verse the whole matter is summed up. God gave them laws of truth, good laws, the doing of which would lead to life. But the people hated these holy commandments, and turned to the worship of dumb idols, which is expressly forbidden by the commandments, and the end of which is death. Therefore God gave them up to their own desires, and allowed them to have their own way. As still further proof, we have the testimony of Stephen. In his speech before the council, he covered the same ground that is covered by the prophet Ezekiel in the 20th chapter. Said he:— "And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness? Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them." Acts 7:41-43. Here it is expressly stated that because they refused to worship God, he turned and gave them up to worship the host of heaven, and the figures made to represent the heavenly bodies. Again, the psalmist covers the same ground, in the following words:— "Hear, O my people, and I will testify unto thee; O Israel, if thou wilt hearken unto me; there shall no strange god be in thee; neither shalt thou worship any strange god. I am the Lord thy God, which brought thee out of the land of Egypt; open thy mouth wide, and I will fill it. But my people would not hearken to my voice; and Israel would none of me. So I gave them up unto their own hearts' lust, and they walked in their own counsels." Ps. 81:8-12. This dealing with Israel is but a repetition of God's dealing with the heathen, who, "when they knew God, they glorified him not as God," "and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. Wherefore God also gave them up to uncleanness, through the lusts of their own hearts;" he also "gave them up unto vile affections;" "and even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient." See Rom. 1:21-28. Moreover it is just in this way that God will deal with all who despise him and his truth. Of those who "received not the love of the truth, that they might be saved," the inspired apostle writes:— "And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness." 2 Thess. 2:10-12. God always gives people just what they want. If they really want righteousness, he fills them with it, as it is written, "Blessed are they which do hunger and thirst after righteousness; for they shall be filled." Matt. 5:6. But if they deliberately choose to do wrong, and hate the good, God gives them up to be "filled with all unrighteousness." Rom. 1:28, 29. Of the twelve spies, ten brought back an evil report, and two a good report. Num. 13 and 14. Ten of them said, "We be not able to go up against the people; for they are stronger than we." The other two said, "Let us go up at once, and possess it; for we are well able to overcome it." The ten rejected God and his promises; the two trusted him, and relied upon him for aid. The sequel was in harmony with the principle commented on in this article. Those who said they could not go up, never did go up; while those who said they were able to possess the land, did possess it. God will not force anybody into the path of righteousness. If men wish to walk therein, he makes the way very plain. But if they refuse and rebel, he gives them ample scope for the exercise of their own will. We conclude, therefore, that it is best for a man to walk in the way of the Lord, and to keep his commandments. It is a terrible thing for a man to be given up to the pursuit of his own way. "For that they hated knowledge, and did not choose the fear of the Lord; they would none of my counsel; they despised all my reproof. Therefore shall they eat of the fruit of their own way, and be filled with their own devices. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil." Prov. 1:29-33. Bible Answers to Bible Questions.—No. 4.
By J.
ANOTHER important question is, "If a man die, shall he live again?" This question is not one that is asked now so much as it ought to be. The question that is now asked a good deal more than it ought to be, is whether man really dies—whether there is really any such thing as death. And as it is in the great majority of cases decided that man does not die, that "there is no death, what seems so is transition," in the view that man never ceases to live, it would not be an appropriate question at all to ask, Shall he live again? But as we have abundantly shown, the Bible considers this subject from the standpoint of the fact that man does die; that when he is dead he is wholly unconscious, and that all prospect of future existence depends upon an affirmative answer, from the word of God, to the question as to whether he shall live again. In Job 14:14 is written the question to which we have here referred: "If a man die, shall he live again?" And in Isaiah 26:19 we have the direct answer to the question: "Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead." The only hope of future life which the word of God presents is in the resurrection of the dead. This is the hope of the righteous, it is the Christian's hope. Paul, in discussing this subject of the resurrection of the dead, proves first that Christ is risen, and then says: "Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen; and if Christ be not risen, then is our preaching vain, and your faith is also vain." 1 Cor. 15:12-14. It is evident that there were some at Corinth, even as there are some now, who professed to believe in Christ and at the same time believe not in the resurrection of the dead. But Paul settles that at once by saying, "If there be no resurrection of the dead," your faith in Christ is vain. This proves plainly that our hope and faith in Christ meets its fruition only at and by the resurrection of the dead. This is so important that the Spirit of God, by the apostle, repeats it. Again he says: "If the dead rise not, then is not Christ raised; and if Christ be not raised, your faith is vain; ye are yet in your sins." Here it is declared that to deny the resurrection of the dead, is to deny the resurrection of Christ, is to leave the professed believer yet in his sins, and so is to subvert the gospel and the salvation of Christ. This is followed by another most important conclusion, and that is, If the dead rise not, "then they also which are fallen asleep in Christ are perished." It would be impossible to more forcibly show that all hope of future life depends upon the resurrection of the dead. If there be no resurrection of the dead, then the dead are perished. And this is stated, not of the wicked dead, but of the righteous dead, "they also which are fallen asleep in Christ," even these have perished if there be no resurrection of the dead. In verse 32, this is repeated in another form: "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to-morrow we die." Such argument as that is very seldom heard in these our days. Now the argument is, What advantageth it us to practice the life of Christian self-denial, if the soul be not immortal? What advantageth it us to do these things if we do not go to Heaven when we die? And so it is sung,—
"Oh, you must be a lover of the Lord,
Or you can't go to Heaven when you die."
