Earlier text: THE BIBLE AND THE PEOPLE“And he [Paul] said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest; it is hard for thee to kick against the pricks.” Acts 9:5. We are asked for an explanation of the latter clause of the text, “It is hard for thee to kick against the pricks.” The word kentron, rendered pricks here and in Acts 26:14, signifies goad, and was particularly applied to an instrument used to spur or goad on oxen when required to draw heavy loads. The instrument was usually composed of a pointed iron fastened to or inserted in the end of a stick. From the fact that the ox, or other animal that was goaded, especially the younger and less experienced animals, would sometimes, when goaded, kick against the goad, thus receiving greater injury while gaining no advantage, kicking against the goad, or against goads, came to be a saying to express the fruitlessness and folly of resisting authority. This saying was not confined to the Jews, but was common among the Greeks, by whom it was not considered too homely to be worthy of frequent use by writers. That and similar expressions are not unfrequently met with. One writer says, “I, who am a frail mortal, should rather sacrifice to him who is God than by giving place to anger; kick against the goads.” Another says, “These things have come to my recollection; for it is foolishness for thee to kick against goads.” And one says to a friend, “Thou stretchest out thy foot against goads, seeing the fierce monarch governs according to his own will.” The idea intended to be conveyed by the saying, or proverb, is not mere futility of resistance to irresistible authority or power, but a resistance which either directly produces, or results in, additional injury—injury which would not otherwise be sustained. Thus we find, in that part of the text to which our attention is directed, two facts stated—by implication, it is true, but none the less plainly stated. In the first place, Paul felt certain pricks, or goads, and, secondly, he resisted them. What were they? Notwithstanding Paul affirmed before Agrippa, “I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth,” we are prepared to affirm, on the authority of the text under consideration, the precise language of which Paul himself quoted in his eloquent address to Agrippa, that underneath all the zeal which he displayed in the persecution of the church, there were misgivings as to the course he was pursuing, a feeling, though he perhaps scarcely dared own it even to himself, that the Christian doctrines might be true, and Christ the promised Messiah; and that this feeling grew, and, under the influence of evidence which he could not deny, became more and more pronounced, pricking and goading him to acknowledge, rather than persecute, Christ, and that he sought to resist the goadings by applying himself the closer to the wretched work of threatenings and slaughter.—Herald of Life. This is the way we are taken in hand. One J. C. Douglass has issued a large-sized, 20 page pamphlet, on pages 15-20 of which we find the following amiable expressions in reference to S. D. Adventists:— “Next we will take the Seventh-day Adventists, who is described in scripture as the false teacher or Prophet, that was to come on the earth in these last days, denying the Lord that bought them, and bring upon themselves swift destruction.” “So these Seventh-day Adventists are compared to wandering stars, and wells without water. They are the false Prophets that are to go with the Beast into the lake of fire burning with brimstone, or into a bottomless pit; you see a pit without a bottom: there is nothing to start from to rise again.” “The multitudes are now in a valley of decision; all the Roman Catholic and the Seventh-day Adventists are consigned to the flame.” “So it is with these filthy dreamers, the Seventh-day Adventists.” “You see now why those Seventh-day Adventists have gone to destruction, because they were under the law, they have to judge by the law.” “And will you follow the Seventh-day Adventists and be sentenced to the flame as they are? And why; because they would stick to the letter of the law.” LOCAL ELDERS.
