The Doctrine of the Second Advent of Christ Was Known to the Patriarchs.
By John Nevins Andrews
IN our last number we showed that the prophecy of Enoch concerning the second advent of Christ (Jude 14: 15) was known to the entire ten generations which preceded the deluge. But was the doctrine of the second advent of Christ known also to the patriarchs Abraham, Isaac, and Jacob, the fathers of the Hebrew race? Noah was not born till after the translation of Enoch; but six generations of the ancestors of Noah were able to repeat to him the prophecy of Enoch, and to confirm that prophecy by the history of his godly life, and of his translation to Heaven in a chariot of fire. These six generations of witnesses were Lamech, Methuselah, Jared, Mahalaleel, Cainan, and Enos, the grandson of Adam.
Noah lived after the flood during the period of 350 years. Gen. 9:28, 29. His life was continued till he had seen ten generations of his descendants. These were Shem, Arphaxad, Salah, Eber, Peleg, Reu, Serug, Nahor, Terah, and Nahor. He died when Nahor was 58 years of age, and two years before the birth of Abraham. Gen. 11:10-27. St. Peter tells us that Noah was a preacher of righteousness. 2 Pet. 2:5. Noah was well instructed concerning the doctrine of the second advent, and concerning the life and the translation of Enoch, and was able to teach these things to ten generations of his descendants. Though Noah died two years before the birth of Abraham, yet the latter had the privilege of conversing with Shem, the son of Noah, 150 years; with Arphaxad, his son, 53 years; with Salah, his son, 88 years; and with Eber, his son, 145 years. These had listened during several centuries to the preaching of Noah.
In particular, Abraham had the great privilege of conversing with Shem during 150 years, and Shem had not only been instructed by Noah, his father, during 448 years, but also by Lamech, the father of Noah, and grandson of Enoch, during 93 years, and what was still more interesting, by Methuselah, the father of Lamech, and the son of Enoch, during 98 years. The instruction of Abraham by Shem during 150 years was therefore of the highest value to Abraham, as it gave him all the knowledge of divine truth possessed by Noah and Enoch. Shem was able to converse also during 50 years with Isaac, the son of Abraham. Compare Genesis, chapters 5, 9, 11, and 21.439We know then from these facts that Abraham and Isaac were well instructed concerning the prophecy of Enoch, and concerning his translation. But we have other facts which clearly prove that Abraham understood the second advent of Christ and the resurrection of the just. Christ said to the Jews: “Your father Abraham rejoiced to see my day; and he saw it and was glad.” John 8:56. And on another occasion he showed that his day was the day of his second advent. He said: “For as the lightning that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day.” Luke 17:24. We are certain, then, that in vision Abraham beheld the second advent of Christ.
According to Paul, Abraham, Isaac, and Jacob dwelled together. “By faith he [Abraham] sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise.” Heb. 11:9. There was therefore an excellent opportunity for Abraham to instruct his son and grandson concerning the great truths which he had learned respecting the second advent of Christ and the day of Judgment. We know that Abraham was faithful in the performance of this sacred duty, for God says of Abraham: “I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him.” Gen. 18:19.
The apostle also informs us that Abraham looked for the New Jerusalem: “For he looked for a city which hath foundations, whose builder and maker is God.” Heb. 11:10. This city will not come down from God out of Heaven until the day of Judgment arrives. Rev. 20 and 21. We know therefore that Abraham looked forward to the second advent of Christ and to the day of Judgment for the fulfillment of the promise, and that Isaac and Jacob shared this hope with him. Heb. 11:9, 10.
Paul said to Agrippa: “I stand and am judged for the hope of the promise made of God unto our fathers.” Acts 26:6. These fathers were Abraham, Isaac, and Jacob. Then he defines this hope by saying: “Why should it be thought a thing incredible with you that God should raise the dead?” Verse 8. The promise made to the fathers could only be fulfilled by the resurrection of the dead, and this was well understood by them, for they saw the fulfillment afar off.” Heb. 11:13. This fact is confirmed by Stephen when he says that God did not give to Abraham so much of the land of promise as would suffice for him to set his foot on, yet he promised to give it to him for a possession, and to his heirs also. Acts 7:5. It is certain therefore that Abraham looked forward to the resurrection of the just, at the second advent of Christ, for the fulfillment of the promise made to him by God. And this is confirmed by the declaration of St. Paul, that the resurrection of the dead was not only his hope personally, but also the hope of Israel, and the hope of the promise made of God unto the fathers. Compare Acts 23:6; 24:15, 21; 26:6-8; 28:20.
