Earlier text: An Atonement Consistent with ReasonJoyfulness in Tribulation.
By John Nevins Andrews
THE Christian is called to suffer affliction. "In the world," says Christ, "ye shall have tribulation." John 16:33. The world does not love Christ. His religion is not in harmony with the pride, the luxury, the covetousness, and the wickedness of men. The Christian must deny himself of worldly lusts, and live soberly, righteously, and godly in this present world. But if he does this, he cannot avoid giving offense to those who take the opposite course. Cain killed Abel for no other reason than that the works of Abel were righteous and that his own were evil. 1 John 3:12. But it is not the world alone that causes sorrow to the Christian. Satan, the prince and god of this world, moved by hatred toward God and Christ, and by envy toward the Christian, seeks to harrass, to afflict, to discourage, and to destroy every one that fears and loves God. His power for evil in a world that is almost wholly under his influence is immense. The afflictions of Job are a remarkable illustration of the terrible power of Satan to trouble the people of God. See Job 1 and 2. The afflictions of St. Paul are another example of this. 2 Cor. 4 and 11. St. Paul wrote Timothy that all who will live godly in Christ Jesus shall suffer persecution. 2 Tim. 3:12. He exhorted the brethren at Lystra, Iconium, and Antioch, telling them that through much tribulation we must enter the kingdom of God. Acts 14:21, 22. When St. John saw the vast multitude of the redeemed before the throne of God, he was told that these were they who had come out of great tribulation. Rev. 7:9-14. But though affliction is the common lot of all who serve God, there is no cause that any should murmur against the providence of the Most High. All his ways are just and right. He has promised that all things shall work together for good to them that love God, so that in everything it is our duty to give thanks. Rom. 8:28; 1 Thess. 5:18. If the Israelites had not been so grievously afflicted in Egypt they would never have consented to leave that good land to go out into the desert and thence to invade the land of Canaan, full of powerful enemies. If David had not been so cruelly oppressed by Saul, he would have been in great danger of oppressing others when he came to the throne and possessed absolute power himself. St. Paul says: "We glory in tribulations, also; knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." Rom. 5:3-5. This is the happy result of tribulation if grace reigns in our hearts, and if we watch unto prayer. But if it be otherwise, then tribulation produces impatience, murmuring, and rebellion against God. St. James says: "My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing." James 1:2-4. The trying of our faith worketh patience if we look up to God for help in our anguish, and if we continue to remember that God sees us. Moses was able to endure because that by faith he saw him who is invisible. Heb. 11:27. Patience perfects its work in us by giving us great afflictions, and bidding us seek great grace. When we are in trouble, God is near us, though it seems to us he has forsaken us altogether. He suffers us to feel the fiery darts of Satan that we may call on God for grace. Every moment of such anguish is precious if we use it in seeking God, for he then communicates to us the infinite riches of his grace. His great object is to prepare us for a place in his kingdom; and as our dross must be consumed and our gold refined, he places us in the furnace of affliction that he may make us his peculiar treasure. "O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!" Rom. 11:33. The case of Job teaches us that Satan cannot afflict us without the permission of God, and that he can go no farther in afflicting us than the limits which God fixes. Job 1:9-12; 2:3-5. The action of the Lord toward Job was full of mercy and grace. James 5:11. We know that God afflicts us in faithfulness. Ps. 119:75. We have therefore the utmost reason to have confidence in God in our days of anguish. We must never utter one word of murmuring against his providence. We must never cherish one feeling of impatience in our hearts. The grace of God is sufficient for us, so that patience may have its perfect work. The goodness of God is infinite. Clouds and darkness are round about him, but justice and judgment are the habitation of his throne. Ps. 97:2. What we do not know now we shall know hereafter. It is not enough even that we should possess our souls in patience in the hour of distress. It is our privilege even then to be joyful in God. The apostle bids us "rejoice in the Lord always," and he adds, "Again I say rejoice." Phil. 4:4. He writes to the Thessalonians: "Rejoice evermore. Pray without ceasing. In everything give thanks; for this is the will of God in Christ Jesus concerning you." 1 Thess. 5:16-18. We can through the grace of God thus triumph. "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." 2 Cor. 4:17. Our sorrows will soon end in everlasting joy. So let us thank God and take courage. The Honor Due to God. No. 6.
