Earlier text: The Ostrogoths Enter the Western EmpireThe Third Angel’s Message.
By J.
Having shown the manner of the impending restoration of the Papacy, and the inevitable result of it, namely, the renewal of the war upon the saints, and so the enforced worship of the beast; having shown the progress, and the assured prospect of success of the Religious Amendment movement to form a union of Church and State in the United States, and so to create an image to the beast, and to enforce here the worship of the beast and his image, even to the last extreme of civil pains; it now becomes necessary to inquire what is involved in this, and what it means to the people who are now living, and who will have an active part in the work, either for or against it. This is clearly revealed. In Rev. 14:9–12 are these words: “And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment ascendeth up for ever and ever; and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus.” This is the most dreadful warning that is found in the Bible. It is not alone that the worshipers of the beast and his image shall receive the punishment which is the common lot of all the wicked of all ages, but besides this they “shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation.” That is, they shall drink of the wine of the wrath of God in this life, and then receive in the lake of fire the punishment which befalls all the wicked of all times. This it is that is pronounced by the word of God upon whosoever shall “worship the beast and his image;” while on the other hand, the powers represented by the beast and his image pronounce that whoever will not worship the beast and his image “should be killed.” The contest then will be no light one. It is either to yield to the power of man and suffer the wrath of God, or to brave the wrath of man even to the utmost, and by the power of God to obtain the victory over the beast and his image, and enjoy the everlasting salvation of God. All who do resist the wrath of these powers of earth will obtain the victory, and this salvation; for saith the prophet: “I saw as it were a sea of glass mingled with fire; and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God.” Rev. 15:2. But it may be asked, Can we be sure that this contest is yet in the future? We are well assured that we can. We shall give some reasons. The warning says that “If any man shall worship the beast and his image, . . . the same shall drink of the wine of the wrath of God.” Rev. 14:9. Now Rev. 15:1 says, “I saw . . . seven angels having the seven last plagues: for in them is filled up the wrath of God.” Notice the direct connection: In the seven last plagues is filled up the wrath of God; and whoever worships the beast and his image, shall drink of the wrath of God. Therefore, it is evident that they who worship the beast and his image are to suffer the seven last plagues. Note further, they are the seven last plagues. These plagues are the last that the world will ever see, at least in this life. This of itself shows that all this is yet future. But there is more. Under the sixth plague the world is to be gathered “to the battle of the536great day of God.” Rev. 16:12–14. And when the seventh is poured out, there comes “a great voice out of the temple of Heaven, from the throne, saying, It is done. . . . And there was a great earthquake such as was not since men were upon the earth, so mighty an earthquake and so great. . . . And the cities of the nations fell. . . . And every island fled away, and the mountains were not found.” Rev. 16:17–20. No one can possibly say but that these things are in the future. But we have positive proof that they are yet future. This removing of the mountains and islands is referred to in Rev. 6:14–17 in these words: “And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond man, and every free man, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come; and who shall be able to stand?” With this agrees the word of Isaiah: “They shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth.” Isa. 2:19–21. Most assuredly these things are yet future. But these things are only the terrors of the last of the seven plagues; the seven last plagues are the wine of the wrath of God; and whoever worships the beast and his image, suffers the seven last plagues,—the first one as well as the last one; for when the first angel of the seven poured out his vial, “there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.” Rev. 16:2. This then shows it to be certain that the worship of the beast and his image is yet future, and, consequently, that the contest over that question is yet future. There is another line of argument that shows the same thing. By reference to Rev. 14:6–12 it will be seen that there are mentioned the messages of three angels in succession. The first one of the three says among other things, to every nation, and kindred, and tongue, and people, “Fear God, and give glory to him; for the hour of his judgment is come; and worship him that made heaven, and earth, and the sea, and the fountains of waters.” Following this one, there was another angel saying, “Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.” Then “the third angel followed them, saying with a loud voice, If any man