The truth is, that though you be a lover of the Lord, you can't go to Heaven when you die, but you729 can go at the resurrection of the dead. And that is at the coming of the Lord. For so it is written: "As in Adam all die, even so in Christ shall all be made alive. But every man in his own order; Christ the first-fruits; afterward they that are Christ's at his coming." Verses 22, 23. "For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." 1 Thess. 4:16, 17. "So" means "in this manner." In this manner it is that we go to Heaven. In this manner we meet the Lord. The hope of life by Christ, at the resurrection of the dead, is the hope in which Paul lived, the hope in which he exercised himself, the hope which he preached. When he stood before the council, he said: "I am a Pharisee, the son of a Pharisee; of the hope and resurrection of the dead I am called in question." Acts 23:6. And afterward, when he answered his accusers before Felix, he said: "I have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. . . . Let these same here say, if they have found any evil doing in me, while I stood before the council, except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day." Acts 24:15-21. Again, when he stood before Agrippa, he said: "And now I stand and am judged for the hope of the promise made of God unto our fathers; unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead?" Acts 26:6-8. Now put these things together: (a) He stood and was judged for the hope of the promise made of God. (b) This was the promise made unto the fathers. (c) Unto this promise the twelve tribes—all Israel—hope to come. (d) For this hope he was accused of the Jews. (e) But he was accused—called in question—of the Jews, "touching the resurrection of the dead." (f) Therefore the hope of the promise of God, made unto the fathers, is the hope of the promise of the resurrection of the dead. (g) This is made emphatic by his question to Agrippa, "Why should it be thought a thing incredible with you, that God should raise the dead?" When Paul was at Athens "he preached unto them Jesus and the resurrection." Acts 17:18. Therefore it is plainly proven that the hope which God has set before us in Christ and his blessed gospel, is the hope of a resurrection from the dead unto everlasting life and eternal glory. And as this resurrection all depends upon the glorious appearing of our Saviour, therefore the second coming of our Saviour is inseparably connected with this the Christian's "blessed hope." Thus saith the Lord: "The grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." Titus 2:11-13. This is that for which Job looked. He says: "All the days of my appointed time will I wait, till my change come." Job 14:14. This change is at the resurrection, for says Paul, "We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump." 1 Cor. 15:51, 52. Again says Job: "If I wait, the grave is mine house; I have made my bed in the darkness. . . . And where is now my hope?" Chap. 17:13-15. Here it is: "I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin worms destroy this body, yet in my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold, and not a stranger. My reins within me are consumed with earnest desire for that day." Chap. 19:25-27, margin. Time and space would fail us to quote the words of this hope, expressed by David, and Isaiah, and Jeremiah, and Ezekiel, and Daniel, and Hosea, and Micah, and all the prophets and apostles. We can only cite again the words that this is the hope of the promise made of God unto our fathers, unto which promise we instantly serving God day and night hope to come. Why should it be thought a thing incredible that God should raise the dead? The righteous dead shall live again, at the coming of the Lord, and therefore we look and anxiously wait for that blessed hope and the glorious appearing of the Lord Jesus. Like faithful Job, our reins within us are consumed with earnest desire for that glorious day. And as He assures us, "Surely I come quickly," our hearts reply, "Amen. Even so, come, Lord Jesus." The Missionary.
By Stephen N. Haskell
Planting the Third Angel's Message in New Zealand.—No. 1.