The city of Sodom was destroyed just before the birth of Isaac. Compare Genesis, chapters 18, 19, and 21. Christ said that it should be more tolerable in the day of Judgment for Sodom than for the Jews who rejected him. Matt. 10:15; 11:24. This shows that the men of Sodom will appear at the judgment-seat of Christ. We must therefore conclude that the Sodomites had some knowledge of the day of Judgment. Let us see how this could be. 1. Lot dwelled among them and was called in derision a judge. Gen. 19:9. But Lot had long been associated with Abraham, and was therefore familiar with all that Abraham knew concerning the second advent and the Judgment. It was the unpopular preaching of Lot that caused him to be called a judge. 2. Abraham, to whom God had given so great light on this subject, dwelled but a short distance from Sodom. Gen. 19:27, 28. 3. Melchisedek, who was greater than Abraham (Heb. 7:1-7), and who was the express representative of Christ, also dwelled near Sodom. Gen. 14. 4. Shem, who had witnessed the deluge, and who had conversed many years with Methuselah, the son of Enoch, and with Lamech, his grandson, lived till fifty years after the destruction of Sodom. The men of Sodom had therefore the means of great light concerning the second advent of Christ and the day of Judgment. Certainly Abraham, Isaac, and Jacob well understood these great truths, and when Jacob died in Egypt, not having received the promise, he fell asleep in the confident assurance that the promise would be fulfilled to him in the resurrection of the just. J. N. A.
England’s Responsibility for Heathen Idols
It is stated that the idols now worshiped in India and Africa are for the most part manufactured in England. These are frequently sent out in the same vessels which carry Bibles and other religious literature for the conversion of the heathen. Adding this to the opium enormity forced upon China by British guns, the great Christian nation "upon whose possessions the sun never sets," is carrying a fearful load of responsibility.
Melchisedek.
By Editor
THE question is asked us how we reconcile our views of Melchisedek with the following words from the "Spirit of Prophecy," Vol. 2, page 396, concerning Christ: "Ask Abraham, he will tell you, It is Melchisedek, King of Salem, King of Peace." We see no difficulty in this. King of Salem is king of peace, for "Salem" means "peace." Melchisedek is formed from two Hebrew words, melek, king, and zedek, righteousness. Christ is truly Melchisedek, in the sense that he is truly the king of righteousness, but he is not that Melchisedek of Gen. 14, who was a type of Christ. He is the antitype—a priest after the order presented by him in Gen. 14. In that type Abraham saw Christ, as truly as Israel saw him in Aaron, or in the sin-offering. Because he was the Lamb of God, an offering for sin, he was not the lamb offered in the sanctuary on earth.
Ezekiel, speaking of the final restoration of God's people, more than four hundred years after the death of King David, said: "And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And the Lord will be their God, and my servant David a prince among them; I the Lord have spoken it." Eze. 34: 23, 24.
By this shall we conclude that David was actually Christ? and that, when the kingdom is restored, David will again reign over it, he being truly the Messiah? No; we shall not. Yet we have just as strong reason for this conclusion as we have for the belief that Melchisedek of Gen. 14 was Christ. Abraham saw Christ in Melchisedek, just as Ezekiel saw Christ in David. Melchisedek represented Christ in his priesthood, even as David represented him in his future reign and kingdom. He is a priest "after the order" of the first; he will be a king in the line of the second. We willingly rest with our readers the argument on this subject in the SIGNS of September 20.
LUTHER LEE, in his “Theology,” p. 375, presents the following criticism on Col. 2:16. The text reads thus: “Let no man therefore judge you in meat, or in drink, or in respect of a holy day, or of the new moon, or of the Sabbath days.”
On which Mr. Lee says: “To what Sabbath does the apostle refer? He uses the Greek word sabbaton, which is everywhere used to denote the seventh-day Sabbath, without giving any notice that he means anything else; and while by a holy day and the new moon, he includes all other feasts and rests which might be called sabbaths, he leaves nothing but the seventh-day Sabbath to be meant by the sabbath days.”
