p. 391 | Signs of the Times, Vol. 8, No. 33. (8/31/1882)

Immortal Life.

By Editor

THIS is the heading of a sermon preached by H. W. Beecher, reported in a recent number of the Christian Union. His text was: "If in this life only we have hope in Christ, we are of all men most miserable." 1 Cor. 15:19. He read the context, as follows:—

"Now if Christ is preached that he hath been raised from the dead, how say some among you that there is no resurrection of the dead? But if there is no resurrection of the dead, neither hath Christ been raised; and if Christ hath not been raised, then is our preaching vain, your faith also is vain. Yea, and we are found false witnesses of God; because we witnessed of God that he raised up Christ, whom he raised not up, if so be that the dead are not raised. For if the dead are not raised, neither hath Christ been raised; and if Christ hath not been raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are of all men most pitiable."

With such a text, so strongly affirming the resurrection of the dead, we should marvel that Mr. Beecher made it the basis of an argument—no, an essay—on the immortality of the soul, of the undying nature of man, and his continued existence, were we not so well acquainted with the vagaries of the wise theologians of the day. His very first remark is: "This thought of continued life underlies all modern religions." But he did not find the "thought of continued life" in his text. The thought therein is of resumed life after death. The resurrection of Christ is the example, and the assurance. Was it "continued life" with him? Did Christ die, or did he not? If he did not die, there was no atonement. But this would not disturb Mr. Beecher, for he has no place for the atonement in his system of theology, if his crudities can be called a system. If he did not "die for our sins," then "the Scriptures" are unreliable; then he was not raised from the dead; and then, Paul says, "Your faith is vain; ye are yet in your sins." And then the "testimony of Jesus" himself is a mistake, for he said: "I am he that liveth, and was dead." Beecher would have him say: "I am he that never died, but have demonstrated the undying nature of Adam's race, and the continued nature of mankind."

The fact is, Mr. Beecher has no more faith in the resurrection than he has in the atonement. But is it not singular that a large congregation present at the preaching, and a still larger number of readers of the Union, complacently listen to such utterances, based on the apostle's affirmation of the resurrection of the dead? What is the Bible worth to such people? What do they care for its plainest statements? The words of an eloquent, and therefore popular, preacher are worth more to them than the words of the holy Scriptures. It is no marvel that the Bible has yet to fight its battle for indorsement in the English-speaking churches, as Prof. Green says.

It is come to this among the most popular religionists of the age, that any mention of future life, even when the resurrection of the dead is named, is taken as proof of the immortality of the soul; of the continued life of man; of the undying nature of the race. Of course, in such a belief the doctrine of the resurrection naturally drops out of sight, and becomes of no consequence, as being of no manner of necessity. Mr. Beecher takes this common view, growing in popularity under the preaching of such men as himself, and, to sustain it, he openly misrepresents the Hebrew Scriptures—the Old Testament.

He denies in direct terms that Abraham had any faith equivalent to that held by Christians in the present age. He says:—

"Abraham went away from the idolaters in the East, to the West, along the Euphrates, seeking another country. Modern Christian hymns use that fact as an illustration of our whole life—seeking another country; and we are apt to think, in reading and singing those hymns, that Abraham thought about it as we do. He did no such thing. There is no evidence that there is anything more in it than simply that he went over to settle in this new territory with a purer idea of God in his mind, and to provide for himself and his posterity. You never hear one word from his lips about anything you care to remember. He was a magnificent old chief from the desert, on the pattern of a modern sheik," etc.

The reader should know that he is giving a brief biography of the characters of the Old Testament to prove that they were ignorant as regards the great truths of which we are now the recipients; that they lived in the childhood of the race, with the ignorance of childhood, and especially that they knew nothing of the doctrine of immortality. In this he directly contradicts the Scriptures at every step he takes. Note the following points:—

Jesus says Abraham rejoiced to see his day; he saw it and was glad.
Paul says the gospel was preached to Abraham.
The covenant which God made with Abraham is that on which Christians rest, and he is our father in the faith.
The promises made to Abraham are, in all the Scripture, made the basis of the Christian's hope.
Abraham recognized that he was a stranger in the land of Palestine, looking for a better, a heavenly country.
Abraham believed in the resurrection from the dead, and this faith alone sustained him in offering up Isaac, believing that God's promises would be fulfilled in Isaac, even though his life were sacrificed.

