THERE is one more argument that we would introduce right here. To do so, we shall have to refer to the tabernacle built by Moses, and we shall try to do so as briefly as is consistent with perfect clearness. In general, only references will be given; the reader can look them up at his leisure.
In Ex. 25:8 we read these words: "And let them make me a sanctuary, that I may dwell among them." These words of the Lord follow a command to Moses to receive offerings of gold, silver, brass, acacia wood, fine linen, goat's hair, etc. Of these the tabernacle was to be built. Chapters 25-30 contain the complete description of this structure, together with all the furniture and vessels connected with it. The framework was composed of boards standing upright. There were twenty on each side, and eight on the west end. These boards were ten cubits (fifteen feet) long, and a cubit and a half wide, and were entirely covered with gold; each one had at the lower extremity two tenons, which were inserted into sockets of silver, and this arrangement, together with bars that ran through rings on the sides of the boards, served to keep them in position. Ex. 26:15-30.
The east end was closed by a vail, or hanging, of fine linen of various colors, with figures of cherubim worked on it. This was called the door of the tabernacle. Ex. 26:36, 37. Four curtains, made respectively of linen, goat's hair, rams' skins, and badgers' skins, formed the covering of the tabernacle. Ex. 26:1-14. Besides the door, there was a second vail of the same material, which divided the tabernacle into two rooms; the first was called the "holy place," and the second the "most holy place." Ex. 26:31-33; Heb. 9:1-3. So much for the tabernacle itself.
Within this tabernacle were various articles of furniture. Just within the holy place on the north side, was a table, upon which show-bread was placed. Ex. 25:23-30; 40:22, 23. On the south side there was a candlestick, or lamp-stand, having seven lamps, the whole beaten out of one solid piece of gold. These lamps were to be kept continually burning. Ex. 25:31-39. In the western extremity of the holy place, just before the second vail, was the golden altar of incense. Upon this the priest offered incense night and morning. Ex. 30:1-9. This is all that was in the holy place. In the most holy place there was but one article of furniture, the ark of the testimony (Ex. 25:10-22), and that is of so much importance in our investigation that we shall examine it more particularly.
By a careful examination of the scripture last referred to, we find that this ark was an oblong box of acacia wood, covered within and without with gold. On its sides were rings of gold, through which staves were passed for use in carrying it, so that it need never be touched by human hands. The cover to this ark was called the mercy-seat, and was of solid gold. Upon the mercy-seat were the cherubim, one on each end, of solid gold, and of the same piece as the mercy-seat itself. The wings of these cherubim were extended so as to form an arch over the ark, and their faces looked toward each other, and downward to the ark. Within the ark was the "testimony" (Ex. 25:16), which was nothing other than the ten commandments which God spoke from Sinai, wrote on tables of stone, and delivered to Moses for safe deposit in the ark. Deut. 10:1-5.
This ark, as stated before, was in the most holy place (Heb. 9:3-5), into which no man could enter save the high priest, and he only once a year. Heb. 9:7. Even then he did not see the ark, because the cloud of incense arising from the censer which he held in his hand, entirely concealed it. Lev. 16:12, 13. Without this precaution, he would have died, and the reason why will presently appear.
Turning to Ex. 25:20-22, we read: "And the cherubim shall stretch forth their wings on high, covering the mercy-seat with their wings, and their faces shall look one toward another; toward the mercy-seat shall the faces of the cherubim be. And thou shalt put the mercy-seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. And there I will meet with thee, and I will commune with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel." Now we know why no one except the high priest could enter the most holy place, and why even he, in his yearly visit, could not behold the mercy-seat and live. It was because the glory of God was there. In that place the priest was in the immediate presence of God.
It is now time to inquire how Moses, after having been commanded to build the sanctuary, happened to light upon the special style that he did. For an answer, read Ex. 25:9, 40. "According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it." "And look that thou make them after their pattern, which was showed thee in the mount." Since it was to be God's house, God himself furnished the plan. But by reading a little more, we shall find that this pattern was not something then for the first time conceived. In the 9th of Hebrews, Paul, after telling that Moses purified (in a figure) the tabernacle, and all the vessels of the ministry, by sprinkling them with the blood of animals, says, verse 23: "It was therefore necessary that the patterns of things in the Heavens should be purified with these; but the heavenly things themselves with better sacrifices than these." This tells us plainly that the tabernacle and its furniture were copied after things in the Heavens. Now read Heb. 8:1, 2: "Now of the things which we have spoken, this is the sum: we have such an high priest, who is set on the right hand of the throne of the Majesty in the Heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man."
