THE second coming of Christ is a subject of great importance to the church. This is evident from the amount of testimony relative to it, in connection with the resurrection of the just and the judgment, found both in the Old and New Testaments. The inspired writers, in their threatenings against the ungodly, in their words of hope and encouragement for the saints, and in their exhortations to repentance and holy living, hold up the great fact of the second coming of the Son of man, as that which should alarm and arouse, and also comfort the people of God.
Before Adam passed from the stage of life, Enoch, the seventh in the line of his descendants, proclaimed this doctrine in the ears of the impenitent, “Behold,” said he, “the Lord cometh with ten thousand of his saints, to execute judgment upon all.” Jude 14. And as we pass from book to book through the Bible, we find that the prophets, Jesus, and the apostles, have made the same use of the doctrine; and in the very last book, John describes a coming day, when all classes and ranks of men, because they have not prepared for the coming of Christ, will call for rocks and mountains to fall on them, and hide them from the overwhelming glory of his presence, as he appears in the clouds of heaven. Rev. 6:14–17.
Christ’s coming is also held prominently forth in the sacred writings, as the time when the righteous will be rewarded. “When the chief Shepherd shall appear,” says Peter, “ye shall receive a crown of glory that fadeth not away.” 1 Pet. 5:4. And Paul looks forward to the day of Christ’s appearing as the time when not only he, but all who love the appearing of their Lord, shall receive the crown of righteousness which is laid up for such. 2 Tim. 4:8.
Most frequently, however, is this great doctrine used as an incentive to repentance, watchfulness, prayer, and holy living. “Watch,” is the emphatic injunction of the Son of God in connection with the numerous declarations of his second coming in the gospels.
Paul exhorts to deny ungodliness and worldly lusts, and to “live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.” Titus 2:12, 13.
James says, “Be ye also patient; stablish your hearts; for the coming of the Lord draweth nigh. Grudge not one against another, brethren, lest ye be condemned. Behold, the Judge standeth before the door.” James 5:8, 9.
Peter says, “But the end of all things is at hand; be ye therefore sober, and watch unto prayer.” 1 Pet. 4:7. And again, “What manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of God.” 2 Pet. 3:11, 12.
Such is the use which holy men, who spoke as they were moved by the Holy Ghost, have made of the doctrine of the second coming of Christ. Have not they, therefore, lost the spirit of the gospel, who openly contend against so prominent and weighty and precious a doctrine, or who even pass it by in silence?
Ministers and popular professors may cast this doctrine aside as not essential to the Christian faith; nevertheless, it may be traced through the Sacred Scriptures, as made prominent by prophets, Jesus, and apostles. The Bible dwells upon essentials. It does not deal in non-essentials. When the Lord in his word gave his people a rule of faith and practice, he was careful to leave the non-essentials all out. Hence, “All Scripture is given by inspiration of God, and is profitable for doctrine.” 2 Tim. 3:16. And let all the people say, Amen!
But the doctrine of the second appearing of Christ, made so very prominent in the Scriptures, is lost sight of by those who receive theories not found in the Scriptures. Thus the fulfillment of all the threatenings of God’s word, relative to the swift approaching day of wrath, and the revelation of the Son of God in flaming fire, to destroy the inhabitants of the earth, as they were once destroyed by water, are put far into the distant future, if not completely lost sight of, by the unscriptural doctrine of the world’s conversion and the temporal millennium.
The second personal appearing of Jesus Christ is most absurdly applied to several different things. Some teach that death is the second coming of Christ. This is not only a violation of plain Scripture declarations, but of the laws of language. There can be but a single second advent of Christ; while this misty sentiment has as many appearings of Jesus as there are deaths. The early disciples did not receive the idea that death was the second coming of Christ.
Peter, seeing the beloved John, saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou me. Then went this saying abroad among the brethren, that that disciple should not die; yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?” John 21:21–23. So far were the disciples from holding that death was the second coming of Christ, that when they understood their Lord to intimate that John might remain until his return, they at once concluded that he would not die.