worship the beast and his image,” etc. And then following this third angel’s message, with only the intervention of a verse pronouncing a blessing upon the dead who die in the Lord from this time onward, we read: “And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap; for the time has come for thee to reap; for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.” Now this same Jesus, who comes thus upon the white cloud with the sharp sickle in his hand to reap the harvest of the earth, he himself said, “The harvest is the end of the world.” Matt. 13:39. Therefore it is plain that this third angel’s message is the last work of God that precedes the coming of Christ on the cloud of his glory, and the end of the world. But this message warns against the worship of the beast and his image, under penalty of the wine of the wrath of God, which is the seven last plagues. But the seven last plagues end, as we have shown, with the end of the world. This then shows that the enforcement of the worship of the beast and his image under the final penalty of death, will be the last oppression of the people of God that shall ever be seen. And this corresponds exactly with what we showed as the result of the restoration of the Papacy: He “made war with the saints, and prevailed against them, until the Ancient of Days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom.” As this oppression, this war with the saints, continues till the saints possess the kingdom, and as the saints possess the kingdom only at the coming of the Lord, this view not only answers to those scriptures which show that the third angel’s message reaches to the end of the world, but it answers perfectly to those scriptures which show the end of the beast and his image. Dan. 7:11 says: “I beheld even till the beast was slain, and his body destroyed, and given to the burning flame.” Paul says of the same power, the “mystery of iniquity,” “that Wicked,” “whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” 2 Thess. 2:8. And both Daniel and Paul are explained by Rev. 19:11–20: “And I saw Heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood; and his name is called the Word of God. And the armies which were in Heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations; and he shall rule them with a rod of iron; and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, King of kings, and Lord of lords. . . . And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. And the beast was taken, and with him the false prophet [the image to the beast, Rev. 13:12–14] that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshiped his image. These both were cast alive into a lake of fire burning with brimstone.” This shows that the beast and his image will be the last powers that will be on this earth, and that they will be living powers when Christ and the end of the world come. But the life of the image to the beast is given him that he “should both speak, and cause that as many as would not worship the image of the beast should be killed.” Rev. 13:15. He likewise “causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.” Verse 12. And the beast on his own part is restored to power to make war on the saints till they possess the kingdom. All these facts fix the matter to an absolute certainty that the worship of the beast and his image, and the contest over the worship is yet future; and that that contest when it begins will continue till the end of the world, and will be decided only by the coming of the Lord in his glory, when the beast and his image will be given to the burning flame, and when those who shall have kept the commandments of God and the faith of Jesus, will, by the power of Christ, get the victory over the beast, and over his image, and over his mark, and over the number of his name, and will stand on the sea of glass, having the harps of God. SAYS the apostle Peter: “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the daystar arise in your hearts.” 2 Pet. 1:19. What does he mean by saying that we have a “more sure word of prophecy”? Does he mean that we have one word of prophecy that is more sure than some other word of prophecy? By no means, “for the prophecy came not in old time by the will of man; but holy men of God spoke as they were moved by the Holy Ghost” (verse 21), and therefore it is all equally true. But the apostle has just before related the experience of the apostles with Christ in the mount of transfiguration, when they saw Christ in the glory which he will have when he comes again to earth, and they heard the voice of God saying, “This is my beloved Son.” The apostles were treated to a miniature representation of the coming of the Lord, and so Peter assures the brethren that he had been an eye-witness of the things which he made known to them. But, nevertheless, says he, “We have a more sure word of prophecy.” That is, the testimony of prophecy is more sure than the evidence of our senses. Therefore we must believe the prophecy, even though it is directly contrary to the evidence of our senses. He who thus accepts the Bible can never be deceived, while the one who trusts even his own senses in preference to the Bible will sooner or later surely be led into fatal error. Feeding upon Christ.
By W.