Now we know that the tabernacle built by Moses as a dwelling-place for God, was only a temporary representation of God's real, permanent dwelling-place in Heaven. That God does have a tangible structure in Heaven for his occupancy, where, to use a common expression, he holds court, is evident from the scriptures just quoted, and also from Ps. 11:4: "The Lord is in his holy temple, the Lord's throne is in Heaven; his eyes behold, his eyelids try, the children of men." This temple, the place of God's throne, has been seen in Heaven. John says: "And the temple of God was opened in Heaven, and there was seen in his temple the ark of his testament." Rev. 11:19.
If we should ask what portion of the earthly tabernacle especially represented God's throne, the reader would almost at once answer: "The ark, with the cherubim on the mercy-seat above; because it was between these cherubim that his glory was manifested." This would be correct. God's actual dwelling-place is between the cherubim; when he moves from place to place, his throne (a living throne) and the cherubim accompany him. For proof of this read the following texts:—152"Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubim, shine forth." Ps. 80:1.
"The Lord reigneth; let the people tremble; he sitteth between the cherubim; let the earth be moved." Ps. 99:1. Besides these, read Eze. 1 and 10, Isa. 6:1-3, and Eze. 28:14.
Remember now that everything in the earthly sanctuary was a representation of some corresponding thing in the heavenly sanctuary, as nearly exact as human hands could approach to a likeness of things not made with hands, and we shall of necessity conclude that the throne of God in Heaven is directly above the original law of ten commandments, of which the tables placed in the ark by Moses were only a copy. In other words, the ten commandments form the foundation of God’s throne.
In further pursuit of this thought, read Ps. 89:14: "Justice and judgment are the habitation of thy throne; mercy and truth shall go before thy face." Also the following: "The Lord reigneth; let the earth rejoice; let the multitude of isles be glad thereof. Clouds and darkness are round about him; righteousness and judgment are the habitation [establishment] of his throne." Ps. 97:1, 2. We have already learned that the law is holy, just, and good, and that it is righteousness; it is perfect righteousness, and there is no righteousness outside of this law of ten commandments. Therefore when the psalmist says that righteousness is the establishment of God’s throne, it is equivalent to saying that God’s throne is established upon the ten commandments; that the ten commandments literally form the basis, or foundation, of the throne of God.
The term "throne" is often applied to sovereign authority or royal dignity. The ruler of a country is the representative of that government, and by metonymy the place where the ruler dispenses justice is put for the ruler, and so for the government. We speak of "the throne of the universe," meaning thereby the government of the universe. So, then, the fact that the ten commandments are the foundation of God’s throne, shows that they are the rule of his Government; that every act is in accordance with their just sanctions; and that all the creatures of his Government throughout the universe are required to obey them.
This is a conclusion which we are confident cannot be overthrown, nor can any one who holds himself to a strict regard for the plain word of God, contradict it. This being so, what a view it gives us of the perpetuity of God’s law! Leaving the eternity that is past, we look forward and ask, How long shall God’s moral law endure? And the answer comes, It will endure just as long as God’s throne endures, just as long as God rules the universe: for God’s throne could not remain firm if its foundations were destroyed.
And this shows the unchanging nature of the law, as well as its perpetuity. The moral law is composed of ten precepts. Since the law is the foundation of God’s throne, we may with propriety call the ten precepts the ten stones composing the foundation. Indeed, Bishop E. O. Haven, of the M. E. Church, seemed to have a similar idea in his mind, when he wrote the little book entitled, "The Pillars of Truth." This work contains ten chapters, each chapter being the substance of a lecture before the students of Michigan University, the subject of the lectures being the ten commandments. These commandments, according to the bishop’s idea, are the ten pillars that uphold all truth. This being true, how can one of them be exchanged for another? What would support the throne of the universe while the transfer was being made? Such a question needs no answer. When we realize the relation which the moral law sustains to God and his Government, the mind at once sees the absurdity of the idea that one jot or one tittle can pass from the law, or that the slightest change could ever be made in it. We must exclaim with the psalmist: "Thy word is true from the beginning; and every one of thy righteous judgments endureth forever." Ps. 119:160.
