WE have repeatedly said that we have great respect for the Jews and for their religion. The Hebrew Scriptures are the basis of all true religion; the very foundation of the truths of the gospel. In them we learn how man fell; and that the woman's seed shall bruise the head of the serpent. In them we find the promise that in the seed of Abraham all nations receive a blessing. In them we find the promise of the redemption of man and his dominion or inheritance, and the development of the plan whereby it shall be accomplished. The miracles wrought in behalf of God's chosen people, the descendants of Abraham, in Egypt, at the Red Sea, in the desert of Arabia, at the Jordan, and in Palestine, are authenticated by the most incontestable proofs. They are attested by memorials and wrought into the very life of the nation. It was not without good reason that the Jews exclaimed: "We know that God spake unto Moses." John 9:29.
We now state a fact which ought to enlist the earnest attention of all thoughtful Hebrew people. It is this: The Christians, at the present time, are the only people who have a firm and reverential faith in the Hebrew Scriptures. Our intercourse with the Jewish people for years has strongly confirmed this truth in our mind. And on no point is this more manifest than in regard to their teachings concerning the day of atonement and the object of sacrifices.
The Hebrews of Oakland, Cal., are favored with the ministration of an able teacher. Rabbi Levy is a man of both ability and culture. In a sermon on the last day of atonement he used the following language:—
"How can man atone? What constitutes atonement? If you imagine that mere fasting is atonement, you are mistaken. Repentance is more necessary. If you imagine that repentance is all, undeceive yourself. Restitution is necessary. If you have injured any person, ask their pardon. If you have been injured, forgive. It does not follow because fasting may weaken the body, that it will have a like effect upon the soul. Neither will your fast be acceptable to God, unless accompanied by sincere repentance and the practice of righteousness. Would you know what sort of fast or atonement is approved by God, then listen to the words of his prophets."
He then quoted from Isaiah 58, to show what kind of a fast the Lord accepts.
An article published in a Jewish paper, about the same time, was still more plain in its statements that repentance, etc., makes atonement. It said directly that the Jews had outlived the old idea of using blood to make atonement.
Now, in view of such teachings among the Hebrews, we would ask, Did God speak to Moses? Are the Hebrew Scriptures of divine authority, or are they of human origin? Was Moses deceived—was he a deceiver—or did God speak to him the words he should tell the children of Israel? According to the Scriptures, the views noticed above are not correct; the word of God teaches that blood is necessary to make atonement. The Jewish customs of the present day are in conformity to their circumstances, not according to the Scriptures.
We say, conformity to their circumstances, for, under their present circumstances, they cannot offer blood—they cannot carry out the instructions of Moses in regard to the atonement. See the following commandment:—
"Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest; but in the place which the Lord shall choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee." Deut. 12:13, 14. In verse 5 it is said: "But unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come; and thither ye shall bring your burnt offerings, and your sacrifices," &c.
The Lord chose Jerusalem as the place to put his name; there a kodesh was built; there his testimony was kept; and there only the priests ministered. And it was declared that if any man offered an offering and did not bring it to the tabernacle of the congregation, where the Lord placed his name, "that man shall be cut off from among the people." Lev. 17:1-9. Now inasmuch as Jerusalem is in the hands of strangers, and the dwelling-place of the name of God has been destroyed, it is not possible for the Jews to offer their appointed sacrifices. Their offerings ceased, not by their choice, but of necessity. Now they are adopting the necessity and declaring that it is their choice. But we are compelled by the direct instructions of the Scriptures to say that it cannot be the choice of any intelligent Hebrew who has a high respect for the teachings of the Pentateuch.
And what do the Scriptures say about the use of blood in making atonement? We affirm that these two things are uniformly taught in the Pentateuch: 1. That only the priest made an atonement. 2. That he made it only with blood. On the day of atonement all were commanded to afflict their souls before the Lord, but it is never intimated in any place that this made atonement. The contrary is directly taught. Read the following texts: Lev. 4:20, 26, 31, 35; 5:6, 10, 16; 6:7, etc. In each of these verses it is said: "And the priest shall make an atonement for him" that had sinned. And it will also be seen by the context that the blood was taken by the priest wherewith to make an atonement.
