Earlier text: The Great UncertaintyMeaning of Baptism.
By Editor
The Advance takes the Independent to task for conceding so much to the Baptists in its article on the American Bible Society, which was published in the SIGNS OF THE TIMES some weeks since. In its remarks the Advance says:— "The Greeks, having no such thing as Christian Baptism, had no word to signify that. Our Lord and his apostles, therefore, (because the ordinance was, doubtless, in that warm latitude, generally administered by immersion) adopting a word that carried the raw, crude idea of plunging into water, put into it altogether a new signification." That our Lord and his apostles put a new meaning into the word "baptism" we have often heard asserted, but never yet have seen any proof offered to sustain the assertion. If it exists we would like to have it produced. That the Greeks had a word signifying "Christian baptism" no reasonable person would affirm; and he who denies it takes upon himself an unnecessary task. Is there now, or was there ever, in the world a language which has a single word signifying "Christian baptism"? But we can inform the Advance what the Greeks certainly had. They had a word which signified immersion, and they had another word which signified sprinkling. And the meanings of these words were so well defined, they were so distinct in their significations, that they could not be used indiscriminately; one could not possibly be used where the other was intended. And they differed so widely that to use one excluded the other. And "our Lord and his apostles," in their frequent mentions of baptism, always used the first—never the other. Has this any bearing on the question, What is baptism? The word "Christian" is altogether an addition to the word "baptism," in the phrase "Christian baptism." It gives direction to the word, and indicates that the baptism referred to is that enjoined by Christ in the gospel. But alone, the word baptism indicates no such thing. We have read of "the baptism of John," of "Christian baptism," and of Jewish or "proselyte baptism." Will some one inform us to which of these the word "baptism," simple or disconnected, refers? We say it specifies neither. It must have an adjunct to give it direction to make it specify either. The specifying power, then, is altogether in the adjunct, and not at all in the word baptism. This being so, for we safely challenge a denial of it, we further ask, In the three phrases mentioned above, is there any difference of action indicated by the word baptism? That is, does the expression, "proselyte baptism," indicate one method of action, the "baptism of John," another form of action, and "Christian baptism" still another form of action? We do not ask whether our Lord and his apostles, when they commanded baptism, referred to it purely as a Christian or gospel ordinance, to be administered in the name of the Father, Son, and Holy Spirit. We know they did. But we challenge the proof that they gave a new meaning to the word baptize, so that it thenceforth signified a form of action in the ordinance which it did not signify out of the ordinance. Granting that the ordinance was entirely new, that fact does not indicate that new significations were given to the terms in which the duty is set forth. Let us illustrate by another ordinance. The Lord instituted a supper, and told them to eat of the bread and drink of the cup because they represented his body and his blood. In this ordinance an entirely new direction is given to the idea of eating the bread and drinking the cup. Now question: Inasmuch as the Greeks had no word to signify the Lord's supper, the idea of such an institution never having entered their minds, is it not reasonable to suppose that the words eat and drink, in this ordinance, indicate actions entirely distinct and different from the ordinary actions of eating and drinking? In this supper they did not eat and drink in a worldly or secular sense, but in an ecclesiastical or Christian sense; and, of course, according to Pedo-Baptist logic, they "put into these words altogether new significations!" What these new significations of eat and drink are it may be as difficult to tell, as to tell what is that new signification of the word which always and only meant immerse. It always had meant immerse, and immerse only; and it is very clear that it continued to have that meaning after it was adopted into the gospel to define a Christian rite. 1. There is no intimation in the Scriptures that the meaning of the word baptizein was changed in the least particular by its being used by our Lord and his apostles. If there were a change made by them, who shall determine what that change is, inasmuch as they said nothing about it? 2. That it continued to bear its ordinary meaning of immerse is evident from the usage and practice of the early church, in which baptism was uniformly administered by immersion. It was only when the gospel was corrupted or perverted by human innovations, that a change or substitution in the ordinance was brought in; and reasons were given for the change which are by no means justified by the Scriptures. 