If Mr. Beecher had any faith in the Scriptures, these points would stand before him to confound him in teaching his mysticisms. But they have no effect on him. Can he be so ignorant of the Bible as to not know that these facts are revealed therein? We can hardly think so.

He disposes of the teachings of the prophets in the following manner:—

"You cannot find, in the lives of any of the prophets who were leading their age and nation up to a higher stand-point, a single one of their sharp-pointed arrows that aimed in the direction of immortality. Oh, what men they would have been; how Isaiah would have thundered; how Jeremiah would have mourned; how Ezekiel would have risen to the highest forms of mysticism, if there had lain open to their minds, as to ours, the whole idea of the future life! But you can go through these chapters with your eyes open, reading and thinking, comparing dates with dates and men with men, and the new knowledge with the old, and nothing is more remarkable than that the Old Testament times or history lay wholly within the horizon of this world, and had no atmosphere beyond which the stars shone, and in which there was renewed life."

What men Enoch, and Abraham, and Moses, and Samuel, and David, and all the prophets would have been, if they had only had the wisdom of Henry Ward Beecher! We have noticed that Abraham believed in the resurrection. Job believed it. David wrote of it. Isaiah said distinctly, "Thy dead men shall live." Jeremiah said of those were slain, "they shall come again from the land of the enemy." Ezekiel was instructed of God to say to Israel, "Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel." Daniel wrote, "Many of them that sleep in the dust of the earth shall awake." And the Lord said by Hosea, "I will ransom them from the power of the grave; I will redeem them from death." Solomon, and others, warned of the Judgment, wherein should be brought every work, even every secret thing. Yet all these, in the estimation of H. W. Beecher, had no knowledge of a life beyond the present! We can not say whether blindness or egotism is most prominent in the Plymouth pulpit.

Several other extracts we have marked, of equal interest with these we have quoted, equally contradictory of the Scriptures, but why quote more? Our point is sustained: Mr. Beecher does not believe the Scriptures. We must notice his statement of the origin and growth of the idea of a future life. He says:—

"God developed some nations along one line, and developed a conterminous nation along another line, and by bringing these separate beams of light together, and pouring them forth at last upon the New Testament itself. For, when Christ came, the Jews had brought back from Babylon the idea of immortality."

They did not bring from Babylon the idea of a future life through a resurrection of the dead, for that was taught in their Scriptures. God's promises were based on this great truth. That they found in Babylon, and brought thence, such an idea of immortality as Henry Ward Beecher preaches, we will not deny. It comes from Babylon. It was taught in Egypt, and by the philosophers of Greece, but always by the heathen—never by the "holy men of old, who spoke as they were moved of the Holy Ghost." This Mr. Beecher himself proves. We give him welcome of the doctrine, and every thing else of like heathen origin. We have no need of it.

We notice that in the chapter from which Mr. Beecher took his text, Paul taught the future life through the resurrection of the dead, exactly as it is taught in the Old Testament, and he quotes from the Old Testament—from Hosea—in his argument.

But how does Mr. Beecher possibly reconcile his teachings with those of the Bible? He does not—he does not attempt to do it. If any body thinks that a conflict with the Bible worries him, let him read the following from the same sermon:—

"The doctrine of a continued existence after this mortal life, in one sense is scientific— . . . It has been said that it is, comparatively speaking, modern; that it does not exist in many nations; and that it has been developed at a later period. This is the fact in respect to the whole Bible itself. One of the most mischievous things in the present state of public sentiment is to teach that the Bible is the fruit of God's mind, speaking it to somebody, and having it written down from beginning to end; just as Milton dictated a poem to his daughters, who wrote it down. To tell men that the Bible was built up directly from the thought of God, and that from beginning to end it is absolute truth, is exceedingly harmful."

If any are in doubt as to the intent of this, read the following:—

"The mischief is that we put into the hands of those who go about the country declaiming against the word of God the theory that God wrote the Bible, or that he inspired somebody to write it."