The arguments which Mr. Lee presents to show that Paul refers to the seventh-day Sabbath in Col. 2:16, and that, consequently, that Sabbath is not binding on Christians, are these: First, the apostle uses the word sabbaton, which everywhere denotes the seventh-day Sabbath; and, secondly, the other terms used in the text cover all other kinds of sabbaths, so that this word must refer here to the seventh-day Sabbath.
He evidently designed to convey to the mind of the reader the idea that the term sabbaton, always and in every place, means the seventh-day Sabbath; and we can see the object of this; for unless it does always have this meaning, his argument on the use of the term here is null and void. But it will be noticed that he does not directly assert this; nor do we think he would be willing to so far risk his reputation as a scholar as to make such a declaration. He says the term sabbaton “is everywhere used to denote the seventh-day Sabbath;” which is true so far as the fact is concerned that whenever the seventh-day Sabbath is spoken of, the term sabbaton or its synonym, sabbata, is used. But it is quite another thing to say that the word sabbaton never means anything else, as he evidently designed to have the reader understand. It may be used to denote the seventh-day Sabbath in every instance where Sabbath is brought to view; and yet it may have a much wider signification, and be applied, in other places, to other objects.
The question to be decided is, Does the term sabbaton ever refer to the ceremonial sabbaths of the Jews? If it does, then the apostle may have used it in that sense in Col. 2:16; and the argument of Mr. Lee so far falls to the ground. We therefore refer the reader to Lev. 16:31; 23:32; and 25:2, 4, 6, as found in the Septuagint, where he will see that the term Sabbaton is used in reference to the day of atonement, one of the yearly sabbaths of the Jews, and is even applied to the seventh year in which the land should rest.
This is conclusive on this point. But there is in New Testament evidence enough that the term sabbaton does not always mean the seventh-day Sabbath. Every lexicon tells us that it sometimes means the whole week, the interval from Sabbath to Sabbath; and Luke 18:12 furnishes an instance where it must have this signification.
So much for his argument on Sabbaton. Let us now look for a moment at his other statement, that the remaining terms in Col. 2:16, namely, the “holy day” and “new moon” include all other feasts and rests which might be called sabbaths, so that the term sabbaton is necessarily restricted to the seventh-day Sabbath. The term translated “holy day” is heorte, which is defined by Greenfield, a “solemn feast, public festival, holy day; specially spoken of the passover.” Robinson adds, “Specially (a) The passover, and the festival of unleavened bread connected with it, the paschal festival. (b) The feast of tabernacles.” The passover festival occupied seven days, and the feast of tabernacles, eight. The first and last of these feasts were special days. In them the people were to have a holy convocation, and perform no servile work. They were sabbaths. The other days of the feast were simply holidays, and were designated by this term, heorte; while the solemnity and cessation from labor that pertained to the first and last days called for another title, and they were termed sabbaths. So Kitto says, respecting the feast of the seventh month, and continued eight days, the first and last being sabbaths.” The new moon, noumenia, was another kind of festival, and did not include any which could properly be called a sabbath; that is, no day was a sabbath, or day of rest, on account of its being the festival of the new moon.
Thus we see that the terms, “holy day” and “new moon” are not sufficient, as Mr. Lee asserts, to cover all the subjects which the apostle wished to introduce, namely, the ordinary feast days of the Jews, the new moons, and the sabbaths connected with their feasts; and these latter he designates by the word sabbatone, just as they were designated in the Greek version of the Old Testament then in use.
But there are other considerations which should have been sufficient to save Mr. Lee from so false a criticism upon this text:—
1. The sabbaths here mentioned are those associated with meats, drinks, new moons, and festivals. But the seventh-day Sabbath never was so associated.
2. The sabbaths here spoken of were, like the new moons and feasts with which they were connected, shadows of things to come. But the seventh-day Sabbath never was a shadow; it was instituted before the fall, when, from the very nature of the case, a type could not have existed. This language of the apostle, therefore, in the most emphatic manner, excludes the weekly Sabbath from the days of which he speaks.