2953. That baptizo continued to bear its one only signification of immerse is shown both by Scripture examples and Scripture symbols or illustrations. It is recorded of the act of baptizing that "they both went down into the water," which never is and was never done when sprinkling only was practiced. We say "sprinkling only," for it is a fact that sprinkling was not at first substituted for baptism or immersion, but connected with it; afterward, for reasons altogether outside of the Scriptures, it supplanted immersion. Again, baptism is presented as a symbol of the burial and resurrection of Christ, Rom. 6:1-5; Col. 2:12, and 3:1; wherein it is said they were "buried with Christ," and "risen with Christ." Customs may change as the humor or fancy of men may dictate; but the Scriptures do not change—the word of the Lord is "yea, and amen." That idea which these words carried to the Romans and to the Colossians, they carry to us; and that is the idea of a burial, an immersion, as the word signified then, and signifies still. The Advance does injustice to the facts of Scripture, of history, and of philology, when it intimates that the early church immersed because it was "in that warm latitude." Do the Presbyterians of our Southern States immerse because they are in a warm latitude? They are in a warm latitude, but they do not immerse. Why not? Because their practice conforms to the significations which they attach to the terms used. They place another meaning upon the word baptizo, and in their practice they conform to that meaning. And so it was with the early church. They knew the word only in its meaning of immerse, and in their practice they conformed to the known meaning of the word. They who affirm that the word had another meaning at that time are bound to give the proof. When will they produce it? They ought to do this or cease to reiterate the affirmation. At the close of the Upper Columbia Camp-meeting we felt too much worn to endure a ride of all night, and stopped over at Walla Walla, where we wrote for the SIGNS, and preached on Sabbath and Sunday. Monday night we resumed our journey, but found it harder than if we had gone earlier, as the Columbia had risen so fast that the road was impassable, and we had to change to a river boat in the night. The night was so broken up that no rest was to be obtained. At this stage of water the Dalles are a grand sight, the river rising far above the rocks which ordinarily conceal it, and in some places dashing in continuous waves, looking more like the ocean in a storm than a river in a quiet valley. It looks like a strange work of engineering that, on a sloping river bank, the railroad lies for long distances below high-water mark. Going from Portland to Salem our train jumped the track. A car load of Chinese was in a dangerous position, but nobody was injured. Had we been going at high speed the consequences must have been disastrous. We arrived on the camp ground about noon the 14th, the day appointed for the meeting to commence. But things were far from being ready for a commencement, Elders Boyd and Raymond were hard at work. We also went to work; but the number of workers was either too small, or they commenced too late, for at night the work of preparation was about twenty-four hours behind what we earnestly desired. The people were tardy in coming together, which hindered our business some, and caused fears to arise for the success of the meeting. We found on the ground Elders A. Snashall and E. W. Barnes. Eld. Snashall was educated for the ministry among the Presbyterians, and has been connected with the First-day Adventists about two years. He commenced keeping the Sabbath about the beginning of this year, and has been preaching it to some extent. He has credentials from the Conference, and will engage in the work this season. Elder Barnes has been in the ministry twelve years with the "Christians" or Disciples. He has been a successful and highly-respected laborer, and has been studying on the law and Sabbath for some time. His mind was first directed to it by means of missionary work done by the Woodburn (Cal.) church. We were more particularly interested in his case as he came on to the ground with his own tent, with his family, as an inquirer, not being settled on the points of our faith, except the Sabbath, on which he was firmly established. We were as deeply impressed with his cautious prudence as with his earnest desire to know and obey the truth. Our opportunities with him were far more limited than we desired. He took his stand firmly with us, and with his wife united with the Salem church. Our meeting was so late that we greatly feared that no effectual move could be made on the Sabbath for the spiritual benefit of the people. Yet there seemed to be a good feeling in the meetings in both