It must be confessed that the idea of the inspiration of the Bible does play "the mischief" with Beecher's theology! But we have no hesitancy in deciding which is "mischievous," the Bible or the utterances of Plymouth pulpit. We are not slow to declare that Mr. Beecher is a spiritualist and an infidel; an infidel with a very thin disguise. So far as he is concerned personally we should never consider it worth while to expose his unbelief; his denial of the Bible as inspired by the Spirit of God. But what shall we say of the many ten thousands of professed Christians who hang upon his words as those of an oracle? Are they ignorant of God's word? or do they love to hear pleasing deceits? And is this the kind of Christianity that is increasing in the earth? In the millennium of "modern orthodoxy," will the whole world believe the Bible as Mr. Beecher does, and regard it with as much reverence as he does?

What are we coming to, when such men are accepted as teachers of Bible truth? Lord, spare thy people from the fables and delusions of popular religion. This is our earnest prayer.

Easy Criticism.

By Editor

THIS term best expresses our idea of a criticism in a recent number of the Sunday-school Times of the Sunday-school music books recently published. The writer of the article tries his ability at playing Esau, for his hand is against every man. Fifteen books are noticed, and scarcely any good thing is found in any of them. This we call easy work in criticism, for it takes no talent at all to denounce everything. And who will agree with it that there has been no good Sabbath-school or Temperance music published of late years?

Of Sunday-school music books no other has had a run so long and successful as "Pure Gold," by Lowry and Doane. It was a book of real merit. But the authors made a great mistake by following it with "Better Than Gold," which was published on their reputation rather than on its merits. From its first issue we predicted its failure, and we have not been disappointed in the result. But several authors have done well since that time. If some pieces in a book fall below the correct standard, no true critic will make that a reason for such an indiscriminate slaughter as the S. S. Times attempts. There are some good song writers in the United States, and no pretended critic will add to his laurels by depreciating them all.

In our love for pure church music we are not willing to yield to anyone. We have sometimes thought the public taste is undergoing a change in regard to church music which is not for the better. The system of paid church choirs is probably largely responsible for it. The music must be "artistic" whether it be devotional or not; and artistic has come largely to mean operatic. There used to be a difference, greater, we think, than there is recognized now, between "sacred" and "secular" styles of music. Lowell Mason was America's true representative of sacred music.

But another want has been felt, and had to be supplied. Within a generation there has been a wondrous increase in Sunday-school work. To enlist the attention and interest of children, they must take part in the singing; and in order to do this we must depart from the solidity and strength of the old sacred style. We all know that we should utterly fail if we should try to interest promiscuous classes of untrained children with the old German chorals and Gregorian chants. For a large congregation of adult worshipers we would ask for no better tunes than such as Dundee, Migdol, Old Hundred, Windham, Bridgewater, and Rothwell. But an ordinary Sabbath-school cannot really render them. Why not, then, give the children music which they can render?

To meet this want another style of music has been introduced. It is, of necessity, removed from the old standard of sacred style, but much of it is good music, and well adapted to the purpose for which it is written. Geo. F. Root and W. B. Bradbury stood prominent among those who introduced this style. Mr. Bradbury, however, gave us some choice church tunes, such as "Woodworth," L. M., and "Lottie," S. M., known also in our books as "Dove." Of late years Lowry and Doane have occupied a high position as producers of music of this style. Though their last venture was, in our opinion, a failure, it does not destroy the fact that they can do well, for they have done well. Though prominent, they are by no means alone in furnishing good music in this style.

The slur of the S. S. Times—we cannot consistently call it anything else—upon "Temperance and Gospel Songs," is very unjust. It points to a grammatical error in a song (an error of number by the insertion of an s where it should not be), an oversight which might happen anywhere. We have seen the same song, with the same typographical error, in a literary paper of extensive circulation. Is this a sufficient reason to denounce the entire contents of that paper? And just one more fault is found: with a song written by Mr. Carswell, the well-known Canadian temperance lecturer. We have heard Mr. Carswell lecture when we should have chosen to have him give a more serious turn to his discourse. But he is a lecturer well calculated to reach all classes, and whose usefulness as such is beyond dispute. While we justly admit of variety in temperance lectures, we think it equally well to admit some variety in temperance songs. But in saying this we do not yield much to the censorious remarks of the Times, as there is very little of this caste in the book. Some of the original pieces are especially solemn and impressive. And with such contributors as Dr. W. O. Perkins, W. F. Sherwin, D. S. Hakes, W. A. Ogden, J. A. Butterfield, H. S. Perkins, and others who might be named, we really think the music needs no defense against the slight it receives from the Times. It has been well received by temperance workers and in temperance societies, which is, perhaps, the best recommendation it could ask.

