It is plain, therefore, that there will be some righteous on the earth when the Lord comes, but compared with the wicked they will be but few. When the Lord comes, he will take vengeance on the wicked as well as save the righteous. "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from Heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." 2 Thess. 1:7, 8. And in Rev. 6:15, 17, we read, "And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond man, and every free man, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come; and who shall be able to stand?" "And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved." Matt. 24:12, 13. Thus we see that the two classes, the righteous and the wicked, will be upon the earth when the Lord comes. The wheat and the tares "both grow together until the harvest"—"the harvest is the end of the world." Matt. 13:30, 39.
The Drought in Elijah’s Day
We see by the words of the present lesson that, through the drought, the streams of water and the vegetation had so dried up that the beasts were likely to perish. "And Ahab said unto Obadiah, Go into the land, unto all fountains of water, and unto all brooks; peradventure we may find grass to save the horses and mules alive, that we lose not all the beasts. So they divided the land between them to pass throughout it; Ahab went one way by himself, and Obadiah went another way by himself."
The Day of the Lord
Now READ what Joel says of the time that just precedes the day of the Lord: "Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate. O Lord, to thee will I cry; for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. The beasts of the field cry also unto thee; for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness." Joel 1:15-20.
Sound an Alarm in Zion
AND in view of it he says: "Blow ye the trumpet in Zion, and sound an alarm in my holy mountain; let all the inhabitants of the land tremble; for the day of the Lord cometh, for it is nigh at hand." Joel 2:1.
The Last Message to Men
Now it is the truth that just before the Lord comes there is to be just such another controversy in regard to the commandments of God. The last message to men, that the Bible contains, is one that warns them against the transgression of the commandments, and calls them to "keep the commandments of God, and the faith of Jesus." This message is found in Rev. 14:9-12, and reads as follows:—
"And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment ascendeth up forever and ever; and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus."
The Harvest of the Earth
THAT this is the very last message to men is shown by the fact that, following in direct connection with this, the prophet says, “I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap; for the time is come for thee to reap; for the harvest of the earth is ripe [the end of the world is come]. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.” Verses 14-16.
The Commandments and the Beast
THESE scriptures show that when the Lord comes in the clouds of heaven, it is to reap the harvest of the earth; that that which will fit a people to be gathered as wheat into the garner of God, is the keeping of the commandments of God and the faith of Jesus; and that that by which men make themselves only to be accounted chaff to be burned in the fire, is the worship of the beast and his image. This shows also, that to worship the beast and his image is to violate the commandments of God, and so incur his wrath; and that to keep the commandments of God is to excite to oppressiveness the power of the beast and his image. Rev. 13:15.
The Church. No. 14.
By Editor
IT is a fact to be lamented that a profession of faith in Christ does not always cure people of prejudice against some things contained in the Bible. We call it prejudice, for what but prejudice could lead a professed follower of Jesus to stand in opposition to the plain words of Jesus himself? In presenting the subject of washing the feet of the saints as an ordinance of the Christian church, we are well aware that we shall meet this prejudice. But we cannot forbear on this account, for nothing in the Scriptures is made more plain than is this duty in John 13. The mere reading of the text must satisfy every one on this point. Yet, as some things for which there is no warrant in the Scriptures, are received into the church by general consent, so some things which are plainly enjoined in the Scriptures, are doomed to general neglect; and it seems easy to satisfy the conscience with the acceptance of one or the rejection of the other, while walking in the broad way with the multitude. On no other principle can we account for the apathy which exists among the church people in regard to our Saviour's precept.
Omitting for the present the first three verses of the chapter, we begin to read with the beginning of the action of Jesus. "He riseth from supper, and laid aside his garments; and took a towel, and girded himself. After that he poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. Then cometh he to Simon Peter; and Peter saith unto him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter." To this declaration of the Saviour we call especial attention. As a simple matter of fact, of open and evident occurrence, Peter did know what his Lord was doing. But there certainly was something connected with this transaction which he did not know—which he did not understand. What was this? We must await the Saviour's explanation.