3. All that is mentioned in verse 16 is included in the handwriting of ordinances of verse 14, which was against us, and which was blotted out and nailed to the cross. But the seventh-day Sabbath never was a part of these ordinances, as such. It owed its existence to enactments entirely distinct, not being written by the hand of Moses, but being proclaimed by the voice of God from the summit of Sinai, and engraved with his finger upon the tables of stone. And to speak of blotting out such a document would be to say that a person could, with pen and ink, erase the chiseled inscription of the marble monument. If Mr. Lee is correct, Paul did not write by inspiration of God; for that never thus bungles in the use of language.
The word Sabbatone is in the plural, and should here be so rendered. If it was in the singular number, it might with propriety be claimed that it referred to the weekly Sabbath. But being plural, it may properly be so rendered; and the context, showing that it must refer to the ceremonial sabbaths of the Jews, demands that the plural rendering be here given. So if the word days, which our translators have supplied, be omitted, it should be rendered sabbaths. In this manner God speaks of the sabbaths of the Jewish church, when by the prophet Hosea (2:11) he calls them “her sabbaths,” and predicts that they should cease, as Paul here declares that they had ceased. Robinson says sabbatone, in Col. 2:16, has a plural signification.
Mr. Lee’s criticism thus fails in every particular; for, 1. The terms holy day (or feast day) and new moon do not cover the ceremonial sabbaths of the Jews. 2. The term sabbaton is applied to those sabbaths, and is needed in this text to denote them. 3. The sabbaths of this text are associated with ceremonies. 4. They are shadows, or types. 5. They are blotted out. 6. The word is plural. All which considerations prove that the text has no reference whatever to the Sabbath of the moral law; and hence contains no evidence that we are not morally bound to observe it. U. S.
The Christian Sabbath Defended by Sophistry
By Editor
REMARK.—It is quite sufficient to condemn any doctrine or theory that its advocates have to resort to cavils and subterfuges, to false reasonings and even to false statements to uphold it before the world. And no doctrine was ever foisted upon the church which has been advocated by so much error in reasoning and statement as that of the misnamed "Christian Sabbath." What but a lack of proof, and a deep-seated prejudice could lead such a man as Luther Lee to put before the world such a criticism as that noticed above? "Rev. R. G. Baird," a Congregational minister, wrote, and preached, and published two sermons in opposition to the views of Seventh-day Adventists, in which he said the plural form of sabbaton, as found in Col. 2:16, always means the Jewish Sabbath, by which he meant the seventh day. Now the form used in Col. 2:16, the genitive plural, is used in the New Testament ten times, and of these it is eight times used with a prefixed numeral and translated first day of the week! For notice of another "specimen falsehood" see the first editorial of this paper. Now the question arises, Why will people still cling to that which can be upheld only by sophistry and deception? This is a question which ought to receive candid consideration. We think the explanation is found in the fact that the standard of piety in the churches is very low; that there is very little genuine faith in the Bible; and that the majority prefer popularity to the cross of the truth of God.
California Tract and Missionary Society.
THE first meeting of the thirteenth annual session of the California Tract and Missionary Society was called to order by the President, Eld. S. N. Haskell, Sept. 9, at 9 A. M. Prayer was offered by Elder Colcord. The reading of the minutes of the last annual session was waived, and the report of the April meeting, showing the plans of labor for the summer, was read, also the following report of the workings of the Society for the past year:—
The membership of the Society is 699, the number of new members added during the year being 86. There were 1,142 reports returned, which is an increase of 200 over the previous year. Number of families visited, 9,783; increase, 4,776. Letters written, 3,946; pages of tracts given away, 1,195,366; increase, 106,892. Periodicals distributed, 158,564; increase, 74,464. The number of Signs taken in clubs is 2,000; increase, 446. Number of subscriptions obtained to the various periodicals, 2,184; and 1,184 of these are yearly subscribers. In addition to this, 171 yearly subscriptions were taken upon the camp-ground, making 1,355, of which 156 were for the Review and Herald.
During the year, books to the amount of $1,016.47, and $598.42 worth of tracts have been sold, making a total of $1,614.89, not including books sold by subscription. The expense of freight, postage, stationery, furnishing Signs and Good Health to public libraries, etc., is $201.24. On account of the increased agitation on the Sunday question last fall, it was thought advisable to issue a special edition of the Signs previous to the election. Over 300,000 of this edition were sent out, the greater portion of them to the citizens of this State. This cost $1,779.62, the most of which was paid at the time by subscriptions and donations. The remainder, $383.55, has been paid since the quarterly meeting in April, when pledges were made for this purpose and for the support of the Seaman's Mission.