But these texts do not refer to yom kippur, or the day of atonement. Of that we find instruction in Lev. 16. On this we shall be excused for quoting at some length.
"Then shall he [the high priest] kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat; and he shall make an atonement for the sanctuary, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins; and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness. And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the sanctuary, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. And he shall go out unto the altar that is before the Lord, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel." Lev. 16:15-19.
This is in full the process of making the atonement on yom kippur. The people were to afflict their souls, not that this affliction made any atonement, but to so relate them to God by penitence and humiliation, that the work of the priest might avail in their behalf.
But the direct testimony is not exhausted. The following is still more emphatic:—
"For the life of the flesh is in the blood; and I have given it to you upon the altar to make an atonement for your souls; for it is the blood that maketh an atonement for the soul." Lev. 17:11.713Now we ask again, Did God indeed speak to Moses? Is it truth that the Lord told Moses that "it is the blood that maketh an atonement for the soul"? If it is not true, then the Scriptures are not reliable. If it is true, then the present customs of the Jews are not correct, not according to their own principles of faith, but, as we said, are an accommodation to their circumstances.
But let us go back to an earlier period for instruction on this subject. When Noah came out of the ark, and built an altar and worshiped God there, then God enlarged his privilege as to food, giving him liberty to eat flesh, but with this important restriction:—
"But flesh with the life thereof which is the blood thereof, shall ye not eat. And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require the life of man. Whoso sheddeth man's blood, by man shall his blood be shed; for in the image of God made he man." Gen. 9:4-6.
Here again the fact is stated, that "the life of the flesh is in the blood," and the blood of the shedder of blood is required; that is, life is required for life. And this is the reason why blood is required to make atonement. The sinner forfeits his life, for the Lord said: "The soul that sinneth it shall die." Eze. 18:4. As life is the only equivalent for life, the blood, which represents the life, for in it is the life, is required to make atonement. This, and this only, is the Scripture doctrine of atonement. Herein is shown the value and necessity of sacrifices. The life of the victim was taken for the life of the confessing sinner.
But Paul wrote: "For it is not possible that the blood of bulls and of goats should take away sins." Heb. 10:4. This is reasonable and just; it is also based on the law of equivalents. A goat is not worth as much as a man. The blood of a goat could not redeem man, or make an atonement for him as fact. It could in figure; it could illustrate the principle and teach the desert of sin. Hence the Scriptures teach the coming of a more dignified offering—a more perfect sacrifice. Isaiah spoke of one who was to be highly exalted, and "divide the spoil with the strong," and says: "But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. . . . For the transgression of my people was he stricken. . . . Because he hath poured out his soul unto death; and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors." Isa. 53. And Daniel the prophet tells us directly who this is who is wounded for the transgressions of the people. "And after threescore and two weeks shall the Anointed [Messiah] be cut off, but not for himself." Dan. 9:26.
Christians believe "all that the prophets have spoken." They believe that God spoke to Moses and the prophets, and in his word there is no uncertainty; of it there can be no failure. And if the Hebrews would see the full blaze of the light and glory of their Scriptures, they must seek it in the offering of the Anointed of the Father; they must find their atonement in the blood and intercession of that righteous servant who shall justify many, and who has borne their iniquities. Isa. 53:11. And if we are not correct in this, then the question remains to be answered, Did God speak to Moses?
The Gospel Preached Worldwide
"AND this gospel of the kingdom shall be preached in all the world, for a witness unto all nations."
Meetings in Battle Creek.
By Editor
THEY who are acquainted with our general meetings will easily conclude that it has been a busy time in this place since October 30. An immense amount of business has been done in the Conference and the numerous associations; and it is not yet concluded.