"Peter saith unto him, Thou shalt never wash my feet." This was a very natural expression, which any heart having even a moiety of sensibility can appreciate. But no refusal is accepted by the Son of God; the lesson which he was to give must be given. "Jesus answered him, If I wash thee not, thou hast no part with me. Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit; and ye are clean, but not all. For he knew who should betray him; therefore said he, Ye are not all clean. So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you?" Now he is prepared to give them the information which they had not. He first reminds them of his exalted position and authority, and then announces what he had done: "Ye call me Master and Lord; and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. FOR I HAVE GIVEN YOU AN EXAMPLE, that ye should do as I have done to you."
Here was his explanation; now they knew what he had done; he had given them an example to be followed by them.
But human nature shrinks from the lesson given; it seems repulsive to the natural heart; the pride of man recoils from such an example as this. Yes; and no one can know this better than the Son of man himself. "For he knew what was in man." He met this feeling with a reply from which there is no appeal: "Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him."
But human nature is full of evasions. We have heard individuals say that this scripture teaches us to be humble, and this object may be gained without our doing exactly as our Saviour did. But Jesus met this with these words: "If ye know these things [if ye have learned the lesson], happy [blessed] are ye if ye do them." There is more in an example than a lesson to be learned. The lessons of the gospel are practical. "For I have given you an example, that ye should do as I have done to you." "If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet." How does any one know that the lesson of humility has been learned by him—that the example of the Saviour has made its impression on his heart—if he refuses to follow the example which the Lord and Master set for us? The proof is found only in obeying that which ye ought to do, even as the blessing is not in learning the lesson—not in knowing these things—but in doing them.
As a question of precept, no duty is more plainly given in the Scriptures. Let the reader for a moment compare the evidence of these explicit words of the Saviour with the evidence claimed for keeping the Sunday instead of the Sabbath. The merest inference is seized upon—the example of the apostles is eagerly sought for—and it is earnestly avowed that their example is a sufficient warrant for our action; although there is no declaration that they ever kept Sunday, and no declaration that they ever set any example of the kind, and no declaration that we ought to follow any one's example in this respect. Now let us suppose there is a chapter in the Bible that reads as follows:—
"After the Sabbath was past, Jesus called his disciples together on the first day of the week, and taught them. And at even, when the sun did set, Jesus said unto them, Know ye what I have been doing? Behold, I have rested and worshiped on the first day of the week. If I then, your Lord and Master, have kept the first day of the week, ye ought also to keep the first day of the week. For I have given you an example, that ye should observe the first day even as I have observed it."
Think you, reader, that this would be satisfactory to the advocates of Sunday keeping? Would they, or would they not, consider it a sufficient warrant for Sunday observance? There can be no doubt upon this matter. With avidity would they seize upon any manuscript which purported to come from past centuries, if it contained such words as these. By some means Sunday keeping has become popular, and it takes but little evidence—nay, no evidence is needed—to satisfy the minds of the people that it is a pious act to keep the Sunday. But here is a scripture of undisputed authority, in which are recorded the words of the Son of God, given in no parable, of no doubtful meaning, which plainly declare what his disciples ought to do, saying that he set them an example that they should do as he had done, pronouncing a blessing upon them if they did so, and yet, because it has become unpopular, the great body of professed Christians reject it from their practice with no apparent compunction. But from this evidence and from this duty, made so plain by the Saviour, we dare not turn away.
