Earlier text: THE TEACHINGS OF JOHN THE BAPTISTSamuel and the Witch of Endor; Or, the Sin of Witchcraft.
By John Nevins Andrews
VI. From what cause did witchcraft become universal among the ancient heathen?
That witchcraft was universal with the nations that God drove out before Israel, we learn from Deut. 18. These nations, therefore, in their heathenish darkness and abominable licentiousness, see Lev. 18:24–30, were grounded in the doctrine of the soul's consciousness in death; for it was upon this doctrine as a basis that witchcraft rested, as manifested in necromancy; i. e., divining by means of the dead; enchantment; i. e., making things which have no existence seem real; and dealing with familiar spirits, which is a pretended communion with the dead. But how came these people by this doctrine? They belong to that class that Paul says “did not like to retain God in their knowledge,” and “who changed the truth of God into a lie.” Rom. 1:21–28. Demon worship, i. e., the worship of dead heroes as conducted through witchcraft, was their religion. And the first principle of this religion is the consciousness of the soul in death. Nor is this doctrine the foundation of heathenism only, with its worship of deified dead men; it is equally the foundation of Romanism, with its purgatory, prayers for the dead, worship of the saints, and deification of Mary as queen of Heaven; and of Mohammedanism with its promise to the bloody men who fight its battles that if killed in battle they shall sup that night in Paradise; and of spiritualism, of which the whole stock in trade is the sayings and doings of dead men; and of modern orthodoxy, which makes death the gate to endless joy, and bestows rewards and punishments upon the dead without waiting for the resurrection and the judgment. Who gave the heathen this first principle of their religion; a principle, by the way, absolutely indispensable to almost every system of false religion? When Paul says of these ancient heathen that they “changed the truth of God into a lie, and worshiped and served the creature rather than the Creator,” Rom. 1:25, he tells us a startling truth. For, instead of worshiping the living God, they worshiped the souls of the dead heroes that they believed had now become gods. Thus we read:— Num. 25:1–3: “And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab. And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods. And Israel joined himself unto Baal-peor; and the anger of the Lord was kindled against Israel.” Let us read again, and we shall learn what kind of gods these were whose sacrifices the Israelites ate at Baal-peor. Ps. 106:28: “They joined themselves also unto Baal-peor, and ate the sacrifices of the dead.” The gods, then, to which these sacrifices were offered, were deified dead men. And they were confirmed in worshiping these dead heroes because they received such wonderful responses, so perfectly characteristic of the men. But they supposed themselves receiving responses from the souls of these dead warriors to whom they thus sacrificed as gods. Paul tells us who really received this worship, and, of course, who returned the response. Thus he says:— 1 Cor. 10:20: “But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God; and I would not that ye should have fellowship with devils.” They worshiped dead men in name, and devils in reality. They had no doubt that these departed warriors and kings still lived; for they had manifest and characteristic responses. But who cannot see where these responses came from, or what being it is that has an interest that men should believe in their own present immortality? But who taught the heathen this doctrine that the soul of man does not die, or that men became as gods by dying? If we go back to Satan's first great lie, we shall find this doctrine stated in express terms: “Ye shall not surely die: . . . ye shall be as gods.” Gen. 3:4, 5. Here is the fountain-head of heathen philosophy, and of almost every false system of religion. With this idea established in the minds of men, Satan has been able, by means of witchcraft, to control the world to an unlimited extent. He sends his evil angels in the name of their dear departed friends, and, imitating the peculiarities of those friends most perfectly, he throws them off their guard, and, instilling into their minds the doctrines of devils, leads them captive at his will. To see what kind of morals attend the practice of witchcraft, read and compare Deut. 18:9–14, Lev. 18:24–30. Witchcraft, or the dealing with familiar spirits, is Satan's system of spiritual gifts; for he holds communion with men through his evil angels, as God does through the holy angels. But as they cannot deceive us if they come in their own name, they have chosen an effectual disguise, and so come to us in the very form and manner of our dearest departed friends. We can understand why Satan has made so great an effort to draw men into the sin of witchcraft; for it gives him control of their minds, and makes their ruin almost certain. And we can see the mercy of God in closing up this pretended avenue to the most wonderful knowledge. The whole thing is a deception and fraud; and God has fenced up the road with his prohibition, that we may understand it to be a dangerous and fatal thing to travel that way. God is equally merciful in what he commands and in what he prohibits. It was Satan, therefore, with his first great falsehood, that originated the principles and established the practice of witchcraft among mankind. VII. What are we to expect from this great satanic manifestation in the closing scenes of this dispensation?