By Ellet Joseph Waggoner
WE have already noticed the temporal blessings that are promised to those who honor God in the matter of tithes and offerings. It may be said that there are those who have given liberally and yet are in somewhat reduced circumstances. There may be various reasons for this. It must be remembered that the payment of tithes and offerings is only a part of the honor due to God. Those persons may be neglecting some other duty equally necessary. But, more than all, we must remember that God does not settle his accounts every year; neither does he promise to pay entirely in this world's coin. There is a reward of a more enduring nature, of which we shall speak particularly. Notwithstanding the fact that God's people are often "the poor of this world," they are never left to suffer in this life. Christ exhorts us not to be anxious in regard to what we shall eat, drink, and wear, significantly adding, "For your heavenly Father knoweth that ye have need of these things." So long as he remembers it, what need have we to fear. Then the Lord says: "But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." Matt. 6:30–33. In the face of this promise, whoever spends time worrying or fretting shows his disbelief in God. We should never forget that we are placed on this earth for no other purpose than to glorify God. See Rev. 4:11; 2 Cor. 10:31. Most people seem to think that the sole duty of man is to provide for himself, leaving God out of the question entirely; and even many who recognize the fact that God has claims upon them, think that "we must make a living." Not so; we must glorify God, and this must be our first, and, indeed, our only object; and since we cannot provide for ourselves, but must depend upon God for all our temporal supplies, it stands to reason that by serving him faithfully our prospect for a continued supply of at least the necessaries of life, is better than if we ignored him. Christ's parable in Luke 12:15–21, shows what a man will lose by a failure to make the glory of God the first thing in all his calculations. What we have stated above agrees with the words of verse 15, that "a man's life consisteth not in the abundance of the things which he possesseth." This is illustrated by the case of the man whose barns were insufficient to contain the abundant produce of his fields. After considering the matter, he decides thus: "This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry." "A wise course; a prudent man," says the worldling. "But God said unto him, Thou fool, this night thy soul shall be required of thee; then whose shall those things be which thou hast provided?" Foolishness, in the Bible, is but another name for wickedness. See Ps. 38:4–6; 107:17; Prov. 1:7, 32; 3:35; 14:9; Rom. 1:21–23, etc. What wicked thing had this man done, that he should be thus condemned? He had not defrauded his neighbor, for his wealth was due solely to the fruitfulness of his farm. Without doubt he had been counted an upright man in the community. But Inspiration says that the fool is he that "hath said in his heart, There is no God." That was just this man's position. He might not have been an infidel; he may even have been a church member; but in all his plans he acted as though there were no God in the universe. He proclaimed more loudly than by words that he had no faith in God's power to protect. In his heart he did not believe in a kind, heavenly Father, and therefore he did not show any gratitude. But the words of verse 21 are what should startle every one of us. After telling the fate of the rich man, the Lord says: "So is he that layeth up treasure for himself, and is not rich toward God." We may not be so successful in laying up treasure as was the rich man, and yet have the same desire. One says, "I am too poor to pay tithe; I am in debt, and it will take all I can possibly earn to meet my expenses." This is only another way of saying, "Who is the Lord, that I should obey his voice?" It comes from a failure to recognize that we are more deeply in debt to God than we ever can be to any man, and that his claim is paramount to all others. There are many other ways in which we can show that we know of nothing better than "getting on in the world" by "looking out for number one;" but we leave each to make the application for himself. But let this scripture ring in our ears: "So is he that layeth [or striveth to lay] up treasure for himself, and is not rich toward God." The lesson so forcibly taught by this parable is that he who would enter Heaven must first place on deposit there a portion of his earthly gains. The same thing is positively asserted by Paul in 1 Tim. 6:17–19. This is more completely shown in the parable of the unjust steward, Luke 16:1–9, to a brief explanation of which we invite the reader's careful attention. To bring the parable more vividly before the reader, we quote it entire:— "(1) There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. (2) And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. (3) Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship; I cannot dig; to beg I am ashamed. (4) I am resolved what to do, that, when I am put out of the stewardship they may receive me into their houses. (5) So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? (6) And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. (7) Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, take