E. J. W.
“The Abiding Sabbath.”
By A. T. J.
“ORIGIN OF THE LORD’S DAY.”
In continuing his efforts to find the origin of the Lord’s day, the author of the “Abiding Sabbath” says:—
“After the several appearances of the Saviour on the day of his resurrection, there is no recorded appearance until a week later, when the first day is again honored by the Master. John 20:26. The exact mention of the time, which is not usual even with John’s exactness, very evidently implies that there already attached a special significance to the ‘first day of the week’ at the time when this gospel was written.”—P. 190.
From Mr. Elliott’s assertion of “the exact mention of the time, which is not usual even with John’s exactness,” it would naturally be supposed that John 20:26 makes exact mention of the first day of the week; we might expect to open the book and read there some such word as, “the next first day of the week,” etc. Now let us read the passage referred to, and see how much exactness of expression there is about the first day of the week. The record says:—
“And after eight days again his disciples were within, and Thomas with them; then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.” John 20:26.
There is the “exact mention” which attaches significance to the first day of the week! That is, an expression in which the first day of the week is not mentioned; an expression, indeed, in which there is no exactness at all, but which is wholly indefinite. “After eight days” is exactly the phrase which John wrote. Will Mr. Elliott tell us exactly how long after? Granting that it was the very next day after eight days, then we would ask the author of the “Abiding Sabbath” if the first day of the week comes every ninth day? If this is to be considered an exact mention of time, unusual even with John’s exactness, then we should like to see a form of words which Mr. Elliott would consider inexact.
Perhaps some one may ask what day we think it was. We make no pretensions to wisdom above what is written. And as the word of God says it was “after eight days,” without telling us anything at all about how long after, we know nothing more definitely about what day it was than what the word tells us, that it was “after eight days.” We know of a similar expression in Matt. 17:1: “And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart;” and we know that Luke’s record of the same scene says: “And it came to pass about an eight days after these sayings, he took Peter, and John, and James, and went up into a mountain to pray.” Luke 9:28. Therefore we know that Inspiration shows that “after six days” is “about eight days,” and by the same rule “after eight days” is about ten days. But even then it is as indefinite as it was before, and Inspiration alone knows what day it was.
But, though we know nothing at all about what day it was, we do know what day it was not. We know that the meeting previous to the one under consideration was on the first day of the week. John 20:19. We know that the next first day of the week would come exactly a week from that time. We know that a week consists of exactly seven days. And as the word of God says plainly that this next meeting was “after eight days,” we therefore know by the word of God that this meeting was not on the next first day of the week.
Then says Mr. Elliott:—
“These repeated appearances of Jesus upon the first day doubtless furnished the first suggestion of the practice which very quickly sprang up in the church of employing that day for religious assembly and worship. . . . This impression must have been strongly intensified by the miraculous occurrences of Pentecost, if that festival fell, as we think probable, on the first day of the week—a view maintained by the early tradition of the church and by many eminent scholars.”—Pp. 190, 191.
Yes, “doubtless” it “must have been,” “if” it was as he thinks “probable.” But against the “early tradition of the church,” and the “many eminent scholars,” we will place just as many and as eminent scholars, and the word of God. It is true that the day of the week on which that Pentecost came is not of the least importance in itself either for or against any sacredness that was put upon it by that occurrence. It is the day of Pentecost that is named by the word of God. It was the feast of Pentecost with its types, that was to meet the grand object—the reality—to which its services had ever pointed. And everybody knows that the Pentecost came on each day of the week in succession as the years passed by; the same as does Christmas, or the Fourth of July, or any other yearly celebration. Therefore whatever were its occurrences, they could have no purpose in giving to the day of the week on which it fell any particular significance.
Yet though this be true, there is so much made of it by those who will have the first day of the week to be the Sabbath, by claiming always that Pentecost was on the first day of the week, that we feel disposed to refer to the Scriptures, which show that this claim is false.