We had been strongly impressed with the importance of opening a mission in Australia, and that the time had fully come to open it. We went to the Conference with the hope of seeing steps taken to this end. And we also believed that the importance of that field would justify the President of the International Missionary Society in going himself to open and establish the mission. We are most happy to say that all this is about to be accomplished. It is arranged for Elder Haskell to go to Australia in May next, taking with him such laborers as he shall choose. By seeing the field he will be enabled to judge better when reports are made or requests presented from that country.
Steps were also taken to open a mission in New Orleans in connection with the Exposition. It is expected that this will be the means of greatly extending our work in the South.
Provision was also made for other fields. Elder T. M. Steward is to go to Canada West (Ontario); Elder O. F. Guilford to Delaware and Maryland; Elder G. G. Rupert to Kentucky and North Carolina; Elder S. H. Lane and wife to join the mission in England; Elder R. F. Andrews goes to Scotland and Ireland; Elder J. D. Pegg goes to Texas; and Elder R. M. Kilgore takes the Illinois Conference, left by Elder Andrews. Elder H. W. Decker goes from Wisconsin to Upper Columbia, stopping awhile in California, or until the Upper Columbia camp-meeting. Elder J. O. Corliss will go to Australia; Elder Farnsworth will labor in New England, soon to be joined by Elder Canright. Elder Wm. Ostrander takes charge of the work in Colorado; and Elder E. R. Jones goes to California. Elder F. D. Starr goes to North Pacific; Elder J. S. Shrock will go to Pennsylvania to labor among the Germans, assisted for a time by Elder Conradi; Elder J. G. Wood, of Missouri, will labor in Arkansas. West Virginia is united with the Ohio Conference, and Elder C. H. Chaffee, of Missouri, will labor in that State. That part of Dakota north of the 46th parallel is joined to Minnesota Conference.
These are the principal changes and moves, and we have reason to believe that great and good results will follow. Strong and dear associations will be broken up, but new zeal is already firing the hearts of these brethren as they arrange to take their cross to follow the Master. The blessing of Heaven will surely go with them.
The weather during our meetings has been favorable; much of it exceedingly fine, and none bad. The work has been hard, but the health of the many ministers and delegates has been uniformly good. All feel encouraged to renew their exertions in behalf of the good cause. As usual, Sister White has been untiring in her labors for the spiritual benefit of all here assembled, and her counsel and exhortations have been highly appreciated.
Nov. 17, 1884.
Good Advice for Sabbath-Schools.
By Ellet Joseph Waggoner
THE advice which we have to give is not our own, but is a bit that we found in a book written more than eighteen hundred years ago. It is contained in the following words of Paul to Timothy: “But foolish and unlearned questions avoid, knowing that they do gender strifes.” 2 Tim. 2:23. If every school would have this verse engrossed in large letters, suitably framed, and hung in a conspicuous place in the class-room, we believe that it would be to its benefit. There is no school in which it is not needed as a warning, if not as a reproof.
We would by no means be understood as deprecating a spirit of investigation, or as advocating the shutting off of questions, except such as are indicated in the verse quoted. They are certain death to spirituality either in the school, the teachers’ meeting, or anywhere else. It is a lamentable fact that among any body of persons there will be some whose minds always grasp the fact that is not under consideration. A text of Scripture always conveys to them a hidden meaning, and they feel called upon to make known their doubts, or their new ideas. Others are always reaching out after the unattainable. They want to know more than is revealed. The question as to where Cain got his wife is still current. “Who was Melchizedek?” is asked with as much anxiety as though eternal happiness depended on a correct answer. The question, “How are the dead raised up? and with what body do they come?” is still put in spite of the fact that the inspired apostle has marked the mental ability of the questioner down to zero.
There is no end to these foolish and unlearned questions. We mention (though not without a blush) a case that occurred in a Sabbath-school which we recently visited. In the course of the lesson, Gen. 7:14, 15 was quoted as a proof text. At the close of the hour, when the leader inquired if any one had a question to ask concerning the lesson, one pupil arose and with much seriousness asked to know the difference between a bird and a fowl (?), since both words occur in Gen. 7:14. It will be said that this is an extreme case, and that so foolish a question is seldom asked. No doubt it is an extreme case, and if the question had been only asked we would not mention it; but there were no less than half a dozen persons who were unguarded enough to offer answers. It was this fact that convinced us that the bit of advice which we have quoted is greatly needed.