thy bill, and write fourscore. (8) And the lord commended the unjust steward, because he had done wisely; for the children of this world are in their generation wiser than the children of light. (9) And I say unto you, Make to yourselves friends of [by means of, R. V.] the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations." The force of this parable is usually much weakened by the assumption that the steward provided for his future wants by defrauding his lord of a portion of the various amounts due him. But this is a misapprehension of the text. No lord would commend a servant for embezzling his property, nor call him wise for such a simple, easily-discovered piece of rascality. The lord knew what was due him, and would have arrested the steward, instead of complimenting him, if he had done what he is commonly supposed to have done. It was not for this transaction that he is called unjust, but for his unfaithfulness, for which he was discharged. What the steward actually did was this: Having ascertained how much rental was due from one man, he said to him, "You need pay only half of that; I will make up the rest out of my own pocket." And so he paid a part of the indebtedness of each of his lord's debtors, putting them all under lasting obligation to him. Here is where his wisdom was shown. He saw that the money which he had saved would support him but a short time, and then he would be destitute. So instead of hoarding up what he had, deriving a scanty living from it, and then becoming penniless, he spent it all at once, but in such a way as to insure his support for the rest of his life; for those whom he thus befriended would gladly receive him into their houses. See verse 4. Now for the application: Our Saviour exhorts us to make to ourselves friends by means of the worldly treasure that we have, so that at last we may be received into everlasting habitations. This will be done by giving to the cause of God, and to the poor. To some it seems the height of foolishness for a man to "give away" his earnings, but the result will prove that it is the only wise plan. A little illustration will show how the children of this world may be in their generation wiser than the children of light. Suppose that A and B have each the same amount of money, and that A knows that he will live forty years, while B has the promise of only ten years more of life. B invests his money in such a way that the principal and interest will keep him just ten years—till his death. A invests his in exactly the same manner, so that it also will last just the same length of time. Now which is the wiser of these two men? You say at once, "B; for although A has pursued the same course, he has not looked far enough ahead, and will finally become bankrupt." Now Christians have a knowledge of the world to come, a promise of everlasting life. But the worldling knows only of this world, and has no hope beyond this life. If, then, a Christian uses his money just as his worldly neighbor does his, making the same investments, and does not honor God with his substance, is he not by far the more foolish of the two? Certainly; for the worldling makes plans for all the time of which he has any knowledge, while the Christian, expecting to live through eternity, plans only for time, with every prospect of becoming bankrupt at last. Let no one accuse us of teaching that men can gain a home in Heaven simply by the payment of a little money. This alone will avail nothing; but the Bible plainly teaches that without this no one can enter Heaven. And there is reason in this, as in all God's requirements. Although eternal life is the gift of God through Christ, it will not be bestowed upon us unless we gain the victory over our sins. God could not admit us to Heaven with our sins upon us, nor could we be happy if he did. But selfishness is at the bottom of all sin (See 2 Tim. 3:1–5), and no one can enter Heaven with the least taint of it about him. Christ is our pattern, and he was so unselfish as to give his life for his enemies. It is because we are so saturated with selfishness that we cannot appreciate pure unselfishness, as manifested by Christ. Now the Lord desires to draw us out of ourselves, and lead us to think less of ourselves than of others, to be humble, to have the charity that "seeketh not her own,"—in short, to have us develop characters exactly the opposite of what the world admires. Denying ourselves, making sacrifices, tends to produce just such a character. At the same time, our interest in heavenly things is increased. "Where your treasure is, there will your heart be also." When we give to the cause of God, we have an interest in it, and thus giving quickens us spiritually. In proof of this last statement, we refer the reader once more to the 3d of Malachi. After God, through the prophet, had denounced the sin of the people in withholding tithes and offerings, and had exhorted them to bring all the tithes into the store-house, and see if he would not increase their earthly store, and pour out a blessing till there would not be room to receive it, he almost immediately added: "Then they that feared the Lord spake often one to another." A natural consequence; men who invest in mining stocks, think and talk about mines; those who have their money in railroad stock, have their minds on railroads, and can talk of but little else; and, in like manner, those who have their