That modern spiritualism is not slandered when represented as a continuation of ancient witchcraft is shown by two facts: 1. The Old Testament shows that the practice of witchcraft in the days of ancient Israel was precisely the same as the work of modern spiritualism. 2. Spiritualists do not deny, but frankly acknowledge, the identity of modern spirit mediums and ancient dealers with familiar spirits. Before we ask what Satan is to do in the final display of his utmost power, let us consider what he has done already in the revival of this mystery of iniquity. From an obscure beginning in Western New York, nearly thirty years since, spiritualism has extended itself over the whole earth, and gained a foothold in every district of which we have any knowledge. It is already the religion of many millions of the human family. Its success has been the result of two things. 1. Its wonders; 2. Its doctrines. Its wonders are the wonders of ancient witchcraft in enabling men to converse with the dead. Its doctrines deserve notice. Among the most important are these:— 1. That the Bible is full of errors, and not worthy of our confidence.
2. That the moral law is of no authority as a standard of moral character.
3. That there is no difference between right and wrong; for whatever is, is right; and no such thing as sin exists.
4. That there is no need of salvation through Jesus Christ, but every man is his own Christ.
5. That there is no resurrection of the dead; no future judgment, and no final account.
6. That the God of the Old Testament is the spirit of a dead man.
7. That all men compose a part of God; or, all men in death become so many separate deities.
8. That the souls of men are immortal, and at death, enter a higher sphere. These principles are not always openly avowed in plain terms, but are dealt out as the hearer can bear them. But when men have become established in this system, the spirits do not hesitate to avow the “doctrines of devils” in the plainest terms. It is probable that, like Mormonism, a large share of the success that attends this wonderful satanic manifestation is due to its teachings and practices in regard to the seventh commandment. The morals of ancient witchcraft may be seen by comparing Deut. 18:9–14; Lev. 18:24–30. Perhaps modern spiritualism cannot be worse; but it is certainly not one degree purer. There are thousands of people now standing in the outer courts of this infernal diabolism, who are comparatively unaware of what exists in its sanctuary. Would to God that they could be warned before they drink deeper of this strong delusion. The future of this system of ruinous delusion and mighty satanic wonders is given in the prophetic Scriptures. Of the period immediately preceding the second advent of Jesus Christ, Paul speaks thus:— 2 Thess. 2:9–12: “Whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness, and with them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth but had pleasure in unrighteousness.” A short space of time in the close of this dispensation bears the dread appellation of the hour of temptation:— Rev. 3:10: “Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world to try them that dwell upon the earth.” These spirits have an important part to act preparatory to the battle of the great day of God Almighty:— Rev. 16:13, 14: “And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of the great day of God Almighty.” The false prophet, out of whose mouth one of the unclean spirits goes forth, is the same as the two-horned beast. Rev. 13:11. This fact gives us a clue to the agency by which the two-horned beast is to perform its astonishing miracles in the coming hour of temptation. Rev. 13:13, 14: “And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, and deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.” At a period of time not very far distant in the future, this mighty satanic delusion will have absolute control of those who have not made Christ their portion, and his truth their shield and buckler. VIII. What is furnished us as a safeguard against this deception?