In like manner we think the S. S. Times does marked injustice in its wholesale denunciations of a very recent publication—"Pearly Portals"—published by Geo. D. Russell of Boston. It sets down the music as uniformly bad or worthless. But we may ask, Who that is acquainted with writers of this class of music, will assent to its verdict, when they know who are contributors to the book? Among the pieces which are sure to be acceptable to schools we may name the following: Work and Wait, by J. H. Tenny; Beautiful City, by James R. Murray; Gather Them In, by W. Irving Hartshorn; Give up All for Jesus, by Wm. F. Sherwin; Only the Blood of Jesus, by Rev. E. A. Hoffman; Star of Beauty, by A. T. Gorham; Turn to God, by R. B. Mahoffey; Glad New Year, by W. J. Bostwick. And many others we might mention of equal merit. Of those by the author, Mr. D. S. Hakes, we cannot specify a few and do justice to his work. But we will name Paradise, Pearly Portals, When We Anchor, Sowing in Tears, as specimens, and only specimens of his numerous excellent compositions. A few typographical errors in the first edition will not lower its reputation in the judgment of people of discrimination. And the *S. S.

Times* really pays it a compliment, though it is unintentional. It says:—

"A string of notes, even when not violating the laws of musical composition, does not necessarily make a tune."

There does not seem to be much originality of thought in that remark. Any of the authors to whom we have referred above, and even those much less instructed in musical matters than any of them, could have given the Times the same information. But its remark is an admission on its part that the music in "Pearly Portals" does not violate the laws of musical composition; and this is no small merit. The author of the book, Mr. Hakes, has an excellent reputation among his fellow composers for accuracy in his work. Whether he and his contributors have succeeded in making any "tunes" is not left to the sole judgment of the S. S. Times. We know of many who are expressing an opinion strongly the reverse of that expressed by the Times.

Though the "Pearly Portals" is published in Boston, we count it a California production, Mr. Hakes being our fellow-citizen of Oakland. As such we take an interest in it. It is the second of its style got up on this coast. The first—"Song Anchor"—was received with much favor, and really achieved good success, considering that its publisher was not then a regular music publisher, and lacked many of the facilities necessary to give it an extensive circulation. Mr. Hakes was the author of many of its best pieces, and he is now so well known as a correct composer that we are not surprised that his book is coming into favor very fast. We know of several Sunday-schools that have adopted it, after thorough examination and trial. And we have heard and read the opinions of not a few, in whose judgment in such matters we have more confidence than in our own, that it is a book of decided merit, which cannot fail to retain its place among lovers of good Sabbath-school music. Its words also, mostly new, are highly commended by those who have examined the book.

Third Angel's Message of Rev. XIV.

By John Nevins Andrews

THE TWO-HORNED BEAST.

Before, however, we consider the final conflict between the beast and the people of God, it is necessary to study the prophecy concerning the two-horned beast or false prophet, for it is this power which makes an image to the papal beast, and which joins with that beast in the conflict which is before us. Inasmuch as the ten-horned beast as such, continues till the Judgment, the two-horned beast cannot be considered as the ten-horned beast in another form. And that they are two distinct powers is further shown by the fact that the one acts in the sight of the other. Rev. 13:12. In prophecy a beast, represents a government. Dan. 7:17, 23. The ten-horned beast represents the ten kingdoms of papal Europe, of which the pope is the real head. The government represented by the two-horned beast cannot, therefore, rise in that territory, nor can one of the ten kingdoms, as England or France, be intended by the two-horned beast.

The manner of its rise is not to be overlooked. The four beasts of Daniel rise out of the sea in consequence of the striving of the winds. Dan. 7:2, 3. The same thing is true with respect to John's first beast. Rev. 13:1. These beasts thus arising, represent great governments which have arisen by means of general wars. For winds denote wars among men, and waters or the sea, denote peoples or nations. Rev. 7:1–3; 17:15. The two-horned beast does not arise by the striving of the winds upon the sea, but it comes up out of the earth. This signifies that it does not arise by the conquest of other nations, but that it arises where no other nation exists. This shows that it must arise from a new and previously unoccupied territory.