In the current lessons in the SIGNS, on immortality, there is room for an abundance of unlearned questions. Some will want to know how the spirit can return to God. Others will demand, or offer to give, an exact definition of the terms “soul” and “spirit.” “How is it that the dead can hear the voice of God?” is a question that worries not a few. “What is life?” will probably be asked until mortals reach the state where they will not dissipate their intellectual powers by employing them on unprofitable questions.
“They do gender strifes.” The strifes do not always appear; in fact, we seldom hear of them in Sabbath-school, nevertheless strife is the legitimate result of such questions. The reason is that there is nothing to decide the question at issue. There is nothing to which either party to the discussion can appeal as of final authority. The opinion of one is of as much value as that of another, and none are worth anything. If the discussion of such questions does not lead to strife, it is solely because the parties have enough grace in their hearts to yield the point, or let the matter drop.
As a general thing, the subject matter of the lesson will suffice to fill all the time allowed. If something in the lesson brings to one’s mind a text outside of the lesson, which throws additional light upon it, by all means let him speak of it for the benefit of others. The object of every lesson is to stimulate, not to repress, thought. If the leader sees that the text has no bearing, he can state that fact in a few words, and in a manner not to wound the feelings of any. It may chance that the leader’s judgment is at fault, and that the text is to the point, but so long as he is leader he must be allowed to direct the course of the lesson. In a company of earnest students there will be no dearth of good thoughts, and it would be better to let one or two be lost, than to have a discussion to no profit. If a theory can be supported by Scripture, it must be good, but guesses concerning the Bible do not amount to much.
As we before said, these questions are usually dropped before they develop into strife; but of what profit are they? Are there not enough glorious revealed truths in God’s word to occupy all our powers of mind, without frittering them away on foolish questions, or those to which no answer can be given, and which, even if answered, are of no practical importance? Time is too precious to spend on trifles, and therefore let us always and everywhere heed the apostle’s admonition: “Foolish and unlearned questions avoid.”
E. J. W.
“The Lord’s Day.”
By Ellet Joseph Waggoner
(Continued.)
IN our further investigation of this subject, we shall understand that the word “Lord” is applied both to the Father and the Son, and that even though we find it in various places applied specifically to one of them, the act predicated of that one is the act of the other also. We have seen that there is no working at cross purposes between the two, but that they are “one” in every thought and act. It is sometimes claimed, in connection with Rev. 1:10, that in the New Testament Jesus only is called “Lord,” some other title being invariably applied to the Father. One text (Rev. 11:15) is sufficient to disprove that claim: “And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever.” Here there can be no question but that “Lord” refers to the Father especially. In one verse in the Old Testament (Ps. 110:1), the word is applied to both Father and Son: “The Lord said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool.” In this case, the Hebrew has a different word for each; but in Rev. 11:15 the word for Lord is Kurios, the same that is used throughout the New Testament.
From John 5:23 we learned “that all men should honor the Son, even as they honor the Father.” Wherever, then, we find an act enjoined by the Father, we know that the performance of that act honors the Son also, and that the neglecting of it is as much an insult to the Son as to the Father. Disobedience to the Father dishonors Christ. Now turn to Isa. 58:13, 14 and we shall find one way in which we are to honor God: “If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord; and I will cause thee to ride on the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it.”
In this text the Lord, through his prophet, speaks of “my holy day.” So it is the “Lord’s day” that is under consideration. The text shows that the Lord claims but one day as his own, because it does not say “my holy days,” nor “one of my holy days,” but “my holy day.” From this we also learn that the “Lord’s day” is holy. And still further, we learn that this holy, Lord’s day is the Sabbath: “If714thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honorable,” etc. Now turn to Ex. 20:8-11, and you will find all these things combined, and in addition will be told exactly what day of the week this holy Sabbath—the Lord’s day—is:—
“Remember the Sabbath day to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.”