The prophet points us to this in the words of the text: “To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.” Our safeguard from satanic delusion is the commandments of God and the testimony of Jesus Christ. Those who heed this warning will be able to escape the tempter's power; those who do not heed it will be carried away by it. This certainly indicates that when the grand struggle shall arrive, men will be found gathered into just two classes: 1. Commandment-keepers; 2. Spiritualists. If we treat the law of God as Isaiah bids us, we shall not only acknowledge its authority, but we shall have its holy principles written in our hearts. Then we shall be able to appreciate the vileness of this satanic doctrine, and ever be on our guard against it. And if we regard the testimony of Jesus Christ, which is the spirit of prophecy, Rev. 19:10, we shall understand how great a difference there is between the teachings of the Holy Spirit and the doctrines of devils. THE great lack in men is the lack of faith. Hence they are fearful—they dare not trust in God. When duty is presented, they fear that if they obey, their worldly interests will suffer. They have a farm, a mill, a shop, or a store, on their hands, and they cannot see what will become of these interests, if they obey the truth, and keep the commandments of God. Supposing they should lose all of these things, and become poor in consequence of obeying God; and, as the result, be rich in faith and heirs of the kingdom that God has promised to them that love him. Would they lose anything? Would they not rather be infinitely the gainers? Why is it that “The mote of worldly interest fills the eye,
And hides from view the worlds of bliss on high?”
Would it not be a happy exchange to give all of this world, and even life itself, for a portion in the world to come, and eternal life? Why do you hesitate, O you of little faith? Ah! it is because you do not confide in God and believe his promises. If you venture upon the promise of God, he is pledged that you shall lose nothing by it. But you dare not trust him! And so failing to trust in him, you insure a portion with “the fearful and unbelieving.” Rev. 21 : 8. But your fears are false and groundless. You will not be left to poverty and woe, because you believe and obey God. His promise is pledged for all that you need in this life. Your heavenly Father knows that you have need of these things. Seek first the kingdom of God, and the righteousness required by him, and all these things shall be added unto you. E. F. C. Thoughts on the Book of Daniel.
By Uriah Smith
Verses 20, 21. And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; yea, while I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. We here have the result of Daniel’s supplication. He is suddenly interrupted by a heavenly messenger. The man Gabriel, appearing again as he had before, in the form of a man, whom Daniel had seen in the vision at the beginning, touched him. A very important question is here to be determined. It is to be decided whether the vision of chapter 8 has ever been explained, and can ever be understood. The question is, To what vision does Daniel refer by the expression, “the vision at the beginning?” It will be conceded by all that it is a vision of which we have some previous mention, and that in that vision we shall find some mention of Gabriel. We must go back beyond this ninth chapter; for all that we have in this chapter previous to this appearance of Gabriel is simply a record of Daniel’s prayer. Looking back, then, through previous chapters, we find mention of only three visions given to Daniel. 1. The interpretation of the dream of Nebuchadnezzar was given in a night vision. Chap. 2: 19. But there is no record of any angelic agency in the matter. 2. The vision of chap. 7. This was explained to Daniel by “one of them that stood by;” probably an angel; but we have no information as to what one; nor is there anything in that vision which needed further explanation. 3. The vision of chapter 8. Here we find some particulars which show this to be the vision referred to: 1. Gabriel is brought to view for the first and only previous time in the book. 2. He was commanded to make Daniel understand the vision. 3. Daniel, at the conclusion, says he did not understand it; showing that Gabriel, at the conclusion of that chapter, had not fulfilled his mission. 4. There is no place in all the Bible where this instruction is carried out, if it be not in chapter 9. If, therefore, the vision of chapter 8 is not the one referred to, we have no record that Gabriel ever complied with the instructions given him, or that that vision has ever been explained. 5. The instruction which the angel now gives to Daniel, as we shall see from the following verses, does exactly complete what was lacking in chapter 8. These considerations prove beyond a doubt the connection between Daniel 8 and 9; and this conclusion will be still further strengthened, when we come to look at the angel’s instructions. Verses 22, 23. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved; therefore understand the matter, and consider the vision. The manner in which Gabriel introduces himself on this occasion, shows that he has come to complete some unfulfilled mission. It can be nothing less than to carry out the instruction to make this man “understand the vision,” as recorded in chapter 8. I am now come forth to give thee skill and understanding. As the charge still rested upon him to make Daniel understand; and as he explained to Daniel in chapter 8, all that he could then bear, and yet he did not understand, he now comes to resume his work and complete his mission. As soon as Daniel commenced his fervent supplication, the commandment came forth; that is, Gabriel received instruction to visit Daniel and impart to him the requisite information. From the time it takes to read Daniel’s prayer down to the point at which Gabriel made his appearance upon the scene, the reader can judge of the speed with which this messenger was dispatched from the court of Heaven to this servant of God. No wonder, Daniel says, that he was caused to fly swiftly, or that Ezekiel compares the movements of these celestial beings to a flash of lightning. Eze. 1: 14. “Understand the matter,” he says to him. What matter? That, evidently, which he did not before understand, as stated in the last verse of chapter 8. “Consider the vision.” What vision? Not the interpretation of Nebuchadnezzar’s image, nor the vision of chapter 7; for there was no difficulty with either of these; but the vision of chapter 8, in reference to which his mind was filled with doubt and astonishment. “I am come to show thee,” also, said the angel. Show thee in reference to what? Certainly in reference to something wherein he was entertaining wrong ideas, and something, at the same time, pertaining to his prayer; as it was this which had called forth Gabriel on his mission at this time. But Daniel had no difficulty in understanding what the angel had told him about the ram, he-goat, and little horn, the kingdoms of Medo-Persia, Greece, and Rome. Nor was he mistaken in regard to the ending of the seventy years’ captivity. But the burden of his petition was respecting the repairing of the desolations of the sanctuary, which lay in ruins; and he had undoubtedly drawn the conclusion that when the end of the seventy years’ captivity came, the time would come for the fulfillment of what the angel had said respecting the cleansing of the sanctuary at the end of the 2300 days. Now he must be set right. And this explains why at this particular time instruction should be sent him after a delay of fifteen years. Now the seventy years’ captivity were drawing to their close, and Daniel was applying the instruction he had before received from the angel, to a wrong issue. He was falling into a misunderstanding, and was acting upon it; hence he must not be suffered longer to remain ignorant of the true import of the former vision. “I am come to show thee,” “understand the matter,” “consider the vision.” Such were the words used by the very person Daniel had seen in the former vision, and to whom he had heard the command given, “Make this man to understand the vision,” and who he knew had never carried out that instruction. But now he appears and says, “I am now come forth to give thee skill and understanding.” How could Daniel’s mind be more emphatically carried back to the vision of chapter 8, and the connection between that visit of the angel and this, be more distinctly shown, than by such words from such a person? The considerations already presented are sufficient to conclusively show the connection between Dan. 8 and 9; but this will still further appear in subsequent verses. One expression seems worthy of notice before we leave verse 23. It is the declaration of the angel to Daniel, “For thou art greatly beloved.” The angel brought this declaration direct from the courts of Heaven. It expressed the state of feeling that existed in regard to Daniel, there. Think of celestial beings, the highest in the universe, the Father, the Son, the holy angels, having such regard and esteem for a mortal man here upon earth, as to authorize an angel to bear the message to him that he was greatly beloved! This is one of the highest pinnacles of glory to which mortals can attain. Abraham reached another when it could be said of him that he was the “friend of God.” Enoch another when it could be said of him that he “walked with God.” Can we arrive at any such attainments? God is no respecter of persons; but he is a respecter of character. If in virtue and godliness we could equal these eminent men, we could move the divine love to equal depths. We too, could be greatly beloved, could be friends of God, and could walk with him. And we must be in our generation what they were in theirs. There is a figure used in reference to the last church which denotes the closest union with God. “If any man hear my voice and open the door I will come in to him and will sup with him and he with me.” Rev. 3: 20. To sup with the Lord denotes an intimacy equal to being greatly beloved by him, walking with him, or being his friend. How desirable a position! Alas for the evils of our nature which cut us off from this communion! Oh! for grace to overcome these, that we may enjoy this spiritual union here, and finally enter into the glories of his presence at the marriage supper of the Lamb. U. S. Sabbath, October 6.