treasure in the bank of Heaven, cannot do otherwise than talk of the security that is given. If any one will look about him he will become convinced that the zealous ones in the church,—those who can always be depended on as being at their post, on the right side of every question,—are not those who rob God in tithes and offerings. But while it is a fact that those who do not fear God enough to render to him his due, do not speak "often" one to another, we know that they do sometimes. But to what purpose? Let us read the remainder of verse 16: "Then they that feared the Lord spake often one to another; and the Lord hearkened and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name." Then the Lord does not hear and record the testimony of those who do not fear him, no matter how their lack of reverence is shown. See also Luke 6:46. This is a solemn thought, and should cause us all to search our ways. The last two verses of this chapter, it will be seen, are in harmony with the ideas advanced in this article: "And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him." We might multiply evidence on these points, but these articles were not designed to be exhaustive on this subject. Enough has been given to show that our substance and the first-fruits of our increase are by no means the least among the means by which we must honor God. Do not think, dear reader, that you can atone for the neglect of one duty by the strict performance of another, or that God will lightly pass by any failure to give him the honor which he is so worthy to receive; and remember that these words of the Lord are as true now as when first uttered: "Them that honor me I will honor, and they that despise me shall be lightly esteemed." Sacredness of Vows
By S. N. Haskell
THE subject of vows as presented in the Scriptures is one of great interest and importance. During the Jewish economy much was said upon this subject. But by no means did it originate with that people. One of the most remarkable vows on record is that of Jacob when on his way to Padan-aram, fleeing from the face of his brother Esau because he had deceived his father in securing Esau's birthright for himself. "And Jacob vowed a vow, saying, if God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace; then shall the Lord be my God: and this stone, which I have set for a pillar, shall be God's house; and of all that thou shalt give me I will surely give the tenth unto thee. Gen. 28:20–22. A vow to God is a solemn promise or pledge, and none but God can release men from these vows. Ps. 65:1. Vowing is obligatory not only upon the people of God but upon all those who have any of his fear before them. David says: "Vow, and pay unto the Lord your God; let all that be round about him bring presents unto him that ought to be feared." Ps. 76:11. Every sinner who sincerely repents solemnly vows or promises God that he will sin no more; repentance implies this. If we make promises to our fellowmen because of favors received, or to be received, why should we not much more make promises to our Creator from whom we derive every blessing, as a token of our gratitude for his love and care manifested to us. David's experience was like many at the present day. When he was in trouble he made vows to God, but, unlike some, when God delivered him he kept them. "I will go into thy house with burnt-offerings; I will pay thee my vows, which my lips have uttered, and my mouth hath spoken, when I was in trouble." "I will take the cup of salvation, and call upon the name of the Lord. I will pay my vows unto the Lord now in the presence of all his people." Ps. 66:13, 14; 116:13, 14, 17, 19. Particular instruction is given in the sixth chapter of Numbers concerning the Nazarite vow, and the closing words of that chapter are very striking when we consider that the mind of the inspired penman was at the time directed toward those who took this vow. It shows how God regards those who manifest an interest by making vows to him. "The Lord bless thee and keep thee. The Lord make his face shine upon thee, and be gracious unto thee. The Lord lift up his countenance upon thee, and give thee peace. And they shall put my name upon the children of Israel; and I will bless them." In the thirtieth chapter of Numbers we find the only circumstances mentioned in the Scriptures of releasing individuals from their vows. It explains the relation that vows to God sustain "Between a man and his wife, between the father and his daughter, being yet in her youth in her father's house," and shows under what circumstances the vow may become void. When anything is given to God by a promise it becomes sacred, for Christ becomes surety for us to the father that we will make good that which we have vowed. And it can never afterwards be appropriated to other uses without robbing God and committing sacrilege. If it were a piece of land or a house, and the individual wished to retain it, giving its value, the priest valued it, and a fifth of the value was to be added to his estimation to be paid by him who retained the property. This would make their vow amply good and it would ever cause them to feel that there was a sacredness in that which was consecrated to God by a vow. See Lev. 27th chapter. Moses, in Deut. 23:21–23, speaks upon this subject as follows: "When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it; for the Lord thy God will surely require