The Seaman's Mission has steadily increased in interest and importance since its beginning, and at present one missionary is devoting all of his time, and two others spend a portion of their time, in the work. They have visited 1,113 ships, and with the officers and crews of these vessels, 176,096 pages of reading matter, and 14,152 periodicals have been left; for these they have paid $174, which shows their interest in the truth.
Donations to the amount of $1,000 have been received from the friends of the cause throughout the State, leaving about $616.45 now due on pledges made last April. A reading-room has been secured, with a library of over one hundred volumes. A general assortment of our publications is kept on hand, and meetings held with those that are interested. The workers also receive fifty copies of the Signs, and a club of each of the foreign papers, with which to supply the ships. A number have been baptized, and many are reported as interested. On some ships the entire crew are keeping the Sabbath, as the result of this work.
The Signs is considered as an important means of forwarding the truth; and experience has proved that the people will read with more interest that for which they pay, hence the plan of obtaining monthly subscribers was adopted. During the short time devoted to this work, more than 1,000 subscriptions were taken, and many of these have renewed for a longer period. This being an experiment, it was thought that the cost would exceed the income; but this has not been the case, as $18.00 above the expense have been received.
The President spoke of the success which has attended the efforts of those engaged in the work of obtaining short-term subscriptions to the Signs. Eld. Israel mentioned the plan of missionary work adopted in connection with the tent-meetings at Downey, Los Angeles County, and the favorable results which attended the Bible-readings. Bro. McClure also gave some of his experience in the missionary work.
The President appointed the following committees: On Nominations—N. C. McClure, John Judson, J. W. Gardner; on Resolutions—W. C. White, M. C. Israel, G. D. Ballou.
The second meeting was held Sept. 17, at 5:30 A. M. Prayer by Eld. Ballou. The minutes of the last meeting were read and approved. The following resolutions were presented:—
WHEREAS, The experience of our colporteurs in many conferences has been such to give us great confidence in the results to be gained by obtaining short-term subscriptions for the Signs of the Times, and following the interests thus aroused by supplying other reading matter; and
WHEREAS, Some would engage in this work who cannot make a second visit; therefore
Resolved, That we recommend to such the plan of taking monthly subscriptions, with the understanding that some Vigilant Missionary Society shall furnish the papers, and follow up the work by correspondence.
Resolved, That we regard with pleasure the increasing usefulness of the Seaman's Mission, and heartily approve of the steps taken in the opening of a reading-room.
WHEREAS, We have arrived at a time in the history of the Message when greater efforts should be made by all our Tract Societies to carry forward the work,
Resolved, That each director be requested to visit every church in his district as often as once in three months, that he may be able to direct the work, and see that a supply of books, tracts, and papers, is provided for the use of the members, and that proper persons are encouraged to act as colporteurs and canvassers, and that he visit families and conduct Bible-readings.
WHEREAS, A revised and enlarged book of instructions has been prepared by the officers of the International Tract and Missionary Society, containing the constitution of International, State, and Vigilant Missionary Societies, besides many valuable hints and suggestions which are indispensable to those who would be successful missionary workers; therefore,
Resolved, That we recommend this book to all who desire to work intelligently and harmoniously in the cause; and we recommend that our directors, district secretaries, librarians, and all others who have any interest in the tract and missionary work, study this new work, and endeavor to carry out its important suggestions in connection with their work.
These resolutions were adopted, after remarks showing the importance of the officers and members' taking steps to put them into effect.
In favor of the first resolution, Eld. Haskell related the partial result of the work in Nevada, where, in a short time, 273 subscriptions were obtained. The papers were furnished by the California Society. As the canvasser could not revisit the subscribers, the Secretary corresponded with them, and in nearly every instance they expressed themselves as very interested in its contents, and some have renewed. He thought those traveling could call on families, take their subscription, and the Signs be furnished by some society which will also correspond with them and receive the subscription price, thus helping pay for the club of Signs.