By Uriah Smith
Good words were spoken on this day to the church and congregation in Battle Creek, by Sister White. Her text was Matt. 24:37–39; and the discourse, a comparison of the days of Noah with our own times. A vivid picture was drawn of the skepticism, infatuation, and fearful doom of the antediluvians. The reproduction of the picture in many features of our own times was shown to be very striking. The insanity of men and women who are making a god of this world was graphically depicted, the men deforming themselves with gross and sensual indulgences, drinking, tobacco and gluttony, and the women with frivolity and fashion. An earnest and solemn appeal was made to those professing Christ to flee these things, to shun pride and the disgusting deformities of fashion, and spend more time in searching the prophecies than at the mirror, in the vain and foolish work of adorning the person. The house was filled to its utmost capacity, and a profound impression was made upon the audience. In the afternoon the work recommended by the General Conference for the regular church quarterly meetings was attended to. Thirty-six united with the church. In that portion of the meeting devoted to social exercises, some most excellent exhortations were given. To listen to the testimonies of so many young men and women, of sterling moral worth, and almost infinite promise, declaring their love for the truth, that they had enlisted in the work for life, that their aims, their hopes, their ambitions and their aspirations, were all involved in this cause, and that if this were taken away, nothing would be left—this was an inspiring scene, and a pleasure beyond the power of language to express. In the evening the ordinances were celebrated. Here again we were favored with the presence of Brother and Sister White. While engaged in the ordinance set forth in John 13, it was a joy to think that we shall soon see Him who gave us this proof of his willingness to humble himself for our sakes, and who has left us this example that we should follow in his steps. What an infinite satisfaction then will it be to us that we have tried to do as he directed us in his precious word. The sacred emblems which show how Christ’s body was broken and his blood spilt for us, lose none of their preciousness; but as often as we partake of them, we feel that we are engaged in an ordinance that is appropriate to Adventists alone, showing “the Lord’s death till he come.” Admonished by the chill of approaching winter, Brother White returns to the mild climate of California. As he and Sister W. again leave us, the prayers of this people go with them that their going may be a mutual blessing to themselves and the cause on the Pacific coast, and that in due time they may return to us in the fullness of the blessing of the gospel of Christ. Naples, Italy.
By John Nevins Andrews
I HAVE spoken of the sad condition of the Neapolitans, yet I feel an intense interest for them, and for the people of Italy in general. The providence of God plainly calls us to make an effort for Italy, and we shall be very remiss in our duty if we do not respond to the call. Immediately after my arrival in Naples, Brother Ribton made a special effort to obtain a hall for public lectures. As we could not obtain a hall from the Catholics, we made an effort to obtain one from the Protestants. We would naturally suppose that where the Catholics are so strong and so bigoted, the Protestants would be found liberal. But I regret to say that they are very far from this. There is a considerable number of Protestant places of worship in Naples, but these different societies are very jealous one of another, and each is afraid to do anything which shall enable the rival societies to say something against them. We finally obtained the promise of a Protestant place of worship for two evenings, the minister, who was a personal friend of Brother Ribton's, saying that he would take the responsibility for that length of time. We therefore sent printed notices to those persons that had become interested by the distribution of tracts and papers, and invited them to attend. After the notices had been sent out, we received a letter from this minister stating that his deacons refused to permit us to have the hall. The reason which they assigned was that another Protestant church in their vicinity was their special enemy and would speak to their disadvantage if they allowed us their hall. We were now in a serious strait. Our meeting was appointed for the evening of the following day, and our hall was lost. But Brother R. has a Catholic friend who gives music lessons in his own apartments, and has a room sufficiently large to receive a considerable number of persons. This man was very willing to rent his hall, but as the other occupants of the great house in which his rooms are situated are very bigoted Catholics, he said that he would receive the company as though they came to his music lectures, and that if we thus avoided attracting the attention of the other families in the house we might continue our meetings there for a month. As this was the best we could do we very gratefully accepted the offer. Nearly all who received our notice came to our first appointment, and we had a very solemn and interesting meeting. But while I was speaking four persons, without our knowledge, took their place in the street in front of the house, and announced to all the persons in the street the nature of our meeting, and invited them to enter. Besides this they ascended the great staircase of the house to the fifth story, and thrust Protestant tracts under the door of each Catholic family. This raised such a storm against us that another meeting in that house was impossible. We supposed that it was the design of those who did this to expel us from the house by this apparent zeal for God. As public meetings were thus for the time rendered impossible, I devoted my time to visiting such as are interested, at their own houses, and also to conversation upon the Bible with Brother Ribton and his family and with those that called at his house. I think this was productive of much good. We sought a place for baptism, and found a retired and beautiful place in the harbor of Puteoli near the spot where Paul landed on