And what foggy theology is this, that makes death the second appearing of Christ? He is coming as the Life-giver, and the believer’s best friend. Death is the life-taker, and man’s last enemy. 1 Cor. 15:26. Christ is coming to give life to the just, and to “destroy him that hath the power of death, that is, the devil.” Heb. 2:14. The devil has the power of death, and in the providence of God, is permitted to send the barbed arrow even to the heart of the just, lay him low in death, and lock him in the tomb. But the Life-giver, having passed under the dominion of death, and having been gloriously raised from the embrace of the grave, triumphantly says, “I am he that liveth, and was dead; and behold I am alive forevermore, Amen; and have the keys of hell [hades, the grave] and of death.” Rev. 1:18. The devil holds the power of death. Christ holds the keys of death and the grave, and at his second appearing he will unlock the tombs of the just, break the power of death, their last enemy, and lead them forth to immortal and eternal scenes of glory.
Again, conversion is said to be the second coming of Christ. Then there are as many second comings of Christ as there are conversions. There can be but one second appearing of Christ. And again the manifestations of the Holy Spirit are said to be the second advent of Christ. Hence, men talk of the spiritual coming of Christ, and his spiritual reign for one thousand years. But here, also, they are involved in the difficulty of a plurality of second comings of Christ; for in this case they would have Christ appear at each gracious manifestation of the Holy Spirit. There can be but a single second advent of Christ.
The distinction between the manifestations of the Holy Spirit and the personal presence of Christ at his second appearing is made very plain in the Scriptures. Says Jesus, “I will pray the Father, and he shall give you another comforter.” John 14:16. This language implies the distinct existence of more than one comforter. When Christ was with his people, he was their comforter. In his absence, the Father was to send another comforter, even the Spirit of truth. During the absence of the Son the Holy Spirit was to be his representative, and the comforter of his sorrowing people.
The facts in the case are distinctly stated in the following impressive words: “But now I go my way to Him that sent me.” “It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you. But if I depart I will send him unto you. And when he is come he will reprove the world of sin, and of righteousness, and of judgment.” John 16:5, 7, 8.
And again Shakers see the second appearing of Christ in the person of Ann Lee. And the Mormons see the fulfillment of the prophecies relative to the coming and kingdom of Christ in the gathering of “the Latter-day Saints.” And the Spiritualists generally agree in saying, Lo, here is the second advent of Christ in the manifestations of Spiritualism.
In the prophetic discourse of Matt. 24 and 25, covering the entire Christian age, our Lord, after speaking of the tribulation of the church under papal persecutions, says of our time: “Then if any man shall say unto you, Lo, here is Christ, or there, believe it not. For there shall arise false christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.” Matt. 24:23, 24. The word then in this passage points to a specific period of time when, “Lo, here is Christ, and Lo, he is there,” would be heard. Our Lord here describes the spiritual deceptions of the present age. False christs arose not far from the first advent, to deceive the Jews in regard to that event (Matt. 24:5); likewise false christs and false prophets have arisen at this day to deceive the people on the subject of the second advent.
And from the modern and popular error of the temporal millennium and the spiritual reign of Christ have grown those mystical applications by which the plainest declarations of Scripture relative to the second appearing of the Life-giver, are applied to death, to conversions, to the manifestations of the Holy Spirit, to Shakerism, to Mormonism, and to Spiritualism.
How forcible, then, are the words of Christ when applied to the subject before us: “Then if any man shall say unto you, Lo, here is Christ, or there, believe it not.” Matt. 24:23. No one need fail to see who the men are that are crying, “Lo, here is Christ, and, Lo, he is there!” The Lord continues, in verses 25, and 26: “Behold, I have told you before. Wherefore, if they shall say unto you, Behold, he is in the desert; go not forth; behold, he is in the secret chambers; believe it not.” Our Lord is here dwelling upon what he had just before told them. His subject is still the teachings of those who cry, “Lo, here is Christ!” “Lo, he is there!” If the Mormons say, “Behold he is in the desert,” the injunction of our Lord is, “Go not forth.” Or, if you hear proclaimed from the popular pulpits of our time, “Behold, he is in the secret chambers,” Christ’s second coming is spiritual, or at death or at conversion, “believe it not.”
And why not receive such mystical teachings? The reason is given in the next verse: “For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.” Our Lord has not only pointed out false prophets, and warned us against their mystical teachings, but he has, in contrast, set before us the manner of his second coming in the plainest terms. The vivid lightning, flashing out of the distant east, and shining even to the west, lights up the whole heavens. This, probably is the most appropriate figure that our Lord could employ to illustrate the flaming glory that will attend his second advent, when he shall come attended by all the holy angels.