By H. A. St. John
Persons occupying the responsible position of elder in our churches, it seems to me, need to awake as never before, to the importance of the work assigned them. Every local church is God's heritage, 1 Pet. 5:3, and this heritage is committed to the charge of the elder. He should be able to feed the flock of God with clean provender, thoroughly winnowed. He should be acquainted with all the varied ways by which a good, sound spiritual growth may be attained. The elder should have an oversight of every thing that pertains to the church. He should see that the church clerk keeps his book properly, recording plainly all that is of interest or importance to the church. He should see to it that the Systematic Benevolence treasurer is doing his work correctly, and that all, both old and young, are paying S. B. If there is no deacon, the responsibilities of this office rest upon the elder, and if there are deacons, he should instruct and encourage them in the performance of their duties. Look at that beautiful orchard. Every tree seems to be in the finest condition. This is not the work of chance, but a careful, wise, and judicious farmer has the oversight there. Not a tree is neglected. Pruning, training, cultivating, guarding from destructive insects, and everything necessary to a healthy and vigorous growth, is faithfully attended to in season. And this is all right. Now, brother elder, take this as an illustration. Is the wise husbandman acquainted with every tree in his orchard, whether young or old? so should you be acquainted with every member of the church committed to your charge. You should have in your possession a list of all the members, and every one of these should be considered as an invaluable treasure, a soul for whom Christ died, and of more worth than all the world. And as every one is surrounded by temptations, snares, afflictions, and a great number of evils, and evil influences, expressly calculated to prevent the bringing forth of the fruits of the Spirit, to stop spiritual growth, and to entirely destroy, how highly important it is that you, with a soul full of love for your work, and a close examination of the book of directions, the holy Bible, exercise a wise supervision over God's heritage. To lead, in the regular meetings of the church, is but a small part of the duty of an elder. If this is all that is done, there will be a rapid declension. May the Lord bless you, reader, if such a responsibility is yours. You need a large supply of the grace of God. But the Lord has promised all needed help. It is for you, within your reach. The needed wisdom and strength is proffered by our compassionate Redeemer. H. A. ST. JOHN. The Mother of Abijah.
By John Nevins Andrews
The following from the Cyclopedia of M'Clintock and Strong, vol. 1, p. 17, is worthy of notice:— “There is a difficulty connected with the maternity of Abijah. In 1 Kings 15:2, we read, ‘His mother's name was Maachah, the daughter of Abishalom’ (comp. 2 Chron. 11:20, 22); but in 2 Chron. 13:2, ‘His mother's name was Michaiah, the daughter of Uriel of Gibeah. Maachah and Michaiah are variations of the same name; and Abishalom is in all likelihood Absalom, the son of David. The word both rendered ‘daughter’ (q. v.), is applied in the Bible, not only to a man's child, but to his niece, granddaughter, or great-granddaughter. It is therefore possible that Uriel of Gibeah married Tamar, the beautiful daughter of Absalom (2 Sam. 14:27), and by her had Maachah, who was thus the daughter of Uriel and granddaughter of Absalom.” In the same work, volume 5, page 593, we read of Abijah's mother as follows:— “In 2 Chron. 13:2, she is called, ‘Michaiah, the daughter of Uriel of Gibeah.’ But Josephus says that she was the daughter of Tamar, the daughter of Absalom (Antiquities, viii, 10, 1), and consequently his granddaughter. This seems not unlikely, and in that case this Tamar must have been the wife of Uriel.” J. N. A. Whether Dan. 9:27 Reads “Desolate” or “Desolator”
By J. H. W.
A QUESTION arises in the Bible-class concerning Dan. 9:27. The common version says “desolate,” while the margin says “desolator.” Which is correct? Ans. It will be noticed that the margin sometimes says “Heb.” and sometimes “or.” The former shows the literal reading of the original; the latter indicates that the translators did not consider the original definite; they thought it might be translated either way. This appears to be the case with the text. But we think there are good reasons for considering the marginal reading correct. The original word is an active participle, literally, the desolating, or (the one who) desolates. An instance of this form of expression in the Hebrew is found in 1 Sam. 9:19—the answer of Samuel to Saul—“I am the seer;” literally, “I am the [one] seeing.” To change this to the passive form would destroy the sense, and leave Saul’s question unanswered, as it would make Samuel say, “I am the [one] seen.” But the common rendering of Dan. 9:27, “desolate,” gives it in the passive form, which is contrary to the pointing in the Hebrew Bible. Being active, the one who desolates, or the desolator, must be the proper rendering. J. H. W. DR. ADAM CLARKE, speaking of the law as a “rule of life,” says:— “And let it be observed that the law did not answer this end merely among the Jews; in the days of the apostles; it is just as necessary to the Gentiles, to the present hour. Nor do we find that true repentance takes place where the moral law is not preached and enforced. Those who preach only the gospel to sinners, at best only heal the hurt of the daughter of my people slightly.”—(Com. on Rom. 7:13.) THE SANCTUARY.