When was this power to arise? Not prior to the first beast, certainly. Nor was it to arise at the same time with that beast; for then there would be no propriety in designating either as the first beast. It is said to act in the sight of the first beast, whose deadly wound was, healed. Now the time when the first beast receives his deadly wound is indicated by Rev. 13:10, where he is represented as being led into captivity and slain by the sword, which took place at the close of the 1260 years, and from which he has been healed and restored. The two-horned beast must therefore commence his career not far from 1798.

Where shall we look for this power? It is an interesting fact that the course of earthly empire has been ever tending westward. Thus the seat of the Babylonian empire was in Asia. So also with the Persian empire, which power, extended its conquests to the confines of Europe. The seat of the Grecian empire was in Eastern Europe. The Roman empire in its divided state, as represented by the ten kingdoms, occupies all the remaining territory west of the Atlantic ocean. Hence we still look westward for the government represented by the two-horned beast.

Bishop Berkeley, in his celebrated poem on America, written before the American Revolution, foresaw the greatness of this power, though it had not then an independent existence, and he forcibly expresses its relation to the great empires of antiquity:— “Westward the course of empire takes its way; The four first acts already past, A fifth shall end the drama with the day; Time's noblest offspring is the last.”

“The four first acts already past” are the four great empires of Daniel. The fifth, with which the scene closes, is the great American Republic. As the four powers of the Eastern continent, which one after the other ruled the world, were not to be succeeded by a fifth, the two-horned beast, which arises in the last days of the ten-horned beast, must have its place on the west side of the Atlantic. This power in its lamb-like character is the “noblest offspring” of time; but in its dragonic character it will be one of the most cruel and oppressive powers which have appeared. It is certain that it acts its part as a persecutor in the last days of time, for the message of the third angel which immediately precedes the view of Jesus on the white cloud, relates expressly to the work of this power.

Each of the powers presented in prophecy has a period of preparation for the part which it is to act. But the prophecy takes no notice of such period of preparation, and only introduces the power when it is able to commence its work. Such is the case with the American Republic. This power may be called the child of the Protestant Reformation. A few years before that Reformation the continent of America was discovered. The Reformation opened the eyes of thoughtful men to the first principles of civil and religious liberty, and taught them the wickedness of kingly tyranny and of papal intolerance. Many of these persons, when they found it impossible to establish these principles in the territory of the ten kingdoms, banished themselves to the wilds of America that they might found a State without a king and a church without a pope. They founded a nation where none before existed, and the progress of the nation thus founded has been without a parallel in the history of mankind.

The symbol of the beast with two horns like a lamb fitly represents this new power. Observe the combination of the lamb and the dragon. Both these symbols had been previously seen by John. There is an evident reference to them in this description of the beast with two horns. He had seen a Lamb with seven horns, and a dragon with ten horns. Rev. 5:6; 12:3. The Lamb represents Jesus Christ in his office of King of kings. Rev. 17:14. The dragon represents the Roman power animated by Satan. Rev. 12. In fact, if we omit the heads and horns which represent that empire in its several forms, we shall find that the real dragon or serpent is Satan himself. Rev. 20:2, 3, 7. The kingdom of Christ and the kingdom of Satan are opposites in character. Christ's kingdom is one and indivisible; but the kingdom of Satan is full of confusion and division. For this reason the horns of the Lamb and the horns of the dragon, though alike symbolic, are by the Spirit of God interpreted very differently. The horns of the dragon are the same as the horns of the beast to whom the dragon gave his power. They are the ten kingdoms into which the kingdom of the dragon or beast has been divided. Rev. 17:12; Dan. 7:24. But the horns of the Lamb, who is King of kings, are the seven Spirits of God. Rev. 5:6. The seven horns must therefore represent the nature of Christ's dominion as King of kings and not the division of his kingdom; for his title, Kings of kings, indicates not one kingdom broken up into many, but rather many united in one; for the servants of Christ will be princes under him (Matt. 19:28; Luke 22:30; Rev. 20:4; 21:24); and he, as King over an undivided kingdom, will wear many crowns. Rev. 19:12.