Having now briefly given our reasons for regarding this as an example and a precept to be regarded by the disciples of Christ, it remains to give the order of its observance, or the relation which it sustains457to other observances. It was at the last passover attended by our Lord that he washed the feet of his disciples, and it was at this time also that he instituted the supper, called "the Lord's Supper." There has been considerable question with some as to which was instituted first, and which should have precedence in the order of observance. This is a material point as it affects the practice of the churches, and should be well understood. It is a matter of gratulation, however, that there remains but little if any question among us in regard to their order. It is quite generally conceded that the Master washed his disciples' feet at an early stage of the passover supper, and instituted "the Lord's Supper" afterward. On this point we give an extract from a valuable paper by "E. J. W.," published in the SIGNS OF THE TIMES in December, 1883:—
"Before going further we must harmonize an apparent discrepancy in John's narrative. In verses 2 and 4 we read: 'And supper being ended. . . . he riseth from supper,' and then follows the account of the feet washing. Thus the idea generally obtains that the passover supper was entirely finished before the feet washing was performed. But in verses 12, 23-30, we again find them at supper. The question now arises, What relation, in point of time, does the feet washing sustain to the passover supper? We reply, It took place at the beginning of the supper, and offer the following proof: The original for, 'And supper being ended,' is, kai deipnon genomenon, which may be translated, 'And supper being ready.' The Revised Version renders it, 'And during supper.' Greenfield's Lexicon has it, 'During supper.' Robinson's Lexicon, on the verb alone, says: '(f) of any occasion, e. g. a repast, to be prepared, made ready, John 13:2.' The emphatic Diaglot: 'While supper was preparing.' Speaker's Commentary: 'During supper.' Clarke's Commentary: 'While supper was preparing.' Campbell: 'While they were at supper.' Barnes says on this text: 'This translation expresses too much. The original means, while they were at supper; and that this is the meaning is clear from the fact that we find them still eating after this. The Arabic and Persic translations give it this meaning.' Other good authorities give this meaning also. It may then be considered as settled that John's account is consistent with itself, and that the feet washing took place during, or near the beginning of, the meal. If supper were ready, and they were already sitting down when this event occurred, it would be perfectly consistent to say that it happened during supper.
"We will now consider a circumstance mentioned only by Luke—the strife among the disciples. It is recorded in Luke 22:24, after the account of the supper and the pointing out of the traitor. But there is very strong evidence to show that Luke's account is not chronological. And here we would remark that although Luke is very minute in his description of many things, he seems in general to have made no attempt to follow the order of events. His account of the temptation of Jesus in the wilderness is a case in point.
"We first notice that the language of Luke 22:27 is similar to that of John 13:16. Christ's reproof and instruction in Luke 22:25-27, are evidently the same as his remarks in connection with the ordinance of feet washing. It is most natural to conclude that this humiliating ordinance was given immediately in connection with the strife of the disciples as to who should be accounted the greatest. It is impossible to think for a moment that any such strife could have taken place after that lesson on humility. But we have seen that the feet washing took place at the beginning of the supper. Then the strife (Luke 22:24) must have preceded the supper, and is recorded by Luke out of its proper place.
"Again, concerning what would the disciples be most likely to contend at that time? we answer
They would naturally contend as to who should have the precedence at table. Among the ancients the distinctions in age or rank were clearly defined, and at table the oldest or most honorable had certain seats assigned them. An instance of this is found in Gen. 43:33. Among all people, even at the present time, there is a difference, in point of precedence, in the seats at the table, and table etiquette is very clearly defined and strictly observed. The same point is brought out in Matt. 23:6; Mark 12:38, 39; Luke 14:7-11, where Christ reproved those who chose the chief places. There is certainly nothing else concerning which they could strive for the precedence on this occasion. And this strife furnished an occasion for Christ to give them the most impressive lesson on humility. But this again shows that the ordinance of feet washing took place at the beginning of the meal.
"Some may object, and say that their strife was as to who should be greatest in the kingdom of Heaven, and that it did not refer to their place at the table. But the disciples still looked for a temporal kingdom, which they thought Christ was soon to set up; and they would naturally expect that their rank in the kingdom would be determined by the position they occupied previous to its being set up. With this view their place at table was to them a matter of great importance.
"That we may keep the subject clear in our minds, we will now state in their order the events that occurred up to the present point of investigation. 1. Supper being ready, Jesus sat down. He was the host, and of course took the first place. 2. A strife arose among the disciples as to who should have the place of honor, that being, doubtless, the one nearest to Jesus. 3. To rebuke this unseemly strife, he arose from supper and proceeded to wash their feet, teaching them by precept and example that humility was the only ground of preferment in his kingdom. 4. Having completed this ceremony, he resumed his garments and sat down again to supper."