The word Pentecost signifies “the fiftieth day,” and was always counted, beginning with the sixteenth day of the first month. It is also called “the feast of weeks,” because it was seven complete weeks from the day of the offering of the first-fruits, which was the second day of the feast of unleavened bread, the sixteenth day of the first month. On the fourteenth day of the first month, all leaven was to be put away from all the houses. They were to kill the passover lamb in the evening of the fourteenth, and with it, at the beginning of the fifteenth day of the month, they were to begin to eat the unleavened bread, and the feast of unleavened bread was to continue until the twenty-second day of the month. The first day of the feast, that is, the fifteenth of the month, was to be a sabbath, no servile work was to be done in that day. Ex. 12:6-8, 15-19; Lev. 23:5-7. Because of the putting away of the leaven on the fourteenth day, and the beginning to eat the unleavened bread on the evening of that day, it is sometimes referred to as the first day of unleavened bread; but the fifteenth day was really the first, and was the one on which no servile work was to be done.
On “the morrow” after this fifteenth day of the month—this sabbath—the wave-sheaf of the first-fruits was to be offered before the Lord, and with that day—the sixteenth day of the month—they were to begin to count fifty days, and when they reached the fiftieth day, that was Pentecost. Lev. 23:10, 11, 15; Deut. 16:8, 9. Now if we can learn on what day of the week the passover fell at the time of the crucifixion, we can tell on what day of the week the Pentecost came that year. We know that the Saviour was crucified “the day before the Sabbath.” Mark 15:42. We know that that Sabbath was “the Sabbath day according to the commandment” (Luke 23:54-56), and that was the seventh day—Saturday—and “the day before,” therefore, was the sixth day—Friday. It is plain, then, that Jesus was crucified on Friday; this no one denies; but it is important to distinctly mention it here, because the day before he was crucified, “the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? And he said, Go into the city to such a man, and say unto him, The Master saith, My time9is at hand; I will keep the passover at thy house with my disciples. And the disciples did as Jesus had appointed them; and they made ready the passover.” Matt. 26:17-19; Mark 14:12-16; Luke 22:7-15. And that was the evening of Thursday, the fourteenth day of the month; because “the fourteenth day of the month at even is the Lord’s passover.” Lev. 23:5; Ex. 12:6.
From that passover supper Jesus went direct to Gethsemane, whence he was taken by the mob which Judas had brought, and after his shameful treatment by the priests and Pharisees and soldiers, was crucified in the afternoon of the same day. That was the fifteenth day of the month, the first day of the feast of unleavened bread; and the morrow after that day was the first of the fifty days which reached to Pentecost. Therefore, as the day of the crucifixion was the first day of the feast of unleavened bread, and was Friday, the fifteenth day of the month; and as the next day, the sixteenth of the month, was the Sabbath according to the commandment, and was the first of the fifty days; any one who will count the fifty days will find for himself that “the fiftieth day,” Pentecost, fell that year on “the Sabbath day according to the commandment,” and that is the seventh day.
So then the day which the advocates of Sunday sacredness claim has received such sacred sanctions by the occurrences of the day of Pentecost, was not the first day of the week at all; but it was the seventh day, the very day which they so unsparingly condemn. (See “Geikie’s Life of Christ,” “Smith’s Dictionary of the Bible,” and the opinions of such men as Neander, Olshausen, Dean Alford, Lightfoot, Jennings, Prof. Hackett, Albert Barnes, etc.) Let us say again that we make no use of this fact in the way of claiming any sacredness for the seventh because of it; that day, in the beginning, was given “the highest strongest sanction possible even to Deity,” and nothing was ever needed afterward to add to its sacredness. We simply state it as the truth according to the Scriptures; and being, as it is, the truth, it shows that the claims for Sunday sacredness based upon the occurrences of Pentecost are entirely unfounded.
There are two other texts cited by Mr. Elliott in this connection which we shall notice next week.
The Missionary.
By George Ide Butler
No Time for Indifference.
GOD is never pleased with indifference to his cause; to the contrary, when his cause is at stake, he always demands the utmost zeal of which human power is capable; and any neglect or unwillingness to venture in its behalf brings the frown of God. This is shown by the blessing pronounced upon Caleb and Joshua, the only two who were permitted to enter the promised land, in distinction from the great mass of the people who turned back, and were not willing to venture when the times demanded it. Their carcasses all fell in the wilderness; but these two men, who were willing to enter the conflict valiantly, were greatly blessed. The destruction of the rest showed God's displeasure at indifference and unbelief.