A FRIEND asks what is meant by eating the flesh and drinking the blood of Christ (John 6:53–57), and wishes to know if it has any connection with the bread and wine of the Lord’s Supper. In reply we would say that it evidently has the closest connection. Christ said: “Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.” John 6:53–56. Now it is evident that no man can literally eat the flesh and drink the blood of Christ, and this caused the unbelieving Jews to stumble. But Christ meant that by faith we should appropriate him to ourselves, and thus live godly lives through him, just as one lives physically by what he eats. Says Paul: “The life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” Gal. 2:20. So Christ continues: “As the living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me.” John 6:57. It is by faith that we have that close communion with Christ which enables us to live as he himself would live; for “the just shall live by faith.” Now the Lord’s Supper is the visible manifestation of this faith which thus appropriates Christ. When Christ broke the bread, he said, “This is my body, which is broken for you.” Then he took the cup and said, “This cup is the new testament in my blood; this do ye, as oft as ye drink it, in remembrance of me.” 1 Cor. 11:24, 25. And Paul immediately adds: “For as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come.” Verse 26. It is in the death of Christ, and our death and burial with him, that we are united to him. It is only of his broken body that we partake. And in partaking of the bread and the wine of the Lord’s Supper, we are fulfilling John 6:53–57 as literally as it is possible for us to fulfill it. Of course this is true only so far as the Lord’s Supper is partaken of understandingly, and not as a mere form. He who partakes of it as a mere matter of form, not discerning with the eye of faith, the Lord’s body, eats and drinks damnation to himself. Such a person does not eat the flesh and drink the blood of Christ, but eats and drinks simply bread and wine, and of course does not comply with the divine command. Let no one, however, imagine that Christ’s words in John 6:53–57 can be fulfilled only when the Lord’s Supper is eaten. If the Christian is to live by Christ, and he can live in no other way, he must continually feed on Christ. A man cannot live a year, a month, nor even a week without spiritual food any more than he can live and grow physically without daily partaking of literal food. The true Christian abides in Christ, and Christ abides in him; there is daily and hourly communion. He does not receive Christ on fixed or varying occasions, but Christ dwells in him; and so when he partakes of the Lord’s Supper, he indicates outwardly that union which always exists, and by that act his union by faith is strengthened. And thus living by Christ who lives by the Father, the Christian becomes “filled with all the fullness of God.”
W. Eternity of Torment.
By James H. Waggoner
EVERY considerate person must have been often pained at the flippant manner in which some preachers speak of the eternal torment of the lost, as though it were a matter not to be questioned, and even a subject for rejoicing. Why it should provoke them to anger to have it called in question, as is sometimes the case, is hard to explain. George Storrs once said that he was led to examine the evidences of the doctrine by hearing a professed Christian praising the Lord that the wicked would be tormented to all eternity. Such people do not know of what they are speaking. We have no conception of eternity. We can conceive of very long periods, but eternity—a whole eternity—is still beyond them. An eternity of accumulating guilt and ever-increasing suffering, as some teach, is too horrible to be calmly contemplated. Add to this the thought of the belief entertained by many (professedly), that that torment, to some of their own friends, has already been going on for years. If they do indeed believe it, we cannot imagine what manner of spirit they are of that they can eat and drink and sleep with the peace of mind they seem to enjoy. We should count that mother unworthy of the name who could sleep in peace knowing that her child was in burning torture, for even one night. But in this theology it is torture—beyond conception at the beginning and ever increasing—and yet it makes no visible impression on their minds. Men of deep thought and fine sensibilities are either overwhelmed by the terribleness of this doctrine, or else they have discarded it. Dr. Barnes confessed that it was unendurable to him. But very few view it as he did. Most theologians of the present day have discarded it. We do not mean that they have actually renounced it, but they have so modified it as to make it something besides what the words of their profession indicate. At a General Conference of the Methodist Episcopal Church, some five years since, a newspaper reporter interviewed a large number of prominent D. D.'s, and found that the orthodox Methodist faith of “hell fire” was discarded by them. Even bishops repudiated the idea of actual fire in the torment of the wicked. What their faith really is we cannot imagine. We cling to the old faith—that “fire and brimstone” are not mere figures in the Bible. A fire that can melt the elements must be very literal. And we believe it will have the effect on the wicked which fire—unquenchable fire—has on chaff or stubble; it will burn them up, leaving them neither root nor branch. In that case the wicked will be destroyed, just as the Bible says, “punished