It is now about one year since the truth was first introduced into New Zealand by the living preacher, and it may be interesting to the readers of the Signs to learn the particulars of the establishing of the work there, and its progress during the past year. There is no Conference which has taken greater interest in that country than has California. The many papers which have been sent to different parts of New Zealand, have had an effect to awaken an interest in some of the cities, so much so that there is a call for the living preacher to come and introduce the truths advocated by the Signs of the Times. Also, not a few who received the Signs from America have become permanent subscribers for the Bible Echo. On October 8, 1885, the writer left Sydney, Australia, for Auckland, New Zealand, which lies about 1,250 miles southwest of Australia, arriving there after a pleasant voyage of five days. Thus it requires about the same time to go from Australia to New Zealand that it does from California to New England, and the habits of the people are about as different, and the laws and people are as distinct. It will, therefore, ever be a distinct field of operation. The object in visiting Auckland was to secure agents for the Bible Echo, which we contemplated issuing about the first of January, 1886. I was an entire stranger, never having seen a person, to become acquainted with him, who lived in the colony. I had, however, a letter of introduction to a gentleman in Auckland who would assist me in finding a suitable boarding place. Accordingly, in a few hours after my arrival I was introduced to the private boarding house of Mr. Edward Hare, who afterwards, with his wife, became interested in the truth, and in a few weeks heartily embraced it; since which time he has taken an active part in the work, being now agent for our publications in Auckland District, the northern part of the island. He also furnishes the ships with our papers, by which they are carried to the different islands of the Pacific, and he has secured several agents for the sale of our works. Auckland, including the suburbs, is a city of about 45,000 inhabitants, and is the only port on the island at which the Pacific Mail steamers stop en route between Australia and San Francisco. Many of the adjacent islands receive their mail through the Auckland office. The suburbs of Auckland, like those of Melbourne and London, are independent municipalities. There is also a line of steamers running from Auckland to England, stopping at some Australian ports and other important points. The New Zealand Union Steamship Company has a line of trading vessels plying between this place and Melbourne, following around the coast of New Zealand, and stopping at Tasmania. They make the trip in a fortnight, stopping during the day at the seaport cities and running at night. The people of this colony are more of the mixture of the English, Scotch, and Protestant Irish. There are quite a number of Americans in the colony, and consequently the people are more Americanized in their manners than they are in the other colonies of Australasia. This is particularly so in Auckland and the North Island. There is more liberality of feeling manifested, and the American would be more at home here than in the other colonies. This may be due to the fact that this colony has been more recently settled, and they remember they were strangers in a strange land, and also because of the efforts of the former American consul to cultivate friendly relations with the United States, and secure the establishment of commercial interests between the two countries. The secular press is very liberal in anything of a denominational character, believing that all should have an opportunity to express their conscientious convictions. They opened their columns, giving a sketch of our history as a people, stating our object in coming to the colony, etc. The religious bodies, however, as elsewhere, manifest much opposition toward anything liable to disturb the quiet of their churches. Aside from the Seventh-day Adventists now established there, we know of no sect taking the name of Adventists. There are the Christadelphians, and Plymouth Brethren, who believe in the coming of Christ, but their doctrine is so different from the common view that they would never be understood as being Adventists as the term is used in America. There is another body called Christians, many of whom claim to be really Adventists. It would be difficult, however, to state their views in detail. Being acquainted with the man who brought them their views on the nature of man, and some other of the tenets held, we think it is but justice to say that he should not be held responsible for all their views. On one thing they accord with the Adventists of America, namely, the nature of man. Aside from this the doctrine held by many of them would appear but an inconsistent jargon, but few of them are agreed as to what is truth and they seem to agree to disagree. Brother Hare and his wife had embraced this doctrine on the nature of man, and were nominally connected with this people. We found many of them, however, conscientious and God-fearing but much bewildered as to their belief, as they naturally would be. Mr. Aldrich, a young man of considerable ability, is their pastor. They meet regularly on the first day of the week to break bread, as the Disciple, or Christian, Church in America. By special invitation we spoke to them on the differences between their belief and ours, giving the reasons for our faith. This resulted in a friendly discussion of the Sabbath question with Mr. Aldrich, occupying two evenings of two hours each. The discussion was conducted after the following method:— The affirmative spoke half an hour, followed by the negative. Then the affirmative questioned the negative fifteen minutes, he being expected to answer without hesitation the questions asked. Then in turn the negative questioned the affirmative. The discussion