By Uriah Smith
Second Paper—Connection with Prophecy. It has already been stated that in the fulfillment of one of the most important lines of prophecy given in the Bible, the sanctuary becomes the principal object presented to our view. The prophecy referred to is that found in the 8th chapter of Daniel. As we travel down over the line of that prophecy, made plain and smooth to our feet, like the level well-beaten path of a public thoroughfare, suddenly we find suspended over and across the way a banner with this remarkable inscription:— “UNTO TWO THOUSAND AND THREE HUNDRED DAYS; THEN SHALL THE SANCTUARY BE CLEANSED.” Verse 14. Raising the inquiry, why and by whom these words were spoken, we find they were called out by a conversation between two of the angels of God. And the question raised by one was answered by the other, not to the speaker, but to the prophet Daniel. The question was, “How long shall be the vision concerning the daily and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” And in answer, the angel turning to Daniel said, “Unto two thousand three hundred days; then shall the sanctuary be cleansed.” The question is one which is calculated to enlist our whole attention. It is one of deepest interest; for it pertains to the time when the heel of oppression shall be forever lifted from the host, the people of God, and opposing powers shall no longer be able to pervert his worship. The time was when the words here spoken, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed,” were household words with every happy believer in the Lord’s soon coming. They were emblazoned on the shields of every soldier in the Advent ranks. They were joyfully uttered from many lips as the watchword of their most ardent desires and their brightest hopes. But the times, in this respect, are strangely altered. Over a portion of the Advent body a mysterious silence now reigns concerning this positive and prominent promise. Lips which were once its joyful heralds seem now to be sealed to its utterance. It seems by some to be studiously ignored, avoided, and set aside. But ignored and set aside it cannot be. The glowing prophecy of which it forms so conspicuous a part, and which must enter into every advent theory, forbids that it should be passed by unnoticed. There are some things in the regions of prophetic truth, as well as in the political world, which are the occasion of “irrepressible conflict;” and this is one of them. Men may not think to avoid it by giving their attention to other themes, and passing it by in silence. In every theory, deserving the name of theory, which professes to show the present age of the world, and the nearness of the great consummation, it imperatively demands a place and an explanation. It is the embarrassing specter which, with unvarying constancy, confronts every theory which would endeavor, with ill-concealed dread of its just claims, to turn aside from the strait path to avoid its presence. And it is well that it should be so; for it claims no more than it deserves; it presents no demands which the lover of truth ought not promptly and willingly to grant. What, therefore, has been the cause of this change? Why are not these words dwelt upon by all, as formerly, with frequency and pleasure? To this question but one answer can be given. The expectations based upon this scripture have once been disappointed; and the method adopted by any individual to account for that disappointment, determines his view of the sanctuary and 2300 days. The fact has already been alluded to, that previous to the autumn of 1844, the Advent people were a unit. Zealous for the great doctrine of the soon coming of their Redeemer, clothed with the blessing and power of God, devoted, harmonious, united, they presented a spectacle which made the saints rejoice and the world tremble. But since the tenth day of the seventh month, Oct. 22, Jewish time of that year, dissension and division have been to a mournful degree inscribed upon their history, and the paths they have taken have been various and divergent. The cause of this division must be found in some question involved, in some point at issue, in the events of that memorable day. The expectation then entertained was, that at that point of time the Lord would come. Arguments had been produced, invulnerable to all the attacks of opposers, and entirely satisfactory to all lovers of the Advent doctrine at that time, that the 2300 days would end in 1844. Making this fact a starting point, an argument was easily constructed as follows:— The prophecy asserts that the sanctuary shall then be cleansed. The sanctuary is the earth or at least some portion of the earth. Its cleansing is to be by fire. But the renovation of the earth by fire is to take place only at the second coming of the Lord. Therefore the Lord will come at the termination of the 2300 days. The point of time at length came; but it did not bring the Lord. No cleansing of the earth by fire took place; and believers were still left here upon the earth, having then not only their own disappointment to bear, which was grievous and keen, but also the flood of obloquy and reproach which the world poured upon them. What was the matter? Where had the mistake been made? What was the cause of the disappointment? On this point different views are entertained, and different