his voyage to Rome. Acts 28: 13. Here, a few miles west of Naples, Brother and Sister Ribton, and their daughter, and another sister were baptized. The occasion was one of solemn and joyful interest. There are others at Naples to be baptized after a little. I have spoken of the difficulty of obtaining a hall in the city of Naples. Brother Ribton felt extreme anxiety to obtain a hall, as otherwise it is impossible for the friends of truth to assemble on the Sabbath, as they are very widely scattered in the city. I assumed the responsibility of the rent of a hall for nine months, and upon my return to Bale I sent the pay for the first three months’ rent, and something also to meet other expenses. And now I have the happiness to add that Brother Ribton has gone to work in the most earnest, faithful manner in this new place of worship. A few days since he wrote of the conversion of a brother, and to-day he writes me of the conversion of another. Certainly this seems like the work of God. I do not regret that the hall was hired. I believe that a church of commandment-keepers will be raised up in Naples. I visited a considerable number of persons in Naples who receive Les Signes des Temps, and who are deeply interested in the truth. One of these is an English lady who resided some six years as a teacher in Russia, and who now keeps the Sabbath. This lady is well versed in the Russian language, and perhaps it may be well to have her translate some one of our small tracts into the Russian language. My visit to the few Sabbath-keepers in Northern Italy was very interesting. Brother Bourdeau has removed to Switzerland, and I am making every effort to join him speedily in his new field of labor. Bale, September 18. J. N. ANDREWS. STENUM
By John G. Matteson
We received a letter from Norway this week from a person who in a wonderful manner, has received the Advent Tidende, and now rejoices317 in the truth which we love. A family in America, who since have separated themselves from our people, and have shown themselves to be our bitterest enemies, had sent our paper to one of their relatives in Norway. This person was not interested in the paper, but let another person read it, who found the truth of God in it and accepted it. I have spent the greater part of this week writing for Advent Tidende. The hurry and bustle of the harvest still continues. They use no machines here, so that it lasts longer; but this helps the many poor among the laboring class. Sunday we held two meetings; in the forenoon we had about two hundred hearers in South Saltum; and in the afternoon a still larger number were assembled in Hjermeslev. We have obtained five subscribers for the paper this week, and about forty altogether, since coming to Denmark, besides those sent here by friends. The truth will, by the help of God, gain friends here; but we cannot expect to see immediate results of our labor, as in America. We will labor on perseveringly and to the best of our ability, and pray the Lord for strength to bear up under the difficulties connected with laboring in a new field. The spirit is willing, but our bodily strength is small. We believe, however, that our heavenly Father, who thus far has ordered all things so graciously for us, will not leave us to ourselves, but will still continue to be our best friend, while we are separated so far from those we love most on earth. We can no longer hear them pray, nor sing, nor speak of the love of Christ; but we can send up our prayers daily with them to the throne of grace. It is some time since I received an invitation to come to this city. It lies about nine miles from Alstrup. After having written for the paper the whole week, and held a meeting on the Sabbath, we went to Stenum Sunday morning. It had rained several days, and the rain still continued. It rained hard in the afternoon for which our appointment was given, but there were nevertheless about one hundred persons present. There were some present from Hjörring. One of these, who has tried to serve the Lord for many years, and has read the Tidende the past year, is entirely convinced about the truth. He said that he wanted to unite with those who keep the commandments of God and have the faith of Jesus. In the forenoon I attended the service of the German Baptists. They have a missionary here from America. There are two other persons among them who speak in public, who are also from America. They have baptized some in this vicinity. I was invited to their meeting, and after one of them had spoken they requested me to speak. They are interested in the advent of our Saviour, and the word spoken affected their hearts. They are very kind and friendly to us. May the truth concerning the law of God also find a place in their hearts. Pray for us, dear brethren and sisters in America, that the Lord may overrule all things to his name’s honor and glory. Alstrup, pr. Bronderslev, September 17, 1877. V. HERMESLEV
By V. Hermeslev
I ARRIVED at Nordby on the Island of Fanö the 23d of August, and left the 28th. I held seven meetings, sold some tracts, and obtained seven subscribers for Advent Tidende. There are only two parishes on this island, Nordby and Sonderhö. They have each a large, spacious church. The people are very much attached to the State church, but there are, however, a few who have some experience in the religion of Christ. Great prejudice exists against everything that is not Lutheran, but notwithstanding this I had an audience Sunday evening of about one hundred and fifty persons, who listened attentively to a sermon on the kingdom of glory. There are a few here who keep the Sabbath of the Lord. Brother Thaanum, from Holstebro, went with me. He remains there to sell our works and hold a few meetings. Sunday, September 2, I held meeting again in North Saltum. About two hundred had come together, and the word of God was again preached to them in a barn—undoubtedly the last time for this year, as the grain which is being harvested will soon fill their barns. It rejoiced my heart to meet these friends again, and to see that the word of God still affected their hearts. It will be two weeks yet before we can hold regular meetings, but in the meantime we meet on Sabbath and Sunday, and I write for our paper. Southern Switzerland.