it of thee; and it would be sin in thee. But if thou shalt forbear to vow, it shall be no sin in thee. That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the Lord thy God, which thou hast promised with thy mouth." When under the influence of God's Holy Spirit, or when in trouble, or under any circumstances we make God promises, and then afterwards appropriate405 them for other purposes and question the propriety of thus promising, we displease him and will bring upon ourselves a curse instead of a blessing. "It is a snare to the man who devoureth that which is holy, and after vows to make inquiry." Prov. 20:25. The angels of God have made a record of it and of its acceptance on the part of God for Christ's sake. Solomon's words are very forcible upon this point. "When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools; pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error; wherefore should God be angry at thy voice, and destroy the work of thine hands!" Eccl. 5:4–6. The case of Ananias and Sapphira in Acts fifth chapter shows that it is no less sinful for vows to be broken in the present dispensation. We have the same God, and unfaithfulness is as sinful now as ever before. These persons had consecrated a certain piece of property to God, but after it was sold they agreed together to keep back a part of the price, probably thinking they had given too much, and brought only a portion and laid at the apostle's feet, saying they sold the land for so much. There was deception in this although in one sense it might be said they told the truth. But Peter said to Ananias, "Why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land." "Thou hast not lied unto men but unto God." Both these individuals fell dead for so doing. God by this judgment showed how exceedingly sinful it was for men to do thus. It cannot be said that because we do not see such manifestations of God's displeasure at the present day it is not as sinful now as then. "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." Eccl. 8:11. There is a time when "God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil." Then will every man be rewarded as his work shall be. It will then appear that it has been no small matter to neglect to pay our vows, and to thus sin against God. S. N. HASKELL. Sermons and Scripture Quotations
Dr. Pentecost says that he once heard a sermon in Boston in which there were thirty-six literary quotations, and only three from the Scriptures, including the text. A Tinge of Religiosity
By Editor
A RELIGIOUS exchange says of the Chautauqua Lake University, that it, "with its pervading tinge of religiosity, meets a popular want." Not too much "religiosity," but just a "tinge," barely enough to afford an esthetic flavoring, will satisfy the "popular want" very well. Fifty Students More After Camp-Meeting.
By S. Brownsberger
THOUGH the attendance at the College during the first few weeks of the year is all that we could reasonably expect, there is room for fifty more students. We believe that this number is scattered somewhere in California, and should be here after the camp-meeting.
We have learned of quite a number of persons in middle life who intend to leave their farms and other business, to enter the College. Of course these men and women are not expected to enter our regular school-classes. Special classes in the Bible, and the common branches, and missionary work, must be formed for such, to meet their present necessities, and give them practical drill in the very work for which they desire to prepare themselves.
The teaching force now at the College is no more than sufficient to do the work for the classes already organized; it therefore becomes a necessity that some efficient help be secured to do the work for these special classes, which shall be formed immediately after the camp-meeting.
It has been arranged to spare Dr. E. J. Waggoner from the SIGNS Office to undertake this work. All must see that this is done at a great sacrifice to the paper; but it is thought that his services at the College, just at this time, devoted exclusively to preparing laborers for the field, will result in greater good to the cause than it would at the SIGNS Office.
The Doctor is a Bible student, a practical teacher, and is filled with the spirit of the great message. He knows just what preparation is needed by those going out to labor in the message in any capacity; and what is of equal importance—he understands just what instruction will secure them this preparation.
There is no doubt that the closing work of this message will be done principally by men and women who are now on their farms, and in their trades, and have but little idea that they shall ever have an important part to act in teaching the people. The College was established to help such to prepare. They should have practical drill, how to go from house to house with Bible in hand, and read the truths to the people, and to hold Bible-readings in neighborhoods where a general interest to learn the truth can be awakened. The instruction in missionary work will be adapted to the wants of those who cannot leave their homes to labor in the field.
To do this most effectually will require a familiarity with the Bible, a knowledge of general history, a decent respect for “the king’s English,” and withal a discretion in adapting their instruction to the circumstances and minds of those visited.