opinions advanced. Before examining these, let it be remembered that God cannot be the author of the confusion that has existed since that time in the Advent body. All the various theories that have since sprung up, cannot every one be true. And yet every Adventist will admit that the truth of God at the present day must be found in connection with the Advent doctrine. Every Adventist will admit that if God designs, previous to the coming of the Lord, to warn the world of that event, the great Advent movement of 1840–1844, in so far as it tended to arouse a slumbering world to the fact that we are living in the time of the end, and to warn them of the nearness of the close of probation, and the consummation of all things, was in the order and purpose of God. He must therefore still have a people on the earth as a result of that movement; he must still have a truth among men bearing some relation to that great work; and there must be some correct explanation of the great disappointment connected with that movement. The theory of the time as held in 1844, consisted of two main propositions: 1. That the 2300 days ended in 1844. 2. That the earth was the sanctuary then to be cleansed. So, based upon these two propositions, two answers are given to the question why those who looked for their Lord at that time were disappointed. The first is that the reckoning of the time was wrong. The second is, that the view taken of the sanctuary was wrong. More fully expressed, we were disappointed, because the 2300 days did not then expire, and consequently the time had not come for the earth to be cleansed with fire; or, secondly, we were disappointed because, though the days did then terminate, as we believed they would, neither the earth nor any part of the earth is the sanctuary which was then to be cleansed. Either of these answers would be sufficient to explain the disappointment; and both have been offered by different ones. But it will be seen that they are at perfect antipodes to each other; and it remains to determine which is the correct one. We inquire, then, is it correct to say that the time was wrongly calculated, and that the 2300 days did not end in 1844? Previous to that year, it had been held that Daniel 9 was a key to chapter 8, and that the seventy weeks of Dan. 9:24–27, afforded a clue to the explanation of the 2300 days of chapter 8. Now those who deny the ending of the days in 1844, endeavor to sustain their new position in two ways. The first is to deny the connection between Daniel 8 and 9, between the seventy weeks and 2300 days. This class claim that the seventy weeks of Daniel 9 are no part of the 2300 days of Dan. 8, and that, consequently, the date of the former does in no wise determine the date of the latter. They acknowledge that the date assigned by all Adventists previous to 1844, for the commencement of the seventy weeks, namely, B. C. 457, cannot be disproved; but as they are no part of the 2300 days, they furnish no clue to the commencement of that period. Where the 2300 days did commence, or what event marked their beginning, they cannot tell. This much only, on this point, they profess to know, that they did not end in 1844, because the earth is the sanctuary, and the earth was not then burned. The other class acknowledge the validity of the arguments by which the seventy weeks are shown to be a part of the 2300 days, as held by all Adventists up to 1844, but deny that the date of their commencement was rightly placed in B. C. 457. Commencing at that point, they would end in 1844; but this class, like the one first mentioned, contend that they could not then have ended, and for the very same reason, namely, because the earth is the sanctuary, and the earth was not then burned. From this general survey of the subject, one would be led to conclude that there was something all-potent in the theory that the earth is the sanctuary. From what it has done, we should suppose it had been able to intrench itself behind infallible evidence. It has led the majority of those who were in the past Advent movement, while divided on many other points, to agree on this, that the 2300 days did not end in 1844. It has led them to make a full surrender of positions which were once acknowledged to be the ground and pillar of the Advent faith; positions which able men were led to take when their hearts were glowing with a newly-found and life-giving truth, and their intellects quickened by the outpouring of the Spirit and power of God; positions which passed unscathed through the most fiery ordeal of scrutiny and opposition, to which, perhaps, it has been the lot of any truth in any age to be subjected; positions which stood the test when the world was aroused to the subject of the Advent as never before nor since, when opposition was called forth in all its strength, and the highest worldly wisdom played its heaviest batteries against the unpopular movement. The reasons which would lead men to abandon positions like these should be infinitely weighty; but these positions have all been surrendered to the solitary view, which has thus been set up paramount to them all, that the earth is the sanctuary. Where is the mighty array of evidence by which this is sustained? All that has been, or can be, produced, it will not be difficult to find, as we proceed. U. S. CAN IT BE SO?