Right here we stop to notice an objection. A Presbyterian Catechism, which is before us, claims that the Sabbath is not the seventh day in order from the creation, but may be “any other seventh part of our weekly time.” The reason it gives for this claim is this: “In the beginning of the commandment it is not said, ‘Remember the seventh day,’ but, ‘Remember the Sabbath day to keep it holy.’ Just so in the end of this command, the words are not, ‘The Lord blessed the seventh day,’ but, ‘The Lord blessed the Sabbath day, and hallowed it.’” The fallacy of this reasoning is very evident, when we remember that “the seventh day is the Sabbath.” Since the seventh day is the Sabbath, that is, the seventh day and the Sabbath exactly coincide, and are one and the same thing, a blessing pronounced on the Sabbath day was, of necessity, a blessing on the seventh day. But that there may be no chance for any to imagine that our reasoning is not sound, we quote the direct statement of the sacred record: “And God blessed the seventh day, and sanctified [hallowed, see Webster] it; because that in it he had rested from all his work which God created and made.” Gen. 2:3. In the face of this scripture, men may speculate as much as they please, but it will be in vain. It will still remain a fact that “the seventh day is the Sabbath.”
“But,” it is still objected, “the commandment does not say that the seventh day of the week is the Sabbath, and therefore we are left to decide for ourselves which seventh day we shall keep.” The inspired record decides this point, too. But first we would ask, If the commandment does not enjoin the observance of the seventh day of the week, what seventh day does it enjoin? It must be the seventh or last day of a period which consists of just seven days, the first six of which are devoted to labor. But the only period of that kind known is the week. Now turn to an incident recorded in the New Testament.
Immediately after the death of Jesus on the cross, Joseph of Arimathea, begged his body, and took it down and laid it in a sepulcher. The inspired historian tells us that “that day was the preparation, and the Sabbath drew on.” Luke 23:54. He says further that “the women also, which came with him from Galilee, followed after, and beheld the sepulcher, and how his body was laid. And they returned, and prepared spices and ointments, and rested the Sabbath day.” Verses 55, 56. Here we have the record of two successive days,—the preparation day, and the Sabbath of rest, which immediately followed. What next? “Now upon the first day of the week, very early in the morning, they came unto the sepulcher.” Luke 24:1. This was “when the Sabbath was past.” Mark 16:1. Now if the first day of the week immediately follows the Sabbath day, on what day of the week does the Sabbath come? The seventh, of course, for there are only seven days in a week. The disciples, then, rested on the seventh day of the week. But what does that signify? If you read the fifty-sixth verse entire, you will see. “And they returned, and prepared spices and ointments; and rested the Sabbath day according to the commandment.” We have already seen that they rested on the seventh day of the week; now if this was “according to the commandment,” what is plainer than that the fourth commandment enjoins the observance of the seventh day of the week?
We have learned, then, that the seventh day of the week was the Lord’s day from the beginning, that the Lord sanctified it, or made it holy, and that the followers of the Lord,—those who loved to honor him,—observed it as such even after the crucifixion. And here we will leave the subject for this week. E. J. W.
The Promises of God
By Sel.
ABOUT the promises of God, the most remarkable thing is their exceeding wealth and fullness. Not only do they extend beyond what we could reasonably and modestly ask; their boundaries stretch beyond the narrow horizon of our understanding. They are not made after the pattern of men; they dilate with the infinite fullness of God—Sel.
Faith, Love, and Obedience
If I have faith in Christ, I shall love him; if I love him, I shall keep his commandments; if I do not keep his commandments, I do not love him, I do not believe in him.
Encouraging Reports from the Field.