the forenoon and afternoon. On making a call quite a number came forward. Some cases were of deep interest. Bro. King, brother-in-law to Elder Boyd, and recently from Nebraska, here made his first move in the Christian life. He was baptized; also a brother and sister from Beaverton who had kept the Sabbath for some time, but were never connected with any church. One brother whom we saw in Iowa twenty-one years ago, who had been separated from us for a long time, united with us here. Others who had been partially convinced on our faith came fully out and identified themselves with us as Seventh-day Adventists. It proved to be a time of unusual interest. The Appeal written by Sister White to be read at the camp-meetings was received on the ground the last afternoon of the meeting. All the business had to be finished up that afternoon, which made it a busy time. We read the Appeal while a rain was pouring upon the tent. The circumstances were every way unfavorable, but it was the last opportunity; the impression made by the reading was as good as could be expected under the circumstances. For several reasons we were not able to present nearly as much of the truths of our faith as is usually done at our camp-meetings. But most of those on the ground were believers, except on Sunday, when some four or five hundred came in, and close attention was given to the preaching. The subjects presented that day were the Second Advent near, and the Sabbath. Quite a number were present as inquirers, and we expect that farther fruit of the meeting will yet appear. The meeting was in a grove, about two and a half miles from Salem, where they held a camp-meeting once before. It was a retired place; better suited for a work for our people than to work for those outside. Beside the large tent there were twenty-four tents pitched. Everything was neat and orderly, and a good impression was made on all who attended. Poor water was the only inconvenience—a serious one to any camp-meeting. No fear of this need be entertained for the future, as we think this mistake will never be repeated. The business was transacted in a harmonious manner, and an excellent spirit prevailed throughout. The result of the election of officers was satisfactory. We were especially pleased to see that Bro. Boyd is finding the hearts of the people, who have the utmost confidence in his tact and ability to manage the affairs of the Conference and of the Tract and Missionary Society. He is also becoming deeply interested in his new field of labor. We consider the prospect very hopeful for the North Pacific Conference. Seldom have we seen a stronger contrast than was presented in the feelings of the brethren and sisters in this annual gathering and in that of last year. We were strongly invited to attend their next camp-meeting, which, however, we have no idea that we shall do. We heartily second the hope so strongly expressed in the Upper Columbia Conference, that Sister White may be able to visit this northern field at the time of their camp-meetings in 1883. The Oregon and California Railroad Company kindly reduced fare and ordered all express trains to stop at the ground. All were particularly pleased with the conductors, who were obliging and gentlemanly in their deportment on all occasions. The field is opening in the Puget Sound country, within the bounds of this Conference. By means of the circulation of our publications quite a number have embraced the faith near the Sound, and Elder Raymond will go there to organize a church, after which he will visit some other places where converts are awaiting the opportunity to unite with the church. Elder Snashall will labor near Oregon City, or near Vancouver, W. T. His mind seems impressed in favor of an opening in the locality first named. After organizing the church in East Portland, Elder Boyd was expecting to pitch the large tent in Stayton, Marion Co., the place of residence of Elder Barnes. Elder B. also holds credentials from the Conference, and will enter the work as fast as circumstances seem to demand or to justify. We shall remember the labors with the tent in Stayton with prayerful solicitude. We have lost none of our interest in the young people in Oregon. Two hopes are prominent in our mind; One, that a T. and M. Institute will be held in Oregon, where these young people may receive class instruction in the missionary work; but it need not necessarily be confined in its benefits to the young. Another hope is that some of them will find their way to the Healdsburg Academy. And there is no time to lose. The cause demands laborers; and there are many who ought to attend this school, and become qualified to work intelligently, either as preachers or colporteurs and missionaries. This visit, the last which we expect to make to these northern Conferences, has greatly added to our interest in these fields, and further endeared the people to us. We hope to meet them in joy when the Master comes. The Three Messages.