The Nominating Committee presented the following names for officers, who were duly elected: President, Eld. S. N. Haskell; Vice-President, Eld. M. C. Israel; Secretary and Treasurer, Mrs. B. C. Rice; the Assistant Secretary to be appointed by the other officers. Director of District No. 1, Wm. Ings; No. 2, W. G. Buckner; No. 3, W. A. Pratt; No. 4, J. D. Bandy; No. 5, Wm. Butcher; No. 6, Jos. Leininger; No. 7, W. J. Bostwick; No. 8, H. C. Palmer; No. 9, A. F. Brown.
It was voted that Nevada Tract Society join us as District No. 10, with J. W. Bond as Director.
The Treasurer's report was read as follows:—
Cash received on memberships: $86.00; donations, $430.53; one-third, $574.27; book sales, $643.27; Signs, $1,557.40; periodicals, $543.95; Special Signs and Ship Fund, $1,170.15; Reserve Fund, $207.56; International T. and M. Society, $20.00; Tent Fund, $1.00—$5,234.07
Paid Signs Office: $3,835.23; Review, $862.79; incidentals, $55.00; individuals, $113.55; International T. and M. Society, $60.00; Tent Fund, $1.00; Seaman's Mission, $99.00; Reserve Fund, $207.50—$5,234.07
FINANCIAL STANDING OF THE SOCIETY.
Due from districts on account: $1,236.35
“ individuals: $253.25
“ Signs to England: $40.75
“ Seaman's Mission: $250.72
Reserve deposit: $2,451.45
Foreign publications on hand: $287.00—$4,519.52
Society owes Spanish Mission: $131.00—$131.00
Assets: $4,388.52
Adjourned sine die.
S. N. HASKELL, Pres.
ALICE MORRISON, Sec.
WHAT sunshine is to flowers, smiles are to humanity. They are but trifles, to be sure, but scattered along life's pathway, the good they do is inconceivable.
College Missionary Work.
By Chas. C. Ramsey
In a previous communication, the organization and working condition of our Society were mentioned. It may be well to give further information respecting labor performed by some of the members. The following are extracts from other letters which have been received from interested readers of our publications. A gentleman in Kansas writes:—
“Dear Sir: I have just received your card. I have also received copies of your excellent paper, the Signs of the Times. It contains some very able articles. I have read them with increasing interest. I will write you a letter soon. Yours truly.”
The writer of the foregoing is a graduate of the Kansas State University, and is a very intelligent man, and, it is believed, a thoroughly honest one. Another writes from Kansas:—
“My Dear Sir: I have just received your letter informing me where the Signs of the Times came from. Let me say in beginning that I am very much pleased with the tone of your paper. I most heartily agree with you that ‘the paper is calculated to purify and fit for a higher life.’ And it is sad that more such literature is not circulated. Can say, ‘God-speed’ to all efforts to circulate the Signs of the Times; for God knows there is enough ignorance, enough perversion of the Scriptures in the orthodox theology of today. I wish you all the success you possibly can have in the good work. I should enjoy a letter from you once in awhile touching upon these matters, very much indeed; that is, if you think me worthy. Your brother in Christ.”
The writer is a county school superintendent. Another who has been reading the Signs and tracts for a number of weeks past writes:—
“Dear Friend: Your letter to hand two days ago. I am glad to learn that you are in good health, which is one of the greatest blessings for which we ought to be thankful. I truly thank you for your true kindness and Christian sympathy shown toward me, a mere stranger. I only can say that I am glad I ever met you. Now you ask my opinion of your paper. I am very much pleased with it, and, believe me, I read it all through as soon as I receive it. I am very much interested with the contents of the first page, as it gives a clear view of the way that Martin Luther had to battle against the Romish Church, and of his glorious victory over the papal power. What would have been the result if such a man had not existed? and why was it that Rome had such a stronghold? Where was Christianity all those years, that there should have existed only such a corrupt and wicked doctrine? I am satisfied on one thing, however, and that is, I believe it was a good and glorious victory, the reformation of Martin Luther. I would be glad to see many more come from their ranks, as they are still in a state of corruption, and always will be. Now I also agree with your paper and pamphlets treating on the Sabbath. In fact, everything is very clearly brought out, and it will enlighten the minds of all who read it carefully and thoughtfully; and as soon as I have done reading it, I send it to my brother Will, thinking that he, too, may be interested and benefited by it. I am unsettled just now, else I would subscribe for it and save you the trouble of sending it to me, for which I am much indebted to you. I believe that the Bible is the best guide I can have on this earth, as it is a sure one for all who read and accept it as such. If I had always taken it for my guide, I know I would be a better man to-day. There is another thing which I would like to mention to you. Heaven and hell seem a mystery to me. I am not at rest on that question. I have used the language of Saul, ‘Lord, what wilt thou have me to do?’ and, ‘Lord, I believe; help thou mine unbelief;’ and still I am not satisfied. I cannot realize the horrors of hell as usually spoken of. Dear friend, I know that you will feel sorry at hearing these things, and, if you have time, I will be glad to hear from you on this life or death question. You will hear from me before you come this way in September, as I want to see you. Your friend.”