It is not necessary to add anything on this subject, as all will see that it was after he sat down again that the Lord's Supper was instituted.
The Sabbath at the Exode.
By Ellet Joseph Waggoner
It will be remembered that in last week's review of Dr. Dobbs, we noticed his position that the Sabbath was first instituted at the waters of Marah (Ex. 15:25). Whether he had some doubts of that, or whether it was simply because he is determined to prove that it was not commanded at creation, we do not know, but in his second article he takes the position that it was instituted in the Wilderness of Sin (Ex. 16). On this point he says:—
"The first mention of the Sabbath is in Ex. 16:23, 'To-morrow is the rest of the holy Sabbath'—where, by the way, the Hebrew has no definite article, reading 'a rest of a holy Sabbath.' The first intimation of this rest is in verses 4 and 5, where Jehovah tells Moses of the double rate of manna to be gathered on the sixth day. In verse 22 we find the people doing this, and the rulers of the congregation, apparently not having heard, or at least not remembering the injunction given in verse 5, came to tell Moses. He explains to them: 'It is that rest which Jehovah hath spoken of, a rest—a holy Sabbath—is to-morrow.' It is only in verse 29 that we have the definite article 'the Sabbath.' . . . Everything in the whole narrative seems to point to this as the first knowledge of the Sabbath. Careful study has convinced me that the weight of critical exegesis and scholarly interpretation places the beginning of the institution just here."
The last statement, that "the weight of critical exegesis and scholarly interpretation" places the institution of the Sabbath in the wilderness, gives us opportunity to quote from some critical scholars. The "Bible Commentary," by a company of "Bishops of the Anglican Church," has the following on Gen. 2:3:—
"The natural interpretation of these words is that the blessing of the Sabbath was immediately consequent on the first creation of man, for whom the Sabbath was first made (Mark 2:27). . . . Moreover, it appears that, before the giving of the commandments from Mount Sinai, the Israelites were acquainted with the law of the Sabbath. In Ex. 16:5 a double portion of manna is promised on the sixth day, that none need be gathered on the Sabbath. This has all the appearance of belonging to an acknowledged, though perhaps neglected, ordinance of divine service; not as if then for the first time the Sabbath were ordained and consecrated."
The same authority says that Ex. 16:23 "is at once a statement and an injunction. The people knew it as the Sabbath, they were to observe it as a great festival."
"The sacred writer here both records the appointment of the Sabbath, and assigns the reason for it: 'Because that in it the Lord rested from all his work.' This is evidently historical, and not by anticipation; for the reason subsisted from the beginning, and was more cogent immediately than it could be at a distance of more than two thousand years, when the command was solemnly renewed from Mount Sinai, long after sin had marred the beauty of the great Creator's work; and it concerns the whole human race, as much as the nation of Israel."
Other testimony to the same intent is given by Dr. Scott. Dr. Adam Clarke was an observer of the first day of the week, and a most critical scholar, yet he was not able to find, either in the Hebrew or in any translation of Ex. 16, any authority for supposing that the Sabbath was first given in the wilderness. On Ex. 16:23, he says:—
"There is nothing either in the text or context, that seems to intimate that the Sabbath was now first given to the Israelites, as some have supposed; on the contrary, it is here spoken of as being perfectly well known, from its having been generally observed. The commandment, it is true, may be considered as being now renewed; because they might have supposed that in their unsettled state in the wilderness, they might have been exempted from the observance of it. Thus we find, (1) That when God finished his creation, he instituted the Sabbath; (2) When he brought the people out of Egypt, he insisted on the strict observance of it; (3) When he gave the law, he made it a tenth part of the whole; such importance has this institution in the eyes of the Supreme Being."
It may be well to state that "the weight of critical exegesis and scholarly criticism," which places the institution of the Sabbath at the exode, is found among those German theologians who throw overboard a large portion of the Pentateuch as of a doubtful nature, and attribute a large portion of the remainder to a later age than that of Moses.