with everlasting destruction.” In a never-ending torment, a “death that never dies,” we have no faith. In contrast with the positive style adopted by many when speaking of the eternity of torment, we recommend the following thoughtful words of Dr. Watts on the “Duration of Punishment”: “I grant that the eternity of God himself, before this world began, or after its consummation, has something in it so immense and so incomprehensible, that in my most mature thoughts I do not choose to enter into those infinite abysses; nor do I think we ought usually, when speaking of creatures, to affirm positively, that their existence shall be equal to that of the blessed God, especially in regard to the duration of their punishment; perhaps this sort of language may carry in it something beyond what we are called to discourse about, at least in this mortal state, and therefore such comparisons are more safely omitted.” This language of Dr. Watts will certainly commend itself to all who seriously contemplate this awful subject of eternity. We have heard speakers declare, in the most positive manner, that every sinner “has a soul which must live and suffer as long as God lives.” But many a new-fledged preacher will boldly walk where Dr. Watts feared to tread,537in his “most mature thoughts.” We are aware that in the progress of critical Biblical knowledge a learner might know, of some things, more than even Dr. Watts could know in his day. But we cannot know more of eternity than he knew; and we cannot change the Bible truth that the wicked will come to an end, be blotted out, be destroyed forever, “utterly perish in their own corruption.” If we go beyond this, we add to God's word, and all such as do this incur a terrible penalty. The Missionary.
By Mrs. E. Gauterau
I LEFT San Francisco Dec. 10, 1885, on a visit to my native land and dear relatives in Central America. Having a strong conviction that the Third Angel's Message is the truth for the present time, and that the professors of the same are in duty bound to do all they can to bring its truths before the people as they have opportunity, I took with me many copies of THE SIGNS OF THE TIMES, also tracts and other publications. I very soon had opportunity to use them and some of my fellow passengers became deeply interested. To one gentleman I gave a copy of “Great Controversy,” Vol. 4, and to some ladies several copies of the SIGNS and some tracts. After a pleasant ride of five days I arrived in New Orleans, and was kindly received and hospitably treated by our brethren in the faith. One of the sisters took me to her own home, entertaining and caring for me until the steamer sailed for Balize, the capital of British Honduras, for which place I was bound. Although I had supplied myself afresh with books and papers, from the mission in New Orleans, I soon found that I had not nearly enough. I spent two weeks very pleasantly in Balize, renewing numerous old acquaintances and making many new ones; and with all I talked and reasoned from the Scriptures about these truths; and so eager and interested did many of them become about this “new religion,” as they called it, that I had to send to New Orleans for a large supply of reading matter to satisfy the demand. The next place I visited was Corozal, a small town with a population of about five hundred, mostly Spanish, on the borders of Mexico, eighty miles from Balize. The English part of the population are mostly Methodists and Episcopalians. During the five weeks I stayed amongst them I was a welcome visitor in all their homes. I had many Bible-readings and talks with them. I gave away many SIGNS and tracts there, and when I had to bid my friends adieu, one was keeping the Sabbath and many were so deeply interested that if they could only have some one to assist and encourage them, I am convinced that they would take their stand for the truth and become commandment keepers. Ruatan was my next destination. It is the largest of the Bay Islands, one hundred and fifty miles from Balize. It was the evening I love much (the Sabbath) when I arrived there, and O how delighted I was to find my beloved mother, with my brothers and sisters, all keeping the Sabbath! This was the result of reading matter which I had sent them. The people here were very anxious to know more about this doctrine. My mother's family having set the example and being so favorably known all over the island, there was great curiosity to know what it all meant. And then I began a most delightful work. I had many Bible-readings in different houses. I was eagerly welcomed, and when talking of these truths was listened to most attentively; and it was often said to me, “O how glad and thankful we are that you have come to tell us these important truths.” But I was especially interested and pleased with my old friend and pastor who invited me to his home, and while there our whole conversation was upon the fulfillment of prophecy and plain reasons from the Bible why we should keep the seventh day. That evening at family worship he prayed earnestly for me, and also that the Lord would enlighten him that he might know the truth. Another Baptist minister, who had charged me with turning his church upside down, and had prepared a lecture to give to his people charging them to beware of the “new doctrine” and avoid me, became my warmest friend. I went and introduced myself to him, and in five minutes after we met he invited me to spend the evening at his house. I went at seven in the evening and we spent several hours with the Bible before us, studying the