The instruction at the College for the Biblical students will embrace (1) How to conduct Bible readings, and a thorough drill in familiarizing the student with the matter to be chosen for such readings. (2) A daily exercise in Biblical history. (3) Practical exercises in the use of the English language. (4) Penmanship and letter-writing. (5) Elements of logic. (6) Physiology and Hygiene.
We trust that all interested in this instruction will not allow this opportunity to pass unimproved.
S. BROWNSBERGER.
Healdsburg, Aug. 30, 1883. Missionary Work at Healdsburg College.
It may be of interest to the friends of the College, and all missionary workers, to learn of the progress of the work in the T. and M. Society with which our students are connected. During the last college year it was decided to hold the regular meetings of the society weekly as well as quarterly. Since that time, College students have constituted almost the entire membership and active working force. The zeal and interest which they have manifested are truly commendable, and the results of their labor highly gratifying. Even some under sixteen years of age have become active members, engaging with the others in mailing our publications, writing and receiving letters, and distributing reading matter. Almost all of those who went out into the field to labor during the summer vacation, under the direction of the Conference, obtained their first experience in connection with this society. The success of their efforts, with the blessing of God, is already well known to the readers of the Signs. They rendered great assistance in raising up the company at San Jose, and many copies of "Thoughts on Daniel and Revelation" were sold by them during the summer. Many interesting and encouraging letters have been received by the society since its organization, extracts from a few of which are here given. The following is from a letter received from a gentleman in Kansas, who had previously accepted our views on the nature and destiny of man. He writes:— "Yours at hand. As to the books, I ask a little more time, as I have been extremely and unusually busy. Lately I have taken up Eld. Smith's 'Daniel' and perused it with interest. I have long wished that I might understand the true principle of interpreting prophecy. My mind has wavered between the literal and the allegorical methods. Latterly, since I changed my views on the state of the dead and the destiny of the wicked, I have inclined rather to the literal meaning of God's word. The Bible is too much of a fog-bank on any other hypothesis. And the mystical nonsense that the meaning of the Scriptures was divinely intended to be hidden beyond all finding out, I cannot brook. I often think that your conception of the kingdom of God, as a thing wholly in the future and to be ushered in by a soon-coming Messiah, is verily so. In many respects my faith is confirmed in harmony with yours. I am willing to walk in the light when it dawns upon me. Pray for me, dear brother, that I may be directed of the Lord. If you do not need the books for awhile, I will read more, or will pay you for them ere-long. Fraternally yours." The writer of the above is a prominent Baptist minister and editor of a paper. Another writes: "I have received copies of your truly interesting paper, for which I return my sincere thanks. If I should leave this city, as I now contemplate, I will drop you a few lines. I will be glad to hear from you again, and to receive and read your excellent journal." We have had, as a society, much to be thankful for, and feel full of courage and zeal in this glorious work. And why should not all feel thus who are engaged in the Master's vineyard? Have we not the sure promises of God upon which to rely? "They that sow in tears shall reap in joy." Ps. 126:5. "Blessed are ye that sow beside all waters." Isa. 32:20. "So shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." Isa. 55:11. Healdsburg College, Aug. 30. C. C. RAMSEY. Ferndale, California.
By G. D. Ballou
The cause of present truth continues to prosper well in this vicinity. The enemies of truth have been doing more for its advancement than we could possibly do. The minister who last spring threatened to “expose Adventism” succeeded admirably last Sunday afternoon in exposing the weakness of the Sunday heresy. He advertised to furnish a Scripture command for first-day Sabbath observance, and also to read Scripture showing plainly that Christ and his apostles held religious meetings in the daytime of the first day of the week. Four or five hundred people assembled, and went away disappointed. Only two scriptures were read, Acts 20:7, and John 20:19. When questions were asked and remarks made which showed the utter fallacy and weakness of his position, many left in disgust before the service closed. Over twenty-five have embraced present truth at this date, and others are deeply interested. One excellent feature of the work is seen in the disposition manifested by those taking hold of the work, to labor for others. We have organized a Sabbath-school of thirty-seven members. This does not include all who have embraced the truth, as some live too far away to attend often. Last Sunday steps were taken toward the building of a house of worship. Over six hundred dollars were pledged in about fifteen minutes. Many of the friends outside have expressed a desire to aid in the building of the house. The work is onward in this county. All the friends of truth are of good courage. The testimonies in our social meetings give evidence that the work is deep and genuine. The enemy is still working through his embassadors, circulating false reports, etc. Next Sunday we review a new book which has just appeared on the Sunday question, entitled, “Which is the Sabbath, Saturday or Sunday? or, a Check on Adventism.” The book is the weakest we ever read in defense of Sunday. Pray for the prosperity of the truth, dear friends, and labor as you pray. Ferndale, Aug. 30.