By John Nevins Andrews
Another important argument on this point is found in what our Lord has said relative to the signs of his second advent. The church were to understand when his coming was at hand, by the fulfillment of certain promised tokens. Until these should be seen, they were not authorized to look for the immediate advent of the Lord. But when the signs which our Lord promised began to appear, his church might then know that his coming to judge the quick and dead was at hand. It is an interesting fact that Christ has marked the time in which these signs were to begin to appear. Consequently the messages in question could not be delivered prior to that time. "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken." Matt. 24 : 29. "But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken." Mark 13 : 24, 25. We think there can be no mistake that in these scriptures our Lord refers to the papal tribulation of Daniel the prophet. The signs of his second coming were to commence "in those days," but "after that tribulation." In other words, 1260 prophetic days should not be quite over, but their tribulation should be ended, when the sun should be darkened. The sun was darkened in 1780, and the tribulation of those days was then past, but the days did not expire till 1798. Thus we have the signs of our Lord's immediate advent just opening upon us, as we come down to the time of the end, the period when the vision should be unsealed, and many run to and fro with a word of warning to a perishing world. The parable in Matt. 22 : 1-14; Luke 14 : 16-24, furnishes an important testimony on this subject. Matthew gives a particular account of the first part of this parable, but merely states in a word the final calls to the guests. Luke, on the contrary, omits the first part of the parable, but gives its concluding features with peculiar distinctness. We think the identity of the parable in Matt. 22, and Luke 14, will be seen by every one who will compare those scriptures together. It is evident that Matthew, by the calls to dinner, represents the calls which were made to the Jews at the first advent. It is to be observed that the general work of inviting the guests had preceded these calls. For these are a special announcement to those that had been bidden, that the dinner is ready. These we understand to refer to the work of John the Baptist and others at the time of the first advent. And we understand that the destruction of the city and people in the parable refers to the destruction of Jerusalem and the rejection of the Jews.296 The call to the dinner, proving of no effect, the king turns to another people. We understand this as we do the text in which our Lord tells the Jews that the kingdom should be taken from them and given to a nation bringing forth the fruits thereof. Matt. 21 : 43. This part of the parable Matthew has given in a word, that the servants in obedience to the command of their Lord were enabled to furnish the wedding with guests. But Luke has taken up this portion with minute accuracy. The dinner indeed was past, and the people to whom it was offered were unworthy of sharing it as guests; but the purpose of the king was not to be made void. At supper time, says Luke, a message was sent forth to announce to those that had been bidden that supper was ready. We understand that this call to the supper is made to the Gentiles, and that it is in immediate connection with the second advent. For we think that none will deny that the supper of Luke 14 : 16, and that of Rev. 19 : 9, is the same. Thus we see that there was to the Jews the general work of bidding the guests, and the special call at dinner time; and that to the Gentiles there is the general work of the gospel in bidding, and then at supper time the special call to the marriage supper. These three calls to the marriage supper, Luke 14 : 16-24, we understand to be the same as the three messages of Rev. 14 : 6-12. The first call to the supper is "at supper time," and the first angel announces that "the hour of his Judgment is come." None will dispute the fact that the Judgment and the marriage supper are in immediate connection with each other. Rev. 19, 20. The three calls are not the general work of the gospel in bidding; they are made at supper time, that is, at the close of the day. And the three proclamations in Rev. 14, in like manner, are not the general work of the gospel, but special warnings addressed to the world as the great work of our High Priest is closing up. The book of Nahum furnishes a very striking testimony on the subject. The chariots are to seem like torches, and to run like the lightnings, in the day of God's preparation. Chap. 2. We may learn the event for which this day of preparation is appointed, by reading the first chapter of this prophet. That the sublime scenes of the second advent and the day of God are there portrayed, we think few will be disposed to deny. The day of God's preparation is therefore for this very event. Now it is evident that the hour of God's Judgment cannot precede the day of his preparation for the Judgment. Hence the day of God's preparation is the time for the warning respecting the Judgment, and the associated proclamations to the inhabitants of the earth. And how strikingly have we seen the sign which marks the day of God's preparation fulfilled before our eyes! Since the time of the end commenced, in which the prophecies relative to the Judgment were to be unsealed, and many were to run to and fro, and knowledge to be increased, chariots running like the lightnings have made their appearance in every part of the civilized world. We think this is a demonstration that we are now in the day of God's preparation, and that consequently this is the period of time in which the three proclamations of Rev. 14, are to be made. For the day of God's