Concerning the statement that there is no definite article in the Hebrew of Ex. 16:23, but little need be said. In fact the Doctor makes no argument from it, but simply makes the statement. He has doubtless heard the statement made, or has read it somewhere, and thinks it must surely be an argument against the Sabbath, although he doesn't know just how to make it, so he throws it in at random. As a matter of fact, although the definite article is not found in the Hebrew of Ex. 16:23, the word Sabbath is just as definite as it is in verse 29, where the definite article occurs. For instance, I may say "I went to church last Sabbath." Now although I use no definite article, the word "Sabbath" is just as definite as it is possible to make it. Two paragraphs from the review of Armstrong's Sunday book will be sufficient to put the matter clearly:—
"There are two methods of determining whether or not a Hebrew substantive is definite. 1. By the presence of the article. 2. By 'construction.' A noun may be determined to be definite as certainly and as easily in the absence of the article as in its presence, if the construction demands it. The article is then understood."
"The word 'Sabbath' in Ex. 16, and in the decalogue, Ex. 20, is definite in every instance of its occurrence. It is made definite in chap. 16:29 and 20:8, 11 by the use of the article; it is equally definite in chap. 16:23, 25 and 20:10 by construction, in the absence of the article."
The reader will doubtless wonder what bearing the absence of the article from verse 23 and its presence in verse 29 has on the Sabbath question. It has just this bearing: Many people who know nothing of the Hebrew will read such a statement from a man who writes "D. D." after his name, and although they cannot see any point to it, they think it certainly must mean something, and as that supposed something is in harmony with their prejudices, they rest content. The "reverend" men who make use of such "argument" know very well that a title, and a few phrases from, or allusions to, a foreign language, are wonderful conscience easers.
Healdsburg College.
By William C. Grainger
THE fourth year of this popular institution will begin August 3, with bright prospects for the future. Its success in the past has been far greater than was anticipated by its warmest friends. That the hand of God was in its very conception, and that his fostering care has attended its growth and development, is apparent to all who are familiar with its history. When the question of its establishment was under consideration, its most enthusiastic advocates did not predict for it the success which it has attained.
Few schools supported by the State can boast a larger patronage in so short a time. Nearly two hundred students, each year, have received instruction within its walls. But the usefulness of a school does not depend so much upon the number of students who attend its classes as on the kind of training and discipline they receive. The spirit of the age is to do the greatest amount of work in the shortest possible time. We believe in work, and require our students to do all they can; but "not how much but how well" is the principle by which our school is governed. It is the aim of the instructors to develop character of the highest type, and scholarship of the best quality. To these ends the government of the school will have respect, and to the carrying out of these principles in the past is largely due the popularity which our school now enjoys.
We cannot yet point to a long list of graduates as evidence of success, but we can point with pleasure to scores of men and women who are making a practical use of the discipline they received here, that is highly honorable in itself and beneficial to those by whom they are surrounded. Members of our Biblical department are now laboring successfully as ministers and missionaries in Australia, Sandwich Islands, and in many of the States and Territories of this Union.
The trustees and teachers of Healdsburg College are determined that its students shall have better advantages for obtaining an education in its truest sense, than is offered by the public schools of our country. They are satisfied that improvement in morals and manners comprises no small part of the benefit to be derived from sending children to our College.
The Bible, the great text-book of morals, is given a prominent place in our course of study. To make useful citizens it is necessary to instruct the young in the principles of morality, while undergoing mental training, that they may be protected from those influences that are calculated to lead to distress and ruin. In many cases where the education is only intellectual, students, noble young men, have been sent home from college to disgrace their friends and curse society.
Believing that a sound body is the necessary abode of a sound mind, a system of labor has been connected with our school, by which the students are given that exercise necessary for the preservation of health, and at the same time are taught a knowledge of employments that will be of use to them in458after life. During the past year six different occupations were followed by the young men of our College, viz., carpentering, tent-making, gardening, printing, painting, and shoemaking. The young ladies were taught cooking, cutting and fitting, sewing, and housekeeping. This system of labor and study has met with the hearty approval of every student that has been connected with the school. There is not an exception of which I have any knowledge. All engaged in their work willingly and cheerfully.