By Roswell F. Cottrell
Can it be possible that so many professed believers in the truth for our times have so little interest in it as not to take our periodicals, which are bearing the truths of the last message to the world? I confess to no small degree of surprise at the statements of Bro. Canright, under the heading, “A Plea for our Periodicals.” It should have been, “A plea for the lives of a backsliding people;” for it is not the periodicals that need help. They will live and bear the truth to those who do not undervalue it. But those who neglect to take and read them undervalue and neglect a means of grace, the only weekly and monthly preaching that many of our people have. How much interest, how much faith in the truth, how much of the spirit of Christ, the missionary spirit, can those have who can willingly forego the privilege of learning from week to week of the progress of the cause, and the spread of the last message among the nations of the world? I fear and tremble for such. I would help them. They need help. But help is within their reach. Will you not, brother, sister, accept of it? Are you too poor to take the papers? Let your poverty be known, and you shall have the papers free. But can you not retrench some needless expense? Are you not expending more than the price of the papers in the gratification of taste in the use of articles not only useless, but injurious? Don’t talk about want of means to take the papers while you are expending for tobacco, tea, coffee, and other like things, more than double their cost. The cause to which our papers are devoted is God’s cause; and if we are his people, it is our cause. Those of our papers that are more than self-sustaining are increasing means for the advancement of our cause and the salvation of our fellow-men, the members of our fallen family. Are our papers dear, because they cost more per square yard than those which, in addition to the trashy literature of the day, are largely made up of profitable advertisements, not excluding those of the worse than worthless nostrums of quacks, and the bogus firms and deceptive pretensions of charlatans? The thing that is most wanting is an interest in the cause of God, and a readiness to do for the sake of mankind. Awake, arouse! brethren and friends. Weigh your interests in the present world and that which is to come, as they are being weighed in the balances of the sanctuary. No longer neglect your means of grace, and your duty to God and benighted, dying humanity. As you value the great salvation, purchased by the blood of Christ, no longer exhibit such manifest indifference to the cause of God. Is the last gracious warning being published to the world? Show an interest in the work. Is the Lord soon coming? Act as if you believed it. Have we but little time to work? Improve it; for the night cometh; and outer darkness will be the doom of the unfaithful servant. We have no time nor means to selfishly squander upon ourselves; but used in the cause of God and truth, they will increase a thousandfold. Will you not, my brother, take hold of this work anew? Will you not prove yourself on the side of God and suffering, dying humanity, before it is too late for your efforts to be accepted? Take hold of the cause of truth. It is not dying for need of your help; but you are dying for want of an interest in it. The truth will survive. Will you live with it? WHAT CAN I DO?
By S. N. HASKELL
Directions Suited to All Cases. Laborers in the cause of God are needed everywhere. Satan has two methods of attack in his warfare against Heaven: First, he enlists the best talent in direct opposition to the work of saving souls. Secondly, he so stupefies or benumbs the moral sensibilities of God’s people that their minds become engrossed with the cares of this life, and the talent which might be of service in the cause of Christ is not only rendered useless, but a real clog in the work. Therefore, laborers are wanted in every department of the work of saving lost men. There are not a tenth as many ministers as are needed to meet the calls for men to enter new fields and publicly proclaim the truth. Especial openings for the truth to go to almost every nationality under heaven, are coming to light. The Macedonian cry, “Come over and help us,” is borne upon every breeze. Colporteurs are wanted to enter thousands of towns, cities, and villages. And when individuals have entered the field as colporteurs, actuated by right motives, and possessing a love for souls which would lead them to sacrifice their ease, means, and personal interests, upon the altar of truth, God has most signally blessed their efforts. Through their instrumentality, large, healthy churches have been raised up, meeting-houses have been built, and an interest to hear has been awakened in all the surrounding country. Hundreds have been brought to receive the light of truth by the silent messengers—by tracts and periodicals alone. To my certain knowledge, there are scores rejoicing to-day in the Sabbath of the Lord, as the direct result of the trial volume of the REFORMER, the REVIEW, and THE VOICE OF TRUTH. But experience has taught us that judicious labor, by correspondence, and visiting families and praying with them, in connection with the distribution of reading matter, is far more effectual in bringing souls to a knowledge of the truth than is