preparation for the second advent must be the time for the world to be warned respecting that event. If we read the message of the second angel with care, and the more full reference to the subject in Rev. 18, we may also gather some important ideas relative to the chronology of these messages. The people of God are called out of Babylon, that the plagues which God is about to inflict upon her may not fall upon them also. These plagues are enumerated as death, mourning, and famine, and utter destruction by fire. And it is said that these shall come upon her in one day. It is evident that these plagues have not yet come upon her. The hour of Babylon's judgment, when the kings shall mourn over her for fear of her torment, is yet future. The warning, therefore, respecting Babylon must of necessity relate to that generation that shall live when her plagues shall come upon her. The warning respecting the flood, or the destruction of Sodom, belonged to that time which should witness those events. And the warning respecting the judgments on Babylon must relate to that generation that shall be alive when these judgments shall be inflicted. The third angel presents a fearful warning against the worship of the beast and his image, and the reception of his mark. It must be evident to every person that this warning must relate to the time when men shall be required to worship the image on pain of death. That this work of the two-horned beast, as recorded in chap. 13, has as yet been accomplished but in part, is certain. See verses 13-15. Hence it is a great error to locate this proclamation in any past age. Such are the reasons, in brief, which establish the fact that these proclamations are addressed to the last generation of men. These messages are addressed to men in a state of probation. But it is contrary to the economy of grace that angels should visibly engage in the preaching of the gospel. These angels must therefore symbolize a body of men proclaiming the messages in question, or we may understand that literal angels have the oversight of this work, and that it is carried out through the agency of men. Across the Waters.
By Stephen N. Haskell
SINCE the action of the General Conference, last winter, recommending that I should visit the missions east of the Atlantic, I have tried to lay my plans accordingly. The time it seemed necessary to spend at Battle Creek last winter, and the work of arranging for the school at South Lancaster, made it impracticable for me to start earlier than May 7, though this was some weeks later than I at first intended to leave. Bro. Gardner, from the Pacific Coast, arrived April 14. After a short interview, it was thought best for him to go to New York and secure our passage. This he did on the Lydian Monarch of the Monarch Line, which sailed April 29. Finding it inconsistent for me to leave at that time, I came a week later on the Persian Monarch of the same line. This company has six steamers which run between New York and London, a boat leaving Dock No. 2, Erie Railroad, Pavonia Ferry, Jersey City, and also Mill Wall Docks, London, once every week, and sometimes twice. Having never crossed the Atlantic before, I cannot speak of this line in comparison with others. But Bro. Gardner has sailed on many lines, having made trips from the Arctic to the Southern seas, and to nearly all parts of the world. His testimony is that he never found a boat where the captain and all the officers were more kind, or seemed to understand better how to adapt themselves to the passengers in order to make it pleasant for them, than those on the Lydian Monarch. The sick passengers were cared for with all the attention that it was possible to render under such circumstances. Bro. G's wife being sick most of the way, they had an excellent opportunity to test the matter. Our present impressions are that there is no better line upon which our friends can embark to or from England than this. The Grecian Monarch, a steamer of superior accommodation and great speed is now being fitted, and will soon be added to their present number of passenger boats. So far as we are able to judge, we can recommend this line to all our friends who desire pleasant associations and a safe passage across the ocean. The steamers on this line are all large, new, steel ships, with iron masts, and usually make good time. The ones on which we sailed were four-masted ships, and four hundred feet in length. A part of the steamers on the Monarch Line are now fitted to carry freight rather than passengers. The one on which I sailed was thus fitted, having nearly three hundred fat cattle and seven hundred sheep, besides other merchandise, therefore my accommodations were not so good as Bro. Gardner's. The officers, however, did all they could to make it pleasant. The captain was especially kind. No fault could be found with the attention paid to the passengers. The Persian Monarch was delayed by towing in the steamer Hanover. This boat was from the south coast of Brazil, bound to Antwerp, having on board a few passengers and a valuable cargo. Losing its propeller 1,100 miles from Falmouth, England, the nearest point of land, the vessel was for fifty days tossed upon a restless sea. Some captains might have "passed by on the other side," like the Levite mentioned in the gospel. But Captain Dunscombe, like the Samaritan, after going out of his way seven miles, took her to a place of safety. This was done with much difficulty, on account of the roughness of the sea, as the tow-line parted, and the hitching arrangements gave way twice, somewhat damaging the ship. I left the steamer at Falmouth, and took the cars at 7:15 A. M., reaching Ravenswood about 6 P. M., May 23. Here I met Bro. Gardner. Found all well, and received a cordial welcome from the friends of the mission. The Wisconsin Camp-Meeting.