There are hundreds of young men and women on the Pacific Coast who need just such training as is offered by Healdsburg College. To such I would say, Connect with our school at your earliest convenience. Put forth an effort, and make sacrifices to come and receive an education, that in after life you may be a power for good among those with whom your lot may be cast. No one will ever live to regret that he spent his time and means in obtaining an education.
The best investment a parent can possibly make is the money spent in properly educating his children. It is not to be compared to houses or lands, bank stock or railroad shares, which are often lost in a day, but is a legacy of which no man can deprive them. Send us your children now while they have a desire to come, before they form attachments not desirable, and thus lose their interest in school work. Youth is the most critical period of life. Habits and associations are formed that leave an impress upon their characters that can never be fully removed. How careful we should be that our children are placed under the best circumstances possible for the development of righteous characters. The father of a wayward child would make any sacrifice to reclaim him from a life of shame. How much better to devote some of the means God has given us to secure for our children a training that will prove to them a safeguard throughout their future lives.
While our school gives especial attention to the development of character, it is not a reformatory institution. Those who have incorrigible sons or daughters would better send them elsewhere, or keep them at home. We do not admit to our school any who do not furnish evidence of possessing good moral characters. If at any time we find that a student's influence is detrimental to the best interests of the institution he will be promptly dismissed.
Our College has been a blessing in the past, and it is desirable that its usefulness shall increase with each succeeding year. To this end competent teachers have been secured for all the different departments, and several branches will be added to our present course of study, during the coming year.
Our friends who rejoice with us in the prosperity of our school, and who have so nobly stood by it in the past, must not forget that they have a duty to perform in connection with the future. If you have unpaid pledges to college stock, you can help us greatly by paying them without further delay. If you have children who ought to be connected with our school, do not, under the plea of hard times, keep them at home until they have lost all desire to obtain an education, but send them now while their minds are susceptible, that they may be under the best instruction and influence that can be provided for them. You will not only benefit the College, with which your interests are identified, but you will confer a benefit on your children that cannot be estimated in dollars and cents.
All who contemplate coming to College next term should try to be present at the beginning. Most of the classes are formed at the opening of the first term and continue without interruption to the end of the year. Those who enter after the classes are somewhat advanced labor under disadvantages, and frequently have to be placed in a lower grade than they would have entered, had they come at the beginning of the term. Come at the opening, or as soon afterward as possible, and thus save time.
For terms, see article in this paper, entitled "Students' Home."
W. C. GRAINGER.
Healdsburg, Cal., July 23, 1885.
Worcester, Mass.
By Dudley Marvin Canright
DEAR SIGNS:—We are a good ways from your office, in fact, clear across the continent, and yet your influence is felt here, for a good many copies of the SIGNS have been taken here during the last year. Four weeks ago we pitched our tent here. One excellent family who had the SIGNS for a year, became fully convinced of the truth, and, since we came, they have taken hold and kept the Sabbath. Other families who have read it have become interested, and are now attending our meetings. Some of these also are keeping the Sabbath.459Every one of your readers say they like the SIGNS very much, especially Mrs. White's articles. May the blessing of God rest upon your efforts.
We started in with rather a small interest as this is an old and rich city, but our interest came up steadily till now we often have a tent full. Last evening we could not seat the audience. About twenty good souls have already embraced the Sabbath in addition to about thirty who were here before.
Brother Israel, with quite a company of missionary workers, has joined us from Boston. We feel the benefit of their labors. They take a street, and go to every house, and every family in the house, and tell them about our meetings and invite them to attend. We find families within forty rods of the tent, who did not even know that we were here, though we had advertised thoroughly. They regretted very much that they did not know of it before.
There are some fifteen of us in our company, and every one is busy. We think that the missionary workers can labor with the best success right in connection with the tent; at least we find it so. With their aid we can reach every family within a reasonable distance of the tent. If they are losing their interest a little, we can revisit and talk with them. We hope for a good work here.