In the symbol of the two-horned beast the character of the horns and not merely the number, is intended to be expressed by the words “two horns like a lamb;” for there is nothing peculiar to a lamb with respect to the number of its horns, but there is something peculiar in the character of those horns. It is important to notice this fact, for the interpretation of the horns of a lamb in John's vision is essentially different from that of the horns of the dragon or of the beast. Thus the horns of the beast represent the division of his kingdom, but the horns of the Lamb represent the nature of his power, and do not signify that his kingdom is to be divided. We therefore understand the two horns like those of a lamb upon the head of the second beast to represent the nature of the power symbolized, and not that it should be divided into two parts.

The Spirit of God in giving us the symbol of the ten-horned beast thought proper to place crowns upon each of those horns. But in giving us the symbol of the beast with two horns like those of a lamb, it places no crowns upon those horns. Now these two symbols are not only given in immediate connection, but they are joined together by the prophecy in the same work. Rev. 13:1, 11, 12, 14; 16:13; 19:20. It cannot, therefore, be without design that crowns are placed upon the horns of the first beast and omitted in the case of the second. We know that the horns with crowns represent kingly governments. Rev. 17:12. And we think it a necessary conclusion that these horns like those of a lamb, and without crowns, represent a government in which the people bear rule. J. N. A.

The Missionary.

By Stephen Nelson Haskell

The Work Before Us.

BY ELD. S. N. HASKELL.

The more we become acquainted with the progress which the truth has made among the different nations, the more fully we are convinced that, as a people, we have never realized the importance or magnitude of our tract and missionary work. There can be no doubt that God's special providence was in the framing of the Constitution of the United States Government in America. It would seem that the settlement of the new world was in direct reference to the work God designed should be accomplished by the third angel's message. The character of the laws enacted by this nation, the freedom of speech it allows to all within its limits, its vast tracts of unsettled territory all ready to be converted into peaceful homes by all wishing to avail themselves of the opportunity,—all contribute to make this nation one of great importance as a vast missionary field in the closing work of the gospel. The truth can here be presented to people of every nation and tribe upon the earth. If our brethren in the United States are faithful to their trust, they will take the lead in the missionary work, and great results will be seen.

God has seen fit to give his people in this country greater light than those of other countries, in connecting with them the spirit of prophecy. This gives a right mould to the work; without it we should become formal and like the denominations around us. We cannot neglect it without suffering a great loss in the same direction. We are a peculiar people, having a special work to perform in the world; and since those living in the United States of America have advantages in this respect which are far in advance of others, God will hold them responsible for giving a right mould to the work in other parts of the wide harvest field.

Europe contains many millions of souls just as precious in God's sight as any who live in America. But the unyielding customs and national prejudices of the people prevent that moulding of the mind which is necessary in order to give correct individual experiences. For this cause the reforms which are carried on in Europe are national, not allowing private individuals to act freely and independently. In Germany the law compelling all parents to give their children an education is more strict than the educational laws in America. There are in Germany thirty-five million Protestants who speak the German language, and, as a people, they can read and write. Holland, one of the smallest of the European nations, contains two million and four hundred thousand Protestants, and it is estimated that not less than five thousand of these have some knowledge of the English language. France also has seven hundred and forty thousand Protestants. The Scandinavian countries in comparison with other European nations, present a favorable field for labor. The four hundred believers who, in these countries, embraced the truth during the last few years, give evidence of this fact. This is saying nothing of other nations on the continent, and nothing also of England, New Zealand, and Australia, where the people speak our language. Now the question arises, Will these nations be passed by without any knowledge of present truth? Has God selected those nations more favorably situated, to the exclusion of the rest? We cannot believe this to be true. In some manner he will call their attention to these truths which he has given for the last days.

The foreign population in America presents an open door to every nationality in the world. The truth should be brought before those who have come to this country from other nations; and, as they embrace the truth, they should be educated to engage in the missionary work among their countrymen in Europe. Publications should be scattered like leaves of autumn, in Europe as well as in America. The attention of the people must be called to the truth. The fact that periodicals are far superior to denominational tracts for introducing the truth in any part of the world is constantly demonstrated by what we see of the result of their distribution. First, tracts are too common. Every denominational missionary society is engaged in distributing this kind of reading matter. Second, the variety of matter contained in a periodical will be far more likely to arrest the attention of the general reader than the best written tract in the world. Very many facts might be given to show that the distribution of periodicals prepares the way for the sale of other publications.