By Editor
ELDER MATTESON writes encouragingly of the work in Sweden. In a report of Oct. 15, he says:—
“September 25, I came to Stockholm. On the following Monday Brother Norlin came home from a tour in Norland. He has been absent less than three months, and has received during that time for subscriptions, and books sold, about $243. The people have, as a general thing, been very kind to him, and often entertained him free of charge. He has held a few meetings here and there, where opportunity was given, and reports the people in that part of the country as more religiously inclined, and less prejudiced, than in any other part. The farthest point reached was Lulea, about six hundred miles north of Stockholm. He has707visited the cities, and traveled on foot through the country. In Unua he was permitted to speak in a Lutheran meeting-house, belonging to the State church. In Hernisand he obtained fifty subscribers for our papers, and in Solleftea, forty. Some became interested in the truth. In Kubikenborg, are three Sabbath-keepers, in Helsingland eight, in Torp four, and a few others have commenced in other places.”
CONCERNING the work in Roumania Elder A. C. Bourdeau writes:—
“I have now labored in Roumania three months. The church in Pitesti now comprises fourteen members, who seem to be firmly established in the faith, and to be of good courage. Brother Toma G. Aslan and his brother, Mitica M. Aslan—two of those who have interested themselves in a special manner in the study of Present Truth—have already commenced to work in the cause, and we have reason to hope that God will assist them, and grant them success in their labors.
“I have baptized three more persons, and have made arrangements for four others to be baptized as soon as practicable. The friends of truth there have taken off their jewelry, and have laid aside the use of intoxicating wines, tobacco, tea, swine's flesh, etc. They enjoy having family worship in their dwellings, appreciate their worship on the Sabbath, and their prayer and social meetings; and their Sabbath-school is calculated to impart instruction and courage to all those who attend it.”
FROM McKinney, Collin Co., Texas, Brethren J. M. Huguley and W. T. Drummond write, under date of Oct. 27, as follows:—
“Since our last report we have given thirty-six discourses, making thirty-seven in all. We held two Bible-readings, and conducted three Sabbath-schools. We have had to meet in debate two Campbellite ministers. The truth has triumphed, with between thirty-five and forty adults keeping the Sabbath as a result. The opposing side took the old positions of the abolition of the law, and no Sabbath, which was very unsatisfactory to the people. There is a great work to be done here yet, as others are almost persuaded, and most of those who have taken their stand on the Sabbath are strongly wedded to that idol, tobacco. We expect to visit them Sabbaths and Sundays until an organization can be effected, and they all become rooted and grounded in the truth.”
FROM Plymouth, Ind., Brother J. P. Henderson reports the organization of a church of eighteen members, and Brother Anglebarger reports ten additions to the church in Springfield, Ohio. Cheering reports also come from other parts of the field.
A Good Sabbath in Healdsburg.
By Chas. C. Ramsey
SABBATH, Nov. 15, was a solemn occasion for the Healdsburg church, and one which it is hoped will not soon be forgotten. After the more than usually interesting exercises of the Sabbath-school, which now numbers 225 members, Eld. Corliss, who is visiting his family for a few days, spoke with much freedom from 2 Pet. 3:14: "Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless."
As the speaker vividly described the high standard to which we must attain to be accepted of the Lord at his soon coming, and contrasted with it the condition of many professed Christians at the present time, the Spirit of God accompanied the word spoken with great power. The importance of diligence in the service of God was clearly shown, and the effects of the peace of God upon its possessor during life and at death were feelingly portrayed. It was well adapted to the condition and wants of all present, both old and young, converted and unconverted. Many hearts were melted into tenderness, and in the social service which followed, there were many fervent testimonies given in rapid succession. Heart-felt determinations to lead holier and more devoted lives in future, were expressed. How important it is right here, almost in the radiance of the great white cloud, not only to form resolutions, but also to carry them out in the daily life.
With the solemn responsibilities of the College, with its precious burden of youth resting upon us, we crave a sincere interest in the earnest prayers of God's people everywhere that his rich blessing may continually abide in our midst. CHAS. C. RAMSEY.
Modesto, California.