This lesson is a very important one for us to remember at the present time. We have now reached the greatest crisis experienced by any movement in the history of this world, unless we are all deceived in our application of the prophecies of God's word. The signs showing that Christ's coming is near have been fulfilled. The prophetic chains have reached their last link. The fulfillment of some thirteen lines of prophecy demonstrates our close proximity to the end. The powers of earth that were to arise in the long-connected chains of prophecy presented in the books of Daniel and the Revelation, have already appeared and passed off the stage as foretold, except the last one; and that has performed its principal work, and the close of the drama is just before us. The last nation that is mentioned in the prophecy is our own, which has grown up from youth into vigor, until it stands among the mightiest nations of the earth; and the predictions concerning it are now in rapid progress of fulfillment. And now the great day of God's wrath is just before us, and the plagues are about to fall, probation is about to close, and to our hands are committed the mighty truths of this great message of warning which is to be given to our fellow-men. It would be impossible to conceive of a greater contest than the one we are now entering. Indeed, it is not too much to say that it is the greatest which has been, or will be, seen in all the universe of God in the days of eternity.
The rebellion of Satan commenced in Heaven ages ago, manifesting its wickedness in connection with the history of this globe; we must suppose this rebellion is the only one of its kind God will ever tolerate in his universe. He has permitted this one instance, doubtless for a wise purpose, to show what sin and rebellion will do when left to develop, and when time is given to work out their bitter results. And what a scene has followed,—blood, and carnage, and misery, disrespect for God, hatred, persecution of the faithful servants of the Lord, who have been crucified, and tortured upon the rack, and put to death by millions. Wrong has seemed to triumph over almost the whole globe. Sickness, death, funerals, and grave-yards are seen everywhere as the consequence of sin. Even Christ himself, the blessed Son of God,154was put to death by the malice of Satan; and God himself would have been torn from the throne he occupies, had this great rebel had the power to do it. In view of all these things, there can be no question but that the time has about come when the great drama is to come to a close. Christ is finishing up his mediatorial work. The long period of twenty-three hundred prophetic days, spoken of by the prophet, has terminated. The message of warning to all, of the unmingled wrath of God that will be poured out upon those who reject the light, is going forth, and soon Christ will rise up and bring this rebellion to an end. The most fearful scenes of human history are just before us. But to us as a people are committed the great truths of this message.
“We are living, we are dwelling in a grand and awful time; In an age on ages telling, to be living is sublime.”
Can we suppose that at such a time as this, indifference and neutrality will be any more acceptable than it was in a local conflict in ancient Canaan? Will not the curse of God fall upon those that are indifferent now as much as it did then? We ask the reader to judge.
It is possible that some of us may question whether, indeed, we are approaching this great crisis. None can deny that such a time will come; and no one who has investigated the evidences contained in the Bible, can doubt that its statements clearly prove our proximity to the end. There is not a prophecy in the Bible relative to the time of the end, but that has been either wholly fulfilled or nearly so. Only a very few specifications linger unfulfilled, and these are shaping themselves in such a manner that we cannot question the certainty of the result.
G. I. BUTLER.
Printing in Australia.
By Stephen Nelson Haskell
It will be interesting to our friends in America to learn some particulars respecting our printing work, and how we are getting along. We have the privilege of sending by this mail the second number of the Bible Echo, which is printed on our own press, the work being done in our own office. There are many reasons which might be given why we selected Melbourne as the place to locate our publishing work, although on many articles prices are higher here than in some country towns. If our work was to be local, or if we had twenty-five years or more in which to warn the world, then a country place would have been better. But there is no other place in all the Colonies that has the influence everywhere that this place has. Melbourne is to Australasia what London is to the United Kingdom. It would have been as well, if not better, to use papers published in America for general work, as to have printed a paper in any country town in Australia; for an American paper would have more influence in this city than one published outside of this place.
Then all commercial interests center here. This city and Sydney are large shipping centers. Had we gone to some country place, we should have had to ship to Melbourne, and then from Melbourne, not only incurring the extra expense of reshipping, but making it necessary to have some one here. All our goods received from America would have to pass the customs if we were not located here, which would be very inconvenient as well as expensive. At the beginning of the Saviour's ministry, he moved from the quiet town of Nazareth to Capernaum, which was a Roman community, and where was the junction of the roads of commercial trade from Damascus, the commercial center of Syria, Tyre and Sidon, the commercial headquarters of the sea, and Egypt and Arabia, by the way of Jerusalem. From this point the news of his work would be carried to all parts of the known world. These are some of the principal reasons why we considered it expedient to locate here.