We are fully convinced that no mission in Europe, if it does what it ought to do, can be self-supporting. Men receiving but from three to four dollars per week for their labor, after paying one-tenth to the Lord, one-sixth for house rent, and supporting a family of from two to six upon what remains, will not have much left with which to send the truth to others. The expense of living in Europe, with the exception of clothing, is about the same as in America. Able-bodied girls command from $15 to $25 per year, with board.

Les Signes des Temps has an issue of forty-five hundred copies per month, and this should be increased to ten thousand copies. Then, the reading element among the German population in Europe would require, to establish the same proportion, the distribution of a German paper one-third larger than that of the French periodical. Periodicals in other languages should be issued occasionally, and sent to those parts of the civilized world where these languages are spoken. They could be issued much cheaper in the countries where they are distributed than in America and then sent to these countries. Matter contained in tracts and in other forms, which we now have on hand, might be used in periodicals for this purpose; and one person possessing good native ability, and an experienced American who has gained an experience in one of our offices, could manage such a paper, so that the expense might be very small. In this way, the truth might in a few short months be brought before tens of thousands of people.

God's Spirit is stirring up the minds of many on the Sabbath question. Individuals and companies who have never heard of our people, are embracing it in Europe. There is a simple conscientiousness with those who are thus led out to take their stand, which is very pleasing; but they need instruction from those of experience, to whom God has intrusted his truth and many advantages. Without this instruction they are liable to fall into erroneous views which bring confusion and ruin. This shows the necessity of following up the distribution of our publications with a proper correspondence. When this is done, persons are led step by step into all the truth, and they become light-bearers to others. I might mention many instances which have come to my knowledge since I have been to Europe, which prove this to be true. God has in this direction intrusted a work to his people for them to perform, which neither angels nor any other instrumentality can accomplish in their stead.

It was the Spirit of God that convicted Saul of his wicked course, but Ananias baptized, and further instructed him, by this means giving him a mould which made him a man of usefulness in the service of God. If there is any feature of the missionary work in which there is great utility, it is in the sending out of our periodicals, and corresponding with individuals. The ministry comes first in the work of God, and the work of the faithful colporteur second, yet both of these together cannot of themselves exert so extensive an influence, at so trifling an expense, as can be done by sending out our publications in the manner we have described.

Sweden contains one hundred and fifty Seventh-day Adventists to-day. They are scattered more or less all over the kingdom, but wherever found, it was the distribution of reading matter which first awakened an interest in the truth. But there are individuals in Sweden of perverse minds, who have gone there to labor, and we have every reason to believe that the devil has sent them to destroy souls. They are hunting up those who have become interested in the truth, and announcing themselves as the two witnesses of Revelation, and advocating other equally absurd ideas. These persons are Sabbath-keepers, but of corrupt minds, reprobates concerning the faith. A correspondence with those who have embraced the truth, by our brethren who first brought it to their knowledge, would in most cases save them from such influences.

The principle of the working of our Vigilant Missionary Societies is correct. There should be one hundred such societies where now there is but one. Men and women who hold the precious truths of God's word sacred, and whose hearts are warm with its love, should engage in this work. A great work is before us. The closing scenes of this world's history are upon us, and what are we doing as a people in comparison with what we should do to give to others the light that God has given us, is an important question, and one that we shall meet in the day of reckoning. To many God has given great talent in this direction, and to some an experience which has qualified them to accomplish much good. If they neglect to put their talents to usury in this direction, they will not only fail to accomplish what God would have them, but bring perplexity upon themselves, and find in the day of Judgment that they have met with a great loss.

Here is a field of usefulness which thousands can enter, who cannot leave their homes; but great care and caution should characterize the letters written. The help of God is as much needed as in any other part of the Lord's work. Letters should seldom be doctrinal, but they should breathe the spirit of true piety and a deep Christian experience. If we realize the worth of souls, and have the love of Christ in the heart, such correspondence will be the means of communicating the light of truth to thousands who now sit in darkness.

Continue reading: S. N. HASKELL