The writer is a gentleman who lives in San Francisco, and whom one of our members met while traveling during vacation. At that time many others of interest were met, and have since been remembered with reading matter. Such letters as the last are full of encouragement, yet441the Lord might bless the worker as much in a less promising case. It is ours to sow, and patiently wait and watch and pray. These, and all other letters, are answered by the persons receiving them, after they have been read in the weekly meeting and suggestions have been made relative to the proper method of reply.
A member of the society went out into the country a few miles on business. As usual, he carried a few copies of the Signs and some tracts in his pocket for distribution. He found an opportunity to leave several with a family consisting of the parents and two adult relatives. These were eagerly read, and more requested. Within a few weeks these four individuals began to keep the Sabbath of the Lord, two of whom are thoroughly established in the faith. More might be added concerning work performed, but enough has been stated to show that God has signally blessed the efforts of Healdsburg College Missionary Society. Chas. C. Ramsey. Healdsburg College, Sept. 20.
New York Camp-Meeting.
By I. D. Van Horn
THIS meeting was held Sept. 12-18, at Union Square, the same place and ground occupied last year. There were upwards of seventy tents on the ground, and about five hundred campers. We arrived at the place on Wednesday afternoon, and found the preparations far advanced.
The camp-meeting opened at 5:30 P. M. of the 12th, with a business session of the New York Conference. At 7:30 the same evening the first sermon was given. A special effort was made to get the business out of the way before the Sabbath, and with good success. Everything moved off in harmony. Steps were taken to bring up the colporteur and canvassing work to its true position, and it had the effect to decide quite a number of brethren and sisters, both old and young, to consecrate themselves to the work. Bro. Boynton was here with his accustomed zeal, to give instruction in this branch of the work. He had quite a large class.
Sr. White arrived on the ground on Friday. She had taken a severe cold at the Maine meeting, and had stopped near Portland to take some treatment. She felt so poorly that she nearly decided to go by the New York meeting to Battle Creek, and take treatment at the Sanitarium; but she finally decided to stop. On Sabbath afternoon she spoke with her usual freedom and power, and labored after speaking for backsliders and sinners. The Lord blessed and raised her above her physical infirmities, so that she spoke on Sunday, and to our people again on Monday, and when we left the meeting she was much better than when she came.
The special effort made for sinners, and those far from God, met with a good degree of success. Many responded, not only by coming forward, but by earnestly seeking God. On Monday, those wishing baptism were invited forward, and twenty candidates went to the water, and this holy ordinance was administered to them by Eld. R. F. Cottrell.
There was a good degree of freedom enjoyed in the preaching, and in the social meetings. The plain testimony borne, and the clear, searching truth that we are entering the perils of the last days, and that we are not doing one-twentieth of what we should, had the effect to arouse some to a sense of their lukewarm condition, and of their need of help from God. A good degree of courage and hope was expressed in the camp before the meeting closed.
The effort made by Bro. Butler on Monday morning to show the extent of the work of the closing message of mercy, and the wants of the missions in Europe, and of the International T. and M. Society, had a good effect on all. The call for pledges to sustain these enterprises was cheerfully responded to. The sum of $1,350 was pledged.
Taking all in all, this was a good meeting. Though this Conference is feeling severely the loss of some of their leading men, who have gone to labor in other important fields, they feel of good courage, and several of the young men resolved to take hold and improve the talents God has given them. I. D. VAN HORN. Chicago, Sept. 19, 1883.
Camp-Meeting at Merrillon, Wisconsin.
By George C. Tenney
It was something of an experiment to appoint a meeting in this part of the State; but the result has justified the movement, although the attendance was not