was then closed for the evening by a fifteen-minute speech each. There was nothing new brought out by Mr. Aldrich in opposition to the Sabbath. As the result of the interest here awakened and the Bible-readings held, a number took their730 stand to observe the Sabbath of the fourth commandment. All of these have adhered to it, while others have since joined them. They hold their regular Sabbath-school and social meeting every Sabbath, and meet certain evenings during the week for Bible-readings. Brother Edward Hare has charge of the meetings. The class of "Christians" alluded to, hold to an invisible second coming of Christ. In one of their branch churches we were kindly invited to present the views we entertained upon this point. This we freely did, and in these various ways were enabled to get the fundamental principles of our faith before the people of this denomination. Many of them acknowledged light on many points which had before troubled them. We also found those who had charge of city missions, captains of vessels, etc., ready to cooperate with us in every consistent way. In no case were we refused the privilege of placing our publications on board ships, or securing the aid of those in charge to see that they were distributed in the different ports which they entered. Consequently a wide door was here opened for the islands of the Pacific Ocean. There seemed to be a general interest and willingness in placing before the people the publications which we furnished. It is but an act of justice to acknowledge the courtesy of the New Zealand Union Steamship Company, who from that time freely took our publications from Australia to Auckland, and always manifested a willingness to do for us what they could. The custom house officers, and those officially connected with the business relating to the shipping, treated us very courteously, and aided it in every way consistent with their duties. Auckland is the most favorable shipping point for the islands of the Pacific lying between there and the United States of America. Robes Washed in the Lamb’s Blood
2. THEY wash their robes and make them white in the blood of the Lamb. To the last generation the testimony is very emphatic on the subject of obtaining the white raiment. Rev. 3:5, 18. And though the 144,000 are accused of rejecting Christ and trusting to their own works for salvation, because they refuse to violate the commandments of God (Rev. 14:1, 12), in the great day that calumny will be wiped off. It will be seen that they have rested their hope of life on the merits of the shed blood of their divine Redeemer, making him their source of righteousness. There is a731 peculiar force in saying of these that they have washed their robes and made them white in the blood of the Lamb. Brooklyn Mission.
By Editor
FROM a private letter to Elder Haskell, we are permitted to print the following account of the work at the Brooklyn Mission, New York. It shows how the truth is spreading in that great city. May the Lord bless and speed the work:— DEAR BROTHER HASKELL: Your very interesting letter came in season to read at our morning worship yesterday, and our hearts were deeply affected by its contents. Such evidences that God is willing to pour out his Spirit, is what we have been earnestly seeking, of late; and the Lord has graciously come near to us and our work. Seven have embraced the truth since the camp-meeting. I never saw the interest manifested in the truth, among so many people as there seems to be here. I think I have written you of the combined efforts of the clergymen of this part of the city to overthrow the influence of our work. It seems as clear to us as the noon-day sun that God has turned this effort in favor of our work. Rev. Harris has preached four sermons in opposition to us. We reviewed one of his discourses on the Sabbath through the Green Point Daily Star, in the Saturday edition, which goes into nearly every family in this part of the city. The editor told us that he would publish it if we would allow it to go in over our own signature. Last Saturday's edition had five articles, and notices referring to the agitation on the Sabbath question. What seems remarkable, is that people living right near where we live, but who have never known anything about us until this agitation came up, have come to our hall and after hearing one discourse and one or two Bible-readings, have taken a firm stand for the truth; we have had as many as four instances of this kind within as many weeks. While some for whom we have labored for months, while admitting that it is the truth, do not seem to move. I cannot understand it unless the Lord wants us to learn that it is only his Spirit that can move the people. I cannot begin to tell you of the effect of our printed Bible-readings; I believe they have helped us more than any other one thing that we have made use of in our work. Last Sunday night I spoke on the Sabbath, to a large and interested audience; many of them had heard Mr. Harris. We had an extra large number of the printed sheets this week and are placing one in every family in this part of the city. When we moved into our new hall we adopted the plan of taking up collections, and the result has been thus far more than enough to pay the rent of the hall. Does it not seem as though the coming Conference would be a time when the Lord would come near and give his servants a fitting up for the work, different from what they have had in the past? I have thought much of late of that text, the first verse of Zech. 10. It seems to me that the time for the latter rain has come and that the "bright clouds" and "showers" will come where there are those who are asking for it and expecting it. A lady who called here a few days ago said her father told her that the Adventists and their work are the theme of conversation on ferry-boats and in horse-cars, among those who live in this part of Brooklyn and work in New York. We had over fifty at our last Sabbath meeting.