By W. M. Healey; H. A. St John
WE have held a tent-meeting in this place for the past four weeks. This is not a religious place; there are plenty of churches, but they are poorly attended. The political excitement ran very high here during the meetings, and yet we never failed to have at least a small audience. The average attendance was considered by the citizens as remarkably good. The place was thoroughly canvassed, by Brethren Buckner and Swayze, for the SIGNS, and also to find those to whom reading matter could be loaned.
At present nine persons have signed the covenant to keep the "commandments of God and the faith of Jesus." The nights are getting cool and it was decided to take down the tent while it is dry. Brother Buckner and wife will probably remain a few months in Modesto to follow up the work of giving instructions, by the way of Bible-readings, etc.
W. M. HEALEY, H. A. ST JOHN. Modesto, Cal., Nov. 19, 1884.
England’s Drink Bill
The Bishop of Durham said in a recent address that the drink bill of England last year was greater than the entire income of the Church of England Missionary Society during its history of eighty-four years.
The Missionary.
By John N. Loughborough, M. C. Israel, William Ings,; E. A. Briggs
Los Angeles County, Cal.
WE have just closed our meetings in Los Angeles County, and are on our way to Lennox, Tulare County. Our meetings were held at Norwalk and Los Angeles City. At Norwalk we had meetings day and night for eleven days, commencing on the morning of November 6, and closing on the evening of the 16th. We gave nineteen discourses, held thirteen Bible-readings, and had seven social, and four Tract and Missionary business meetings, making a total of forty-three meetings held in the eleven days. The meetings were quite well attended, especially when it is considered that the cause is new there, and that it was the first meeting of the kind held among them. Our people at Norwalk were greatly strengthened by this effort. Seven were united to the church, two by letter, two on profession of the truth, and three by baptism. About every member has signed the tithing pledge. In addition to this they made weekly pledges for the missionary work, amounting to about $150 per year. They voted to take a club of fifty SIGNS, and will hold a weekly prayer-meeting every Tuesday evening. In connection with the prayer-meeting they are to hold a missionary meeting. A "distributer" has been placed in the station at Norwalk, and another at Downey, which this church will supply with reading matter. May the Lord bless and encourage them in their efforts to advance the truth.
On the evening of November 17, and during the day and evening of the 18th, we held four meetings with the Los Angeles church. These meetings would probably have been more fully attended if there had been a longer appointment for them. They were full of interest. It was also arranged to place a distributer in each of the two railroad stations of Los Angeles. These in addition to the two distributers that are placed in reading-rooms in the city, and SIGNS binders in some of the hotels, will do a vast amount of good to Los Angeles, and to the hundreds of people passing through the place. This is an important point, and we hope the time is not far distant when some faithful brother will be devoting his whole time to the missionary work in Los Angeles and its vicinity. Hundreds from all parts of the United States are coming to this place to enjoy its mild climate, oranges, etc. Shall we do our duty in calling their attention to Present Truth, and to the better "world to come"?
J. N. LOUGHBOROUGH,
M. C. ISRAEL,
WM. INGS,
E. A. BRIGGS.
Is your work a task? If so, why? Is it because—of your own self-will and against God's ordering—you have chosen some labor of which he does not approve? Is your trade or your profession a dishonest one? Does what brings profit to you bring evil to others or dishonor on the cause of God? Then the quicker you abandon that work the better. However profitable it may seem to you, however much it coincides with your own most intense desires, it can never be otherwise than a task. You will never find your calling until you listen to the voice of God; you will never find freedom save in obedience to the law of God.
But if your work is a task simply because your answer to God's cause has been half-hearted, or because you think you could have chosen your work more wisely had the choice been left to you, the remedy is easy. Give the whole heart to God's service; cast out the rebellious thought—it is a delusion born only of your discontent and brooding. The moment you accept God's ordering, that moment your work ceases to be your task and becomes your calling; you pass from bondage to freedom, from the shadow-land of life into life itself. The secret of what is best in the Christian life finds expression in the precept of Paul, "Work heartily! . . . ye serve the Lord Christ." To do that is to change your task into your calling.—S. S. Times.