The presence of only one holy angel at the new sepulcher where Christ lay in death, caused the Roman guard to shake, and become as dead men. The light and glory of a single angel completely overpowered those strong sentinels. The Son of man is coming in his own kingly glory and in the glory of his Father, attended by all the holy angels. All the holy angels are coming with the Lord. Not one will be left in heaven. The number of angels round about the throne, as the body-guard of the Son of God, are “ten thousand times ten thousand and thousands of thousands.” See Rev. 5:11. And Paul speaks of the heavenly messengers as “an innumerable company of angels.” Heb. 12:22. What grandeur! what dazzling brightness! when the King of kings shall come down the lighted vault of heaven, attended by all the angels of the heavenly world! Then the whole heavens will blaze with glory, and the whole earth will tremble before him. J. W.
Thoughts on the Book of Daniel.
By Uriah Smith
CHAPTER XI—CONTINUED.
VERSE 24. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers' fathers; he shall scatter among them the prey, and spoil, and riches; yea, and he shall forecast his devices against the strongholds, even for a time.
The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers, or the fathers' fathers, namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings' leaving by legacy their kingdoms to the Romans. Rome came into possession of a large portion of its tributaries in this manner.
And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the ægis of the Roman power.
To the latter portion of this verse, Bp. Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. "Even for a time," doubtless a prophetic time, 360 years. From what point are they to date? Probably from the event brought to view in the next verse.
Verse 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand; for they shall forecast devices against him.
By verses 23 and 24, we are brought down this side of the league between the Jews and the Romans, B. C. 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time? They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief glance at the circumstances that led to this conflict.
Mark Antony, Augustus Cæsar, and Lepidus, constituted the triumvirate which had sworn to avenge the death of Julius Cæsar. This Antony became the brother-in-law of Augustus, by marrying his sister Octavia. Antony was sent into Egypt on government business, but fell a victim to the arts and charms of Cleopatra, Egypt's dissolute queen. So strong was the passion he conceived for her, that he finally espoused the Egyptian interests, rejected his wife Octavia to please Cleopatra, bestowed province after province upon the latter to gratify her avarice, celebrated a triumph at Alexandria instead of Rome, and otherwise so affronted the Roman people, that Augustus had no difficulty in leading them to engage heartily in a war against this enemy of their country. The war was ostensibly against Egypt and Cleopatra; but it was really against Antony, who now stood at the head of Egyptian affairs. And the true cause of their controversy was, says Prideaux, that neither of them could be content with only half the Roman Empire; for Lepidus having been deposed from the triumvirate, it now lay between them, and each being determined to possess the whole, they cast the die of war for its possession.
The battle was fought, September 2, B. C. 31, at the mouth of the gulf of Ambracia, near the city of Actium. The stake was the world for which these stern warriors, Antony and Cæsar, now played. The contest, long doubtful, was at length decided by the course which Cleopatra pursued. For she, frightened at the din of battle, took to flight when there was no danger, and drew after her the whole Egyptian fleet. Antony, beholding this movement, and lost to everything but his blind passion for her, precipitately followed, and yielded a victory to Cæsar, which, had his Egyptian forces proved true to him, and had he proved true to his own manhood, he might have gained.
This battle doubtless marks the commencement of the "time" mentioned in verse 24. And as during this "time," devices were to be forecast from the stronghold, or Rome, we should conclude that at the end of that period, western supremacy would cease, or such a change take place in the empire, that that city would no longer be considered the seat of government. From B. C. 31, a prophetic time, or 360 years, would bring us to A. D. 330. What took place in that year! The seat of empire was removed from Rome to Constantinople, by Constantine the Great. See Encyclopedia Americana, Art., Constantinople. U. S.
(To be continued.)
General Conference.
THE enlargement of the work in all its departments, and the consequent necessity of devising ways and means to most effectually improve the openings which God in his providence is placing before us, seemed to demand a special session of the General Conference, to be held in Battle Creek, Mich.
The Conference met March 1, 1878. There was a more general representation by delegates than had been anticipated. Twelve States were thus represented, and letters were received from other Conferences, and from most of our missionaries All evidently came together with the same views and feelings in regard to the work. God is speaking to us by his providence in opening ways before us faster than we can fill them; a great and solemn work is upon our hands; how can we accomplish it more expeditiously and to the best advantage, was the great question to the solution of which the brethren addressed themselves with faith and zeal.