word. He was especially interested in the signs which the Saviour himself gave, and in the fact that the time has now come when the Sabbath of the Lord, his own appointed seventh day, must be kept. At family worship that night I was deeply touched and impressed, for he asked the Lord that strength might be given me to do this work, and the light might be so shown to him that he might do the will of his Father in Heaven. At the conclusion of our long discussion he remarked, “I thought I knew the Bible from Genesis to Revelation, but it seems to me I did not know anything at all about it.” He is now carefully reading many of our books. “Thoughts on Daniel and the Revelation” he considers a most valuable work. I could have disposed of many copies of that book if I had only had them; I refused the copy that I let him have to three different parties on purpose that he might have it. There are two local preachers in Ruatan deeply interested in the truth. Many persons are ready and anxious to be baptized. They were sorry that I could not stay longer amongst them, and urged that a minister be sent who would confirm the word, and strengthen and encourage them in the ways of righteousness; promising to receive him kindly and convey him from one place to another as he should have need. I never before spent so happy a time. The Lord helped me wonderfully. If I had a reference or verse to quote, it came so readily to me that often I have opened my Bible and the very first verse my eye rested upon was just what suited that particular point. Often have my heart-felt thanks arisen to the Lord who left me not to myself, but revealed his truth so plainly to this dear people, who are indeed hungering and thirsting for the righteousness of God. Utila is a small island eighty miles from Ruatan. Two months before I went there a Spiritualist had been holding meetings and preaching Spiritualistic doctrines. My friend who told me about it, was not only willing, but very anxious, for me to have Bible-readings on that subject, and the state of the dead. But it pleased the Lord that I should not do that work, in just that way, for that very evening, when a house full of people were gathered to hear me, I was taken down with a strong fever, which increased to such a degree that for fifteen days I was prostrated. While still confined to my bed, I got all my books around me and marked different passages which I thought would suit the different families, and sent the books to them, in that way bringing the truth to their notice. They invariably bought the books and thus the truth was spread, in spite of my sickness. On the island of Bonacca there are four Sabbath-keepers, and one of them sent me a message, just before I left my mother's home, expressing much regret that he could not come and speak with me, and thanking me very gratefully for the knowledge of this truth, and hoping we would have a joyful meeting at the resurrection. I should have sold many more books but for an unfortunate mistake of the steamship company. The two large boxes sent me from New Orleans were not landed when they ought to have been, but were carried back to New Orleans twice, therefore I was almost ready to leave before they came into my possession. However I got the greater part of them disposed of, and what were left my brother kindly undertook to deliver for me, as I had already taken orders for them. In all there were $217 worth of books sold, besides which large quantities of tracts, SIGNS, and other periodicals were given538away. Indeed every family within reach had some reading matter. While I was there a very pleasing incident occurred. My brother had a large quantity of fruit ready for the market. A vessel arrived, but as it was Sabbath, and as the vessel would not wait but the one day, he had either to cut his fruit on that day or run the risk of losing the sale. Now what was to be done? Work on the Lord's day? No! a Sabbath-keeper would not do that. He would let all his fruit spoil rather than break the commandment. So, much to the astonishment of some of his neighbors, he let the fruit hang on the trees, and the vessel departed without it. To all appearances this was just like throwing the fruit all away, because it was ripe, and would surely spoil before any regular vessel would come again. But this made no difference. He declared it should spoil, before he would gather it on the Sabbath of the Lord. He would trust the Lord to provide. Well, what happened? A stray vessel came in on the next Tuesday, bought all the fruit that could be had (and my brother had about all that could be had), and at a better price than the former one would have given. This greatly strengthened his faith in God and his confidence in the truth. When I started for home there were thirteen persons keeping the Sabbath, ten of whom desire to be baptized, and are anxious for a minister to come and baptize them, and teach them the way of God more fully. August 13, I reached my home again, much weakened by my sickness; but inexpressibly thankful for the tender care which the Lord had for me and mine during my absence; and for the privilege of having some part in the spread of the precious truth of God. In all the places which I visited the people are anxious that a minister should come and show them the truth clearly, and I am sure that if a minister should go, a good work could be done in a short time. My prayer is that the Lord will send forth laborers into his harvest, and especially into this field which is so ripe already for the harvest. Vermont Camp-meeting.