By D. T. BOURDEAU
We came to Morges, Switzerland, September 4. Before leaving Valence, France, we had two more baptisms. We baptized, in all, fifteen persons, organized a Bible-class, and S. B. amounting to 150 francs a year. We also insisted on the importance of the missionary work, encouraging the friends to extend this work by holy living, visits, correspondence, tract distribution, and by extending the circulation of Les Signes des Temps. Brother Gabert will do all he can as a colporteur, and will preach where the way opens. He is willing to follow the American model, and to use little of the funds till he can show fruits of his labors. This is a beautiful country. We are thirty miles north of Geneva, and are surrounded by the villages and cities lying between Geneva and Lausanne. We expect that Elder Andrews will be with us in a few days. We rejoice that we can now preach, scatter tracts, and obtain subscribers for our paper, without being trammeled by oppressive laws; yet we shall not forget France. Nature has united Southern France with Southern Switzerland by the river Rhone, and we cannot separate France from Switzerland in our feelings and labors. It is estimated that there are between four and six millions of Protestants in France, many of whom are not connected with religious bodies; and from this class we believe souls will be gathered. Brother Gabert’s daughters, the teachers of whom we have spoken, have been greatly blessed and strengthened in taking their stand for the Sabbath in the high schools with which they are connected. Especially has the teacher in Germany been favored at the institute of the countess, an intimate friend of the family of the emperor of Germany. The countess showed this teacher great kindness, and after hearing her, said: “If such are your convictions, it would be a sin for you to do otherwise. As to your lessons on Saturday, they can be given on Thursday.” This teacher expresses great gratitude for the kind reception she has met. She says: “The following words of David express the true feelings of my heart: ‘I will speak of thy testimonies also before kings, and will not be ashamed.’” Ps. 119: 46. The one who teaches in a neighboring city will meet with us next Sabbath. (Condensed from Review and Herald.) NEVADA CITY.—Elder G. I. Butler writes of the meetings in this place as follows: “This might be called a camp-meeting on a small scale, though not originally intended as such by my appointment. The brethren in that section were desirous of having a general meeting, and telegraphed an appointment for a tent-meeting, pitched the forty-foot tent in a grove on the skirts of the town, and invited the brethren to come out. Meetings commenced Wednesday night, and continued till Sunday night. Those living near did not expect day meetings till Sabbath; but Wednesday about thirty brethren and sisters came from a distance, quite a number from Avilla, fifty miles away, and we improved the time by holding continuous meetings, camp-meeting style. Sabbath there were from seventy-five to one hundred Sabbath-keepers present. It was really most encouraging to see the people come together with so little notice, though there were many more who might have come.” “The Lord gave freedom in speaking, especially Sabbath. The hearts of these brethren began to warm up, particularly those who were there from the beginning. The Holy Spirit worked upon hearts, and the ice began to melt. Sabbath afternoon, after the preaching, we had an excellent social meeting. Many spoke, and made solemn vows to live nearer to God, and expressed great gratitude for the encouragement and light they had received at the meeting. After all who seemed inclined to do so, had spoken, an appeal was made to those who had never started, or who had greatly back-slidden, to come forward. Nearly twenty responded, some of whom in broken accents declared their determination to give themselves to the Lord. We were greatly encouraged.”