In some respects this country is independent, and isolated from all other portions of the world, and no paper published in America or England would answer for the cause here as well as one published here. As far as the paper itself was concerned, a good influence ever went with the SIGNS OF THE TIMES. The paper was well liked; but home production is the pride of this country, and the inquiry was continually raised, "Why do you not publish it here?" There was a continual call for this, even among those who were not in sympathy with our views, but felt to encourage our work. Then it was the only way we could get before the public, except by preaching in the tent in the summer. In short, it would more than treble our strength and usefulness to publish the paper here; for while it would give us standing in this community, it would also have an influence in all parts of the Colonies and show the progress of our work.
At first we thought that we would only publish a four-page sheet, and use that with the SIGNS; but the expense would be much greater in proportion than that of printing a sixteen-page monthly if we had our own printing outfit. Another consideration was, paper is cheaper in this country than in America, and we would have the advantage of doing some job work, which gives good returns here, as labor is high. We could also do our own advertising, and this is considerable. It costs more to hire printing done here than in America. When we commenced the tent-meetings, we wanted to advertise much more than we had previously done, and it would be a great saving of expense, could we do this ourselves. Accordingly, we at first purchased type sufficient to set a four-page sheet, and do our own work; and we continued to purchase what was needed until at the present time we have an outfit, including a gas engine, a large and a small press, stitching machine, paper cutter, etc., etc., the entire cost amounting to about $3,500. The cost of running the engine is about four cents an hour. The prices of everything except the large press are about the same as in America; this is much cheaper. A press that would cost in America $2,000 or more, cost us about $1,250. At the present time everything is in good running order, although we have not paid for the large press and the engine,—about $2,000. If some of our wealthier brethren felt it a privilege to give $1,000 each for this purpose, it would be means well laid out.
We feel that in some of these things God has favored us in moving on hearts to help us. Men of influence not of our faith have manifested a sympathy in our work. One man said that our efforts should be seconded in this city. He had helped the Salvation Army in their work, and he thought that our work was more worthy; so he would give us £10 ($50), and set our press for us, which would be £5 ($30) more. He proposed to introduce us to some other men, who, he was sure, would do as much. Finally, after thinking it over a moment, he said that he would see these men himself, as he was acquainted with them, and see what he could do for us. What the result will be we cannot tell.
We feel that God is in this work, that he has gone before us, and that we shall see of his salvation as we have not yet seen it in the Third Angel's Message. If God was in the starting of this message, and we move in his fear, he will open the way before us. To his name be all the praise. Those who do not, in a time like this, come to the front and help in the cause of truth with their means and their influence, will find in a short time that they have made a fatal mistake. God is not dependent on any one man or class of men in his cause. From Europe, America, and distant Australia, by his Spirit and by his providence the word is, "Go forward." Oh, for a spirit to hear and understand the voice of God, and a heart to respond, and to move toward the heavenly Canaan!
S. N. H.
A Drawback.
AMONG the minor drawbacks to the work of a missionary in Asia, must be reckoned his dress. It is true that as the preacher stands in the city gate or at the foot of a stone bridge, the strange garb helps to draw a crowd of listeners; but it often turns away attention from the theme of the discourse; and then, in the eyes of the Oriental, the close-fitting, short coat is neither dignified nor comely. With his people, the scholar and gentleman wears a loose robe that reaches nearly to the feet. Only the laboring man has a short blouse. When the Presbytery of Ningpo once met in that city, some of the Chinese thought that the missionaries who wore sack coats were an inferior order of the clergy; the dignitaries of the church were the men who had the frock coats of full length.
We heard a lively account recently from the Rev. A. H. Smith of a reception which he and his colleague in North China gave to an immense deputation of Chinamen. The missionaries had been very active in bestowing relief during the terrible famine which prevailed in that region. The Chinese wished to testify their gratitude by presenting an honorary tablet to their benefactors. A day was appointed for the ceremony. For miles around delegates were to gather from the towns and villages with banners and music; a procession was to form, and all were to march to the missionaries' house, where the presentation of the tablet would take place. The native Christians were solicitous that the missionaries should make an appearance worthy of the occasion. They intimated to their foreign friends155that it might be well to get ready some special dress—to wear clothes of more than usual dignity. So the missionaries looked through their trunks. Mr. Smith put on a long linen duster; his colleague chose a loose morning wrapper. The eyes of the native brethren sparkled; that would do; and in this stately apparel the missionaries received the procession and returned thanks for the honorary gift.—Missionary Herald.