By Uriah Smith
The work of Seventh-day Adventists has been quite successful in Vermont the past year. Nearly one hundred persons have been converted, and have made a public profession of the faith. This, considering the few workers in the field, and the difficulty of moving people in the older and more conservative States, is a good testimony to the power of truth, and the earnestness and devotion of those who have been engaged in the work. The annual camp-meeting was held this year in Vergennes, on a spot cleared in the corner of one of the many pleasant groves of Vermont. The Central Vermont Railway ran directly by the ground, which made it convenient of access. The village of Vergennes was about three-fourths of a mile distant, and quite a number of other villages lay around in the immediate vicinity. These all contributed to the congregations from day to day, so that a most excellent hearing from those without was secured through the week and on Sunday. The audiences were of the most thoughtful, intelligent and attentive kind. There were about fifty tents upon the ground, and some two hundred and fifty brethren and sisters present. A rather novel feature was that some not of our faith, encamped upon the ground, listened attentively through the meeting, and went away expressing themselves as thoroughly convinced of the correctness of our positions so far as they had heard them set forth. About fifty came forward for prayers on the Sabbath. Eight were baptized. The various interests of the Conference, Tract and Missionary work, Sabbath-school and Health and Temperance organizations, received due attention, a good degree of interest, and unanimity of feeling, being manifested in them all. No changes were made in the officers for the year to come. The brethren were pleased to meet Elder Haskell again and hear from his lips concerning the good work of the Lord in other and foreign fields. His words of courage and faith greatly cheered and strengthened those who were present. Elder E. W. Farnsworth was also present from Massachusetts, and enjoyed much freedom in presenting the truth to the people. The social meetings were free and interesting. Many expressed themselves that they had received a special blessing at the meeting, and that it was the best meeting they had ever attended. But what perhaps shows as much as any other act the interest of the brethren in Vermont in the cause, was the willingness with which they took hold to aid the work financially. Though not strong in numbers or in wealth, they cheerfully pledged three thousand dollars toward the one-hundred-thousand-dollar fund, and raised nearly five hundred dollars to meet camp-meeting expenses and other outlays in their own Conference the past season. Would brethren everywhere do as well in proportion to their ability, the needed amount would soon be raised. The early closing meeting, Tuesday morning, was the best of the feast. One hundred and twenty-seven spoke in less than an hour, and Brother T. H. Purdon was ordained to the work of the gospel ministry. Thus closed in the old Green Mountain State, another meeting of believers, who are of good courage to still press on in the work. U. S. Nimes, France.
By D. T. Bourdeau
As our brethren will be naturally anxious to know how we are getting along after the difficulties reported not long since, I would say:— We have now held twenty-eight meetings; and are having as calm a time as we ever had in America. At 8 o’clock every morning, we hold a practical Bible-reading at the tent, for the benefit of the workers. Sundays and Tuesdays, at 4 P. M., we hold Bible-readings at the tent for all our hearers who are disposed to attend. Fridays, at 3 P. M., some of us speak in a private house, where we have been accustomed to hold meetings for months. Sabbaths we hold a meeting at my house; and once or twice a week two of us hold a meeting at Vergeze. Seven or eight persons at Nimes have decided to obey. Our corps of laborers consists of James Ertzenberger, Albert Vuilleumier and D. T. Bourdeau, preachers; J. D. Comte, colporter evangelist; and J. P. Bodant, colporter from the church at Brouges. We are thankful to God that running a tent in old France is a problem which is being worked out triumphantly, though not without difficulties, of which I may speak in my next communication.