By C. W. Stone
This meeting was held at Baraboo, from June 8 to 13. The camp was located near the town, the weather was fine, and the attendance good. About sixty tents were pitched upon the ground. Eld. O. A. Olsen and Eld. A. O. Johnson, assisted by Bro. A. B. Oyen, editor of the Advent Tidende, held meetings for the benefit of the Scandinavian brethren, while Elders Butler, Olsen, Decker, and myself did the preaching in English. Dr. J. H. Kellogg gave a scientific lecture Sunday afternoon upon the physical effects of alcohol upon the human body. A large audience was present, and the lecture illustrated by experiments and a set of charts prepared by Dr. Kellogg, was listened to with great attention. On the Sabbath day, opportunity being given, several manifested a desire to seek the Lord, by coming forward. This work was carried forward again on Monday, when the Spirit of the Lord rested upon the meeting so that many hearts were made tender, confessions of wrongs were made, and a large number separated themselves from the congregation, expressing a desire to commence the life of a Christian, or to receive more of the blessing of God, and to live more carefully before him. About thirty were baptized. In the evening three preachers were ordained. An excellent parting meeting followed, and the meeting closed at 11 P. M. It is very difficult to arouse the people to a sense of the awful danger of these last days. Satan is casting a deadly stupor over the minds of many. But earnest supplication at the throne of grace will bring light and help. Without this we cannot maintain the warfare; with it we can overcome. C. W. STONE. North Pacific Conference.
The sixth annual session of the North Pacific Conference of Seventh-day Adventists was held at the camp-ground near Salem, Oregon. The first meeting was convened June 15th, at 9 A. M. Eld. J. H. Waggoner was called to act as Chairman. Opened by singing. Prayer by Eld. C. L. Boyd. The following delegates were present: Salem, O. Dickinson, J. Donaldson; Beaverton, J. D. Fleck, Sister Danks; Coquelle City, W. L. Raymond; Damascus, J. T. Chitwood; East Portland, A. Snashall. Eld. C. L. Boyd and Eld. E. W. Barnes were invited to take part in the deliberations of the Conference. Minutes of the last meeting were read and approved. The following committees were appointed: Nominations—W. L. Raymond, R. D. Benham, J. Donaldson; Credentials and Licenses—R. D. Benham, O. Dickinson, J. Osborn; Resolutions—C. L. Boyd, T. H. Starbuck, A. Snashall; Auditing—E. Squires, R. D. Benham, J. D. Fleck, J. Donaldson, J. T. Chitwood, A. G. Roberts. After remarks by Eld. Waggoner, the meeting adjourned to the call of the chair. SECOND MEETING, JUNE 15, 3 P. M. Prayer by Eld. Boyd. Minutes of the previous meeting were read. The Treasurer's report was called for and read. The Treasurer was empowered to have published a list of names of all church members, with amount each one has paid, and was requested to send this list to each individual. The Committee on Nominations reported, recommending the following officers for the ensuing year: For President, C. L. Boyd; Secretary, Edith Donaldson; Treasurer, O. Dickinson; Executive Committee, T. H. Starbuck, R. D. Benham. The officers named were elected, with the exception of Bro. Benham, whose name was withdrawn at his own request. A motion was made to substitute the name of W. L. Raymond as a member of the Executive Committee; after some discussion this motion was laid on the table. Moved by Eld. Boyd and seconded by Eld. Raymond, that members of the Executive Committee be held responsible for the orders they sign. Carried. The Committee on Credentials and Licenses reported, recommending that credentials be given to Elders C. L. Boyd, W. L. Raymond, and A. Snashall. These were granted. The Committee was retained. Adjourned to call of chair. THIRD MEETING, JUNE 18, 9 A. M. President Boyd in the chair. Prayer by Eld. J. H. Waggoner. Moved and seconded that the President be empowered to appoint a Camp-meeting Committee. Voted that the motion in regard to Executive Committee be taken from the table. After