G. D. BALLOU,
N. C. MCCLURE. E. A. BRIGGS
By E. A. Briggs
Downey, Los Angeles Co., Cal. WE pitched the tent in this place June 6, and have been laboring in this vicinity ever since. The tent has been pitched on two different spots, but the fruits of both efforts have been gathered into one company of twenty-nine members, who have signed the covenant, beside several others who are keeping the Sabbath. Brethren Reick and Morton have been active and faithful in visiting the people for miles around. A prominent Disciple minister challenged me for a debate on the Sabbath question. This discussion was attended by hundreds of people, and at its conclusion thirteen of the twenty-nine names now on the covenant were put down. I expect to baptize quite a company before starting to the San Jose camp-meeting. We feel like praising the Lord that so many witnesses for the present truth have been raised up, where three months ago there was not one. Pray for the work here. Ohio Camp-Meeting.
By I. D. Van Horn
This meeting is now just past. In several respects it was a good meeting; in others it might have been better. The business of the Conference, Tract and Missionary Society, and other associations, was done with dispatch and with harmony of feeling. The reports from the treasurers of the Conference, and Tract and Missionary Society, showed prosperity in both branches of the work. The past year's work has brought quite a number into the truth, and I think four new churches were admitted into the Conference. The five ordained ministers, two licentiates, and seven or eight colporteurs, seem to be men of promise, and able to do effective labor. Those who did the preaching had good freedom, and such subjects were chosen as were well calculated to lift the standard of devotion and interest in the cause to a higher plane. But from some cause the interest in the social meetings, and the seasons for seeking God, was not as deep and thorough as we had hoped to see. On the Sabbath there was a general move forward by upwards of one hundred, and, after a season of prayer, the work was carried on in the districts in the camp, with some success. This was taken up again on Monday, and twenty-four candidates came forward for baptism. The attendance on Sunday was quite large, coming up to about a thousand. Good order prevailed, and some success was made in canvassing for our periodicals. The effort made to-day for the different missions in Europe, and for the International Tract Society, was successful to the amount of nearly $2,000. On the whole this meeting gave courage and hope to many hearts, and they went home with new determinations to keep pace with the advancing message. I. D. VAN HORN. I LEFT home July 13 to visit our churches and scattered brethren and sisters in Aroostook County. I have held meetings in Oakfield, Linneus, Houlton, Monticello, Bridgewater, Blaine, Presque Isle, Mapleton, and East Washburn. Five have been baptized and six united with our churches; $138.52 have been pledged to buy a new tent to be used in the cause in this part of the State. There is not so much interest manifested in the tract and missionary work as there should be. Two commenced the observance of the Sabbath last February by reading. The Lord is at work and precious souls are embracing the truth, although Satan is doing all that he can to prevent it. There has been a good outside interest to hear in nearly every place that I have visited, and many have acknowledged that we have the truth. May God help them to obey. Houlton, Me., Aug. 14, 1883. East Portland, Oregon.
By Chas. L. Boyd
A good degree of interest is still manifested in the meetings here, which have been continued without interruption since the 2d inst. Some have decided to obey God by keeping all his commandments, irrespective of consequences; while others, deeply convicted, are trembling under the cross, unable as yet to cast their whole burden on the Lord (who has promised to bear it for them), and move out against opposition, trusting in our kind Heavenly Father for strength in every time of need. Oh, for wisdom from on high to know how to lead these trembling souls to the Source of all strength, and bring the work here to a successful termination.