On the Sabbath the house of worship was filled to overflowing. Extra seats were put into every available space, and chairs into every remaining crook and corner. The congregation surged up to the pulpit steps, and upon the gallery stairs, and many stayed away because they knew that the house would not afford even standing room for all who wished to come. The occasion furnished an excellent text for the subject of a new meeting-house in Battle Creek, which was considered by the Conference. A stirring discourse was given by Elder Canright in the forenoon and by Elder Haskell in the afternoon.
The president, Elder James White, being absent, the meeting was called to order by the secretary, and Elder S. N. Haskell was chosen president pro tem. Prayer was offered by Elder Canright; and the object of the meeting, and a general view of the business to come before it, was presented by the chairman.
Twenty-two delegates were present, representing twelve States. Letters were read from the presidents of several State Conferences; and remarks were made on matters introduced in these letters by Elders Haskell, Canright, St. John and Farnsworth. Communications were also presented from Elders Matteson and Bourdeau, and from Elder Lane of Virginia, and Elder Burrill of Alabama.
Letters were read from Elder Andrews of Bale, Switzerland, and Dr. Ribton of Naples, Italy; which called out full remarks upon the European mission by W. C. White, D. M. Canright, H. W. Decker, and J. H. Waggoner. A resolution was thereupon offered and adopted, expressing thankfulness for the success of the European mission, and the openings for a wide-spread work among the nations, and appealing to the friends of the cause to donate of their means to sustain the mission, as the General Conference Committee may suggest.
Interesting remarks were also made on the extent of the work, the greatly increased demands, and the more complete facilities now possessed by the offices of publication, and other branches of the cause, for a rapid and extended work.
The immediate necessity of help for the cause in Italy and other portions of Europe was considered. The demands upon the European mission having been such, that, under the most careful management, it has overdrawn its funds to the extent of about $2,000, it was resolved to recommend and invite further $100 donations and smaller sums to aid in this branch of the work. It was also resolved that the Conference recognize the providence of God in the success which has attended the mission in Denmark, and that in consequence of the increased magnitude of the work there, the Conference shows its sympathy with Elder Matteson and interest in his work by rendering him all the assistance in its power, and by sending him, as soon as arrangements to that effect can be made, an assistant; and also to recommend him to procure a tent for his use, friends of that mission to assist by their means to this purpose.
Matters in reference to the Battle Creek College, Health Reform Institute, camp-meetings, quarterly meetings, Sabbath-schools, etc., were deliberated upon and resolutions adopted.
The Sonship of Christ.
By Dudley Marvin Canright
(Continued.)
THE PRE-EXISTENCE OF CHRIST.
THAT the Lord Jesus Christ, the Son of God, did exist as a personal, intelligent being, separate from the Father, before he was born of the virgin Mary, or even before this world was created is very plainly taught in the Scriptures. We have no sympathy with that doctrine which begins the existence of Jesus Christ with his birth in Bethlehem. Many trinitarians, as Dr. A. Clarke, held that his Sonship commenced at this time, that he was never the Son of God before that time. The unitarians claim that Jesus of Nazareth who was called the Son of God, absolutely began his existence here the same as any man, and that neither his soul, body, or spirit ever had a conscious existence before his birth in Bethlehem. We regard all these positions as being utterly false, and the last two in particular, as being exceedingly derogatory to the honor and character of Christ. It degrades him to a mere man, than which nothing could be farther from the truth, as we shall see presently.
It is not only directly and positively stated many times that he did exist before he was born into this world, but it is strongly implied times without number. Let us read a few scriptures: "And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was." John 17:5. This is certainly a plain, unequivocal, unvarnished statement that he did exist with the Father in glory before this world existed. Again in verse 24 he says: "For thou loved me before the foundation of the world." Did God love a non-existence? Once more: "For I came down from heaven, not to do mine own will, but the will of him that sent me." John 6:38. If Christ began his existence like any other child, when he was born of Mary, then he never came down from heaven, never was in heaven, never saw the Father no more than John the Baptist, the prophet Daniel, or any other holy prophet.
Again he says: "What and if ye shall see the Son of man ascend up where he was before?" John 6:62. Why talk of ascending up where he was before if he had never been there before? No such thing as this is ever said of any other man. Once more: "And no man hath ascended up to heaven, but he that came down from heaven." John 3:13. When he compares himself with Abraham, he says: "Before Abraham was I am." John 8:58. How could this be if he did not live before he came into this world? The unitarian replies that he existed in the purpose of God; but it is just as true that all things existed in the purpose of God. Did not Abraham, Jeremiah, John the Baptist, Paul and all these prominent characters live in the purpose of God from the beginning? Why, then say that Christ existed in the purpose of God more than the others? This will not do, besides it is not what it says. Then again Micah, one of the Old Testament prophets in predicting the birth of Christ, points him out as one who had been from everlasting. Micah 5:1, 2.