some discussion, W. L. Raymond was elected as a member of the Executive Committee. Voted that a tent and camp-meeting fund be raised by a committee of one going to each tent and soliciting means. This motion was withdrawn, and a fund of $138.25 pledged before the meeting closed. Adjourned to call of chair. FOURTH MEETING, JUNE 19, 5 P. M. Prayer by Eld. Boyd. Upon the further report of the Committee on Credentials and Licenses, it was voted to grant credentials to Eld. E. W. Barnes, and colporteur's license to Mrs. C. L. Boyd. Voted that the Coquelle City church be received into the Conference. Adjourned. C. L. BOYD, Pres.
EDITH DONALDSON, Sec. Report from England.
By S. N. Haskell
In company with Elder John Norton Loughborough, we have visited Taunton, Great Grimsby, and London. At Taunton we met Bro. Henry Veysey, a schoolteacher, who has embraced the Sabbath, by reading. He lives and holds his school in the castle where Bishop Horne wrote "Horne's Introduction" and held his meetings. The building is supposed to have been erected seven or eight centuries ago. Bro. V. has a wife and six children, all of whom love the truth. They kindly entertained us one day and two nights, and we became very much interested in them during our short stay. We had the pleasure of attending one of his scientific lectures, and also of listening to a few recitations in his school. He now thinks that if the providence of God so indicates, he shall go to America. June 1st, we arrived at Great Grimsby. Here we met Brother and Sister John, Brother Drew, and Brother Molyneaux, also a sister who has recently commenced observing the Sabbath. We had a very pleasant, and I trust a profitable, interview. Great Grimsby and Hull are two competing points at which the Scandinavians take trains for Liverpool. From Liverpool they sail to America, landing at Castle Garden, New York. In the dullest portion of the season not less than three or four thousand of them pass through each week, while the average number is about seven thousand per week. Vessels also sail from these ports to all parts of the world. Thus it will readily be seen that these are important points for our work. In fact, I do not think a more favorable place can be found to place our publications in the hands of Scandinavians settling in America, unless it be Liverpool. No one could hear Brother Drew relate the eagerness manifested by these foreigners to obtain our publications without realizing that God is preparing the way before us. Men and women will purchase as long as their means will permit, and then beg for more. Shall we withhold the truth from these hungry souls, who are leaving home and friends for a far-off land? Many of them will carry the light of truth to those portions of the United States where it is most difficult for us to send laborers, and where it will be years before they will receive any influences to counteract the good seed sown. We could but feel that God was presenting open fields before us which his providence has already prepared, and of which we have had little conception. How great is his work! How numerous his openings! While small our ideas! How narrow our plans! Last month Bro. Drew sold over fifty dollars' worth of our publications. The experience of Bro. John is equally interesting, though as his labors have been mostly upon land, he cannot report as great an eagerness. But judging from present appearances, far more can be accomplished here in bringing men and women into truth than in many other parts of England. There is not that distinction in grades of society that there is in many other places. The plan of going from house to house and leaving a small package of tracts with a copy of the SIGNS, then calling again and giving the people an opportunity to purchase, works well. About forty per cent. wish to buy the reading matter. It is now arranged that Bro. John shall have one hundred copies of the paper sent him direct from the SIGNS office, to use in this manner, while those who subscribe for the paper one or more quarters will receive it from Southampton. This plan being adopted