the reading matter without this personal labor. We speak upon this point from what we have seen, and from facts that are continually coming to light, and with which we are personally acquainted. We have become thoroughly convinced that, had more of this practical labor been expended in connection with the reading matter which has been distributed, far greater results would have been seen. I would not have the reader get the idea that we should curtail our efforts to scatter tracts and periodicals, not by any means. This work should be increased twentyfold; but there should be, in connection with it, prayers and such labor as will make the reading matter more effectual. We do not mean that we should contend over doctrinal points with those we would reach, but we should recommend the religion of the Bible in such a manner that it will reach the ears of the people. All who have received the VOICE, and REFORMER on trial should be visited; the REFORMER with the premium, and the SIGNS OF REVIEW, should be offered, and their subscriptions be obtained if possible. Where this recanvassing has been done it has resulted in marked success. Much of the first effort is sometimes lost, where good would have been accomplished had the work been followed up. There is another branch of this work to which we would especially call the attention of our brethren and sisters. There are many among us whose home duties are such that they cannot leave their families, or, from other causes, cannot go out to visit, or, if they do, it must be to a very limited extent. Many of these are sisters whose address is good, and who might write with a degree of acceptance. They would like to do something in the cause. Now what can they do? Perhaps I have heard the question asked more than one thousand times, after stating their circumstances, “Now what can I13 do? I am willing to do any thing.” They have some time which they could devote, if they knew just what to do, or how to go about the work. To all such, and to those who do not seem to possess a faculty for getting people to subscribe for our periodicals and pay for them, and this class is quite numerous, we make the following proposition: Subscribe for five or more copies of the SIGNS at Tract Society prices. Do this through the proper officers of your Tract Society, as then there will be no risk in sending the money, and it saves much trouble. The money can be paid to your director or district secretary, stating the number of copies you wish, and he will forward to your State secretary. Then you will receive these copies weekly, to be disposed of. Do them up and send them to your friends far and near. Always write to them, stating your object in so doing; but do not mention any peculiar doctrine which they do not believe; let the paper advocate that. Invite them to read, and write you in return what they think of the paper, etc. If they like it, send another. Perhaps in time, if not at first, you will obtain a permanent subscriber. There is no reason why you should limit this kind of labor to your acquaintances and friends. Invite your friends and neighbors who may be interested for you to send you names. Make a business of it. Let no copies of the SIGNS remain on hand; for old papers are not as interesting to people generally as new ones, and you will have a fresh supply every week. The result of such a course is every way beneficial. First, you will get the truth before a large class of readers whom you may be the means of benefiting. Secondly, for those who have never investigated the truth, the paper has many advantages over a tract; for the reading matter is varied, and there will be something in every paper that will interest nearly every one. Thirdly, the experience it will give you, if the labor is prayerfully followed up, will be of more value than ten times its cost in means and labor. It will cultivate those nobler qualities of the soul, which make men and women of use in society. It will lead you to meditate, and to study ways and means by which to dispose of your papers where they will do the most good, and it will lead your thoughts from self to those practical duties which are Christlike in their nature. Fourthly, it will help sustain the cause on the Pacific Coast. To the youth, who would do something in the cause of God, but have no definite object before them, we especially recommend this plan. Those young in experience should feel free to consult the more experienced brethren and sisters. Some of the members of the Vigilant Missionary Society at South Lancaster, Mass., enter largely into this branch of the work, and that, too, with marked success. Their correspondence at first was limited to but few, and those were individuals with whom they were personally acquainted. But now they correspond with individuals in almost, if not every, civilized nation on the globe. There are colporteurs to-day in Europe—men of means, who have reprinted our tracts in editions of five thousand. These persons embraced the truth by this means alone, and of some of them, I have yet to learn that they have ever seen a Seventh-day Adventist. And the late mail brings encouraging news from an active advocate of the Sabbath in Scotland, who has been reading our periodicals. After speaking of the discontinuance of the VOICE, and ordering certain publications, he proposes to obtain