The Work in Europe.
By Editor
THE following interesting paragraphs are from a private letter from Sister White, dated Basel, Switzerland, January 27:—
"Every week letters come to this place from France, Italy, Russia, and India, stating that souls are embracing the truth from reading our French paper. To-day one has been received with five names signed of persons who are much interested in the truth from reading Les Signes, and who send the pay for a year's subscription. Another comes from a man in France, thanking Brother Whitney for the papers sent him. He says he has no money to pay for the paper, and asks if Brother Whitney will take a blank book (a register) in exchange for it. His father and mother have been opposed to his reading Les Signes, but now they are reading it themselves. Brother Whitney has most precious letters from India and Russia also, commending Les Signes, and telling the good it has accomplished. These testimonies are cheering to our hearts.
"There have been some conversions here. One young man, a German, who was attending the theological college, left school, and is now in the office, working on the German paper. He is just the help that is needed here.
"These tokens that God is working in Europe are matters of great rejoicing to us. We expect the truth will go forth as a burning lamp. But it is harder for men and women who receive the truth here than it is in America. Workmen, jewelers, receive but one dollar a day as the highest wages, and they have large families to support. Many get for their day's work only from one to two francs; and when they receive the Sabbath, it is doubtful whether they can get any work, and they are obliged to take up with any jobs they can get.
"If our people in America could understand the privations that have to be endured here, and the close economy that has to be practiced in order to obtain even the necessaries of life, they would guard their means that not one penny should be expended needlessly. There would not be a feather on their bonnets, and they would wear no needless ornaments; neither would there be any extravagant houses built, or money laid out in costly furniture. They should bear in mind that it is God's money that they are using,—money that could be invested in saving souls for whom Christ died. Any needless expenditure of this money is blocking up the way; for the means thus used would send publications and the living preacher to those who have not the truth."
A Letter from Switzerland.
By Daniel T. Bourdeau
SINCE our Conference at Basel, my efforts have been divided between Geneva and Lausanne, a city of 35,000 inhabitants, beautifully situated on Lake Geneva, which vies with Geneva so far as attractiveness and literary and scientific attainments are concerned.
I have given twenty-six discourses at our hall in Geneva, and have spoken fourteen times at my house and at another point, besides doing the ordinary amount of visiting. Four persons are obeying the truth as the result, one of whom may help as a colporter.
The work has moved slowly here because of various kinds of lectures, and a general revival effort of a superficial character, either after the regular order of things at this season of the year, or to head us off. But we are not discouraged. In due time we shall reap a glorious harvest if we faint not. We have patiently sown the seed with a sense of God's approbation, knowing God has a people here who will cut loose from influences that bind them; some in the ordinary way, and others through troubles hastening on apace—God's rod and crucible to break and melt away obstacles that are slow to yield.
My brother has lately joined me in the work here. His labors are appreciated. I have just returned from Lausanne, where I spoke twice in our hall to a large and attentive audience. The first night some thought we were Salvationists, and threatened to break up our next meeting. I went to the préfet, the first officer of the city, and got him to send us two policemen, and all passed off quietly.
The canton of Vaud, of which Lausanne is the capital, has taken the lead in opposing all that does not go through the groove of the National church; but we shall try to pursue a course that will secure the respect and protection of the authorities. Pray for us.
D. T. BOURDEAU.
Napa and Santa Rosa.
By John Norton Loughborough
It was my privilege to hold meetings, in the fore part of February, in both of the above places. I was with the Napa church Sabbath and first-day, February 6 and 7. I spoke to the church three times. It had been some eight years since I had met with this people. Death and removals have depleted their number, still there are a few faithful souls "holding the fort." Some of these are feeble and aged; may the Lord raise up others to fill their places when it shall be their lot to pass away. I was glad to meet some who have embraced the truth since my last visit to Napa. We had a few interested, outside hearers who attended our meeting.
On the 13th and 14th I was with the church in Santa Rosa. I gave two discourses and held two Bible-readings. On first-day, the 14th, three adults were baptized, two of these were persons living near Mark West Springs, who became convinced of the truth, and commenced the observance of the Sabbath, from reading the SIGNS OF THE TIMES. They kept the Sabbath for several months before they knew of the Santa Rosa church. Now they have become acquainted, and have cast in their lot with the Seventh-day Adventists.