at different places, will not only relieve those at the mission from the labor of procuring the addresses of so many persons to whom to send the paper, but will more permanently establish the interest in the Kingdom. Sabbath, June 3rd, we spent at 15 Mill Yard, Goodman's Fields, London. This is the home of Elder Wm. M. Jones, editor of the Sabbath Memorial, with whom we had a very pleasant interview. He kindly showed us many principal points of interest. We visited Bull Stake Alley, where, in 1661, John James suffered such cruel martyrdom for his nonconformity, and his adherence to the Sabbath. At Pinner's Hall, Thomas Bamfield, a nonconformist, also preached the Sabbath. Here he was twice arrested, but clung to his Bible, carrying it before him. This act so enlisted the sympathy of the beholders that they exclaimed, "He goes like a martyr." He was finally placed in Newgate Prison, where he died in a short time. Brother Jones took us to other places where many had been beheaded, and some hung, for the very principles of liberty which are now cherished by the English people. Sunday, the 4th, we returned to Southampton, where we are now stopping. S. N. HASKELL. Southampton, Eng., June 5, 1882. Since writing the above, a letter has been received from Bro. Drew, which speaks for itself. I inclose a copy, thinking the friends in America will like to hear from him. Such an interest has never been known there that eight dollars' worth of books have been sold in one day. 32 Charlotte St., Hull, June 4, 1882. Dear Bro. Loughborough: This has been a hard day, from 4 A. M. till 11 P. M. I got up and prepared my V. M. work, and went out at 8 A. M., and talked and sold books from that hour till 6 P. M., when I came home tired, and ate a little, and then tramped down to the same dock, the Victoria, and sold 1,400 pages of bound books, until I sold for the mission in books, papers, and tracts 32s. ($8.00 nearly.) Never did God seem so near. Never had I such freedom in talking. I sold 700 pages of bound books, a good portion of them on board of Russian, Swedish, and Norwegian ships. They were eager for our English publications. It seemed almost impossible to get away from the Russian and other ships, and never did I receive a greater shake of the hands than I did from these Finland, Swedish, and Norwegian captains. They would almost beg for me to stop and talk to them. Had Bro. Haskell been here he would have thought this a young Liverpool. No, indeed, there was no mistake in coming here. I could have sold more if I had had Finland reading. Some could not read the Swedish. All this work was from one dock, the Victoria. Please to send six more each of "Thoughts on Revelation and Daniel," one dozen "Modern Spiritualism," one dozen "Spirit of God," one dozen "Age to Come," one dozen "Bible Sanctification," one dozen "Three Angels' Messages," one dozen "Ministration of Angels." Have you any "Good Health's" belonging to the mission? If so, please to send some. I hope to loan out 7,000 pages of books this week, but the prospect is not very flattering, there is so much to be done. Will you put some papers in the box so that I can give some to the hospitals, poorhouses, etc., here? I hope in a day or two to write to you and Bro. Haskell. I don't believe that there is another port in England where more can be done than here. More could be done by sending parcels to foreign lands, and we could do more of that here, if I had more time. By the grace of God we will hold the fort, or fall in the attempt. We thought and talked of, and prayed for you as you journeyed towards London. If you can come again, it will do us good by putting more of the missionary spirit into us. We need all that kind of spirit that we can get. I must conclude as I have to prepare for the emigrants early in the morning, and for the dock work. Please to forward the box at once. I am waiting for the Swedish volumes. My very kindest regards to all. Your brother in the blessed hope, P. S. There is quite a demand for Scandinavian Bibles. Send twenty-five more "Way of Life," and a good supply of temperance tracts.