subscribers for the REFORMER, thus showing the foothold the truth of God is gaining in the Old World through this kind of labor. These letters should be written with the greatest care, that prejudice may not be awakened, and the object you have in view defeated. No one should feel competent to write without much prayer. The heart should be full of tenderness and love. “Cursed be he that doeth the work of the Lord negligently,” or we might say, carelessly. To those who are saved it is said, “Thou hast been faithful over a few things, I will make thee ruler over many things.” This plan of labor was suggested at our meeting at Adams’ Center, N. Y., and within a few moments after an opportunity had been given to subscribe for the SIGNS over sixty copies were subscribed for. Some in New England who have received five copies, have since ordered five more. Bro. Palmer, of South Boston, to whom five copies had been sent, orders five more, making ten copies for one year. Here are faith, means, and works, all together. We are acquainted with Bro. Palmer. He has had experience in this kind of work a number of years, so this is not a bow drawn at a venture with him, but he knows what he is about in the matter. There are thousands of our people in trade, or working in shops, who are constantly associating with others, and they might find scores of readers in this manner. We want one hundred such men in New England, two hundred in New York, five hundred in Michigan, one hundred and fifty in Ohio, and so on throughout the country. Let our brethren and sisters put their hand to the work, and push forward with zeal in this matter. What is here proposed is not said to hinder in the least the canvassing for the SIGNS, which is now being done, but to call into exercise the gifts of those who feel that they cannot go out to canvass. From how many shall we have a hearty response in the manner above proposed, upon the receipt of this paper? The various Tract Societies will do all business pertaining to the SIGNS directly with the SIGNS Office, so there will be no delay. Shall we have a thousand men and women who will thus subscribe for five copies within the next three weeks, at Tract Society rates, viz., $7.50 for the five copies? Let the example set by the Adams’ Center church be followed by every church this side of the Rocky Mountains. We expect a hearty response. We wish to see one thousand new workers thus enlist in the missionary enterprise for 1876 as never before. NOT DISCOURAGED.
By H. A. St. John
To the Members of the T. & M. Society of Ohio.
I WANT to say to you that I am not discouraged. The first quarter is ended, the first campaign past, and the first quarterly meeting is also closed. Dist. No. 1 was not reported, but I am not discouraged. Dist. No. 5 had no living representative in our meeting (sickness detaining the director), yet I am not discouraged. Not one-half the members in our Society in the State were represented in the meeting (not having reported), but I am not discouraged. We hope to raise eight or ten hundred subscribers for the SIGNS OF THE TIMES. Perhaps not more than fifty of this number have yet been obtained. Nevertheless, I am not discouraged. Twenty-two hundred almanacs have come into the hands of our Society, and the greater part of them are disposed of. If all would do something, perhaps not less than eight thousand more could be scattered. But I am not the least discouraged. If we should go backward for six months, in order to get a good start, I should not be discouraged. No. 1, J. W. Lucas, Bowersville, Green Co., Ohio; No. 2, A. M. Mann, Darlington, Richland Co.; No. 3, R. A. Underwood, Mesopotamia, Trumbull Co.; No. 4, O. F. Guilford, Castalia, Erie Co.; No. 5, J. J. Boardman, Bowling Green, Wood Co.; No. 6, C. G. Daniels, Defiance, Defiance Co. Now, dear brethren, rally your forces for a noble strike this present quarter, the first three months of a new year. Have a list of all the members in your district. If any have moved from the State, strike their names from the list. If any have moved to some other district in our Society, send a certificate of their membership to the director of the district to which they belong, and they will be counted there. If any are deceased, of course their names should be dropped from the roll. Make out a list of the actual, living membership of your district immediately, and send a copy of the same to the State secretary, making sure of a list for your own use. Then so instruct and help and encourage each member, that when you call the roll at your next quarterly meeting (March 18, 19, perhaps), every soul will have a response. By this I mean, a report of labor. Let all the directors say, Amen. Let all the members say, Amen. Let the young look after the interests of the YOUTH'S INSTRUCTOR. Let our brethren and sisters, while giving attention to all kinds of tract and missionary work as they have opportunity, make a specialty of the SIGNS OF THE TIMES. Our next State quarterly meeting will be held in Clyde, April 1, 2. Let every director begin now to get ready for that meeting. We are greatly desirous of having an efficient, working Tract and Missionary Society in Ohio. I believe this is the Lord’s will. I close as I begin by saying that I am not discouraged. Now, brethren, here’s my heart and here’s my hand, To scatter the light all over the land.