All are familiar with the first chapter of John. This has been called the stronghold of trinitarians and the dread of unitarians; but the simple truth is very plain. It does not show that the Son of God did exist with the Father before the world was, and that he made the world. Thus it reads:—
"In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life, was the light of men." "He was in the world, and the world was made by him, and the world knew him not." John 1:1-4, 10.
But does it not say that the Word was God? Yes; and it says that he was with God. Being the Son of God, of course he is properly called God. That is his name; but he was not the very and eternal God himself, for it says that he was with God. If he was with God this implies that he was distinct from God the Father. The first chapter of Hebrews is also a strong testimony upon the pre-existence of Christ. Thus Paul says;—
"Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds." "And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands." "And as a vesture shalt thou fold them up, and they shall be changed; but thou art the same, and thy years shall not fail." Heb 1:2, 10, 12.
This is too explicit to be evaded. This Lord Jesus Christ, God's Son did lay the foundation of this earth, and the heavens are the work of his hands. They shall perish, says the apostle, thou shalt remain; they shall be changed but thou art the same and thy years shall not fail. The apostle compares Christ in existence with the very existence of the earth and even of the heavens and says in direct terms that Christ existed before they did, and that he made them, and therefore that he will also exist after they shall have passed away. This is certainly strong testimony to the pre-existence of our Saviour. But his pre-existence and exalted character is even more forcibly set forth if possible by Paul in his letter to the Colossians. Of Christ he says, "Who is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him." Col. 1:15, 16. Language could not be more comprehensive than this. He says, "By him all things are created." Then he specifies what they are. All things that are in heaven, or that are in the earth. But he does not leave it here. He says that he created everything that is visible or invisible. Then he mentions thrones, dominions, principalities. What a mighty Saviour we have!
That Jesus did exist with the Father before he came into the world, he asserts time after time. He says: "I came forth from the Father, and am come into the world; again, I leave the world, and go to the Father."
Where did he go when he left the world? He returned to his Father where he was before he came into the world. Did he have no existence before he came into the world? Then he has gone into non-existence again if he has returned where he was before he came. Another testimony from Paul upon this question is very decisive: "For ye know the grace of our Lord Jesus Christ, that, though he was rich yet for your sakes he became poor, that ye through his poverty might be rich." 2 Cor. 8:9. The apostle says that Jesus Christ was once rich, but he became poor for our sakes. When was he rich? When did he become poor? He certainly was never rich while on this earth from the day of his birth till his death. Therefore this must refer to the riches and honor which he had in heaven, and which he gave up and left when he came into this world. Any other explanation to this text cannot be made.
In the very first chapter of Genesis we have a manifest reference to the existence of the Son of God at that time. "And God said let us make man in our image." Evidently this was the Father counseling with the Son. There were two of them. Testimony almost without limit might be given proving the pre-existence of Christ; but as this is generally admitted except by the unitarians, we leave it here.
D. M. CANRIGHT.
Report from Denmark.
By John G. Matteson
I HAVE held meetings in Hostrup, Alstrup and Tylstrup since my last report. In Hostrup there is a brother who has observed the Sabbath for eleven years. His wife is united with him in the faith. We held one meeting in his house. The neighbors came in and listened attentively to a sermon on the reasons for our faith and hope.
On the Sabbath, February 2, we had a prayer-meeting in Alstrup, and felt that the Spirit of the Lord was present. We organized the same day a Sabbath-school and Bible-class. In the afternoon, all the seats in the meeting-house were full. The people here are very willing to hear, but they are certainly very slow to obey the truths of God's word.
The following week we held two meetings in the same place, besides visiting families and holding prayer-meeting, Sabbath-school, and Bible-class on the Sabbath. There is a large field of labor here, which we cannot soon get through with. Besides, we have invitations to preach, in several other places in Vendsyssel. There is four times as much work as I can attend to.
The truth is also making an entrance into Norway. I have for some time corresponded with some friends there, and sent them some of our publications. In Bergen there are four persons who have commenced to observe the Sabbath of the Lord, and they are temperance men. They write that there are others whom they hope to win to the truth, and that there are many who are willing to hear. In Romedal there is a brother who preaches to the people and holds the same views that we do. He is a homeopathic physician.
In Norway and Sweden there is much more religious awakening than in Denmark. And in Denmark the most promising field is Jylland, especially the northern part. This both the Methodists and Baptists recognize. But there is no one who could have charge of the work begun here if I should go into new fields. Is there not at least one active brother who could come to help us in the spring, so that we could start a mission in Norway during the summer, if this should be the will of God, and the desire of our brethren?
In Tylstrup I have held six meetings. The friends have obtained a place to hold meetings, and have hired it for a year. It will seat about sixty persons. About one hundred and forty came to our first meeting. Several were obliged to stand outside. The word spoken has already, through the blessing of God, accomplished much good.
JOHN G. MATTESON.
February 14, 1878.
Excellence Without Conceit
To EXCEL in anything valuable is great, but to be above conceit on account of our accomplishments is greater.
Doing Good Without Delay
He who waits to do a great deal of good at once, will never do any.
Reports from the Field.
By Editor
(Condensed from Review and Herald.)
Massachusetts.
EAST SALISBURY.—This is a place two miles from Newburyport, just across the Merrimac river. Elder Stone came here, February 23, to assist Elder Haines in a course of lectures. Elder S. writes: "Elder Haines being called from the place to attend the funeral of his mother, the burden of the meeting fell on me. I have spoken four times, and have sold $2.85 worth of books. The audience, at first was small, but has increased to about seventy. The Methodists have appointed meetings for about every night ahead; and they don't see why we should still be 'harping upon Daniel, where Miller was years ago.'"
SOUTH AMHERST.—Meetings have been held here since February 8, by Brother Robinson. He reports several having embraced the Sabbath by reading, previous to his meetings, and some of these very interesting cases. One, a deacon of a Congregational church, to whom the SIGNS had been sent, after reading it about a year, felt almost impelled to take hold of the truth; but the opposition was so strong that he did not until about six months ago. Brother R. says: "At our first Sabbath meeting here, two weeks ago, this brother, with a son, came to the meeting. The son had heard much against our people and came with his father to see, I suppose, how fanatical we were and so induce his father to give up; but the truth took hold of his heart, and he went home deeply interested. Last Sabbath he came back, bringing the testimony with him that he had made up his mind to keep God's holy Sabbath with his father. It was a precious season. The father shed for joy, and nearly every one in the house was in tears. Three others made a start to serve God at the same time." Now, within a radius of eight miles, there are about twenty-five Sabbath-keepers where a year ago there were but five.
Wisconsin.
EAU GALLE.—Brother S. Fulton writes: "We closed our labors at this place to-day, February 25. Thirty-one have signed the covenant. They have a weekly prayer-meeting and a good Sabbath-school. Forty-two attended last Sabbath. Others are convinced of the truth, and seem favorable; we trust they may have courage to obey. The minister who opposed us has since acknowledged that we have the truth on the Sabbath question."
Iowa.
STATE CENTER.—Elder G. V. Kilgore writes: "Our meetings twelve miles south of State Center is still in progress, and the interest in the minds of the people is deeper than ever. The house is well filled every evening. We have had three Sabbath meetings. Five have signed the covenant, and others, we think, will soon commence to keep the Sabbath."
Minnesota.
PLEASANT GROVE.—Elder D. P. Curtis writes: "Ten have united with the church here, and there are others who will probably come in. The lumber is mostly on the ground for a new church. There are several places where they are anxiously waiting for help. We hope to commence in one of them as soon as the roads become passable."
Alabama.
BLADEN SPRINGS.—The work is still progressing here. Elder Burrill writes: "I have never seen such a willingness to hear in any community. Two Baptist ministers have become quite interested and anxious to investigate our views. One is quite fully satisfied upon the Sabbath and some other points of present truth. I sold the other the prophetic chart and more than 1,300 pages of reading matter. I never have seen such a willingness to read by any people. If our brethren north could realize what they can accomplish they would all be very willing to send the SIGNS south more freely. It appears to us as though God was fitting the people here for the last message. This is a very promising field for tract and missionary workers, and four offer is still good to furnish readers for any who want to send the SIGNS."
Georgia.
REYNOLDS.—Elder Taylor writes: "Since my last report, two more in this place, have commenced to observe the Sabbath. Others are reading and becoming convinced that these things are so. I have given away much reading matter. It has created an interest to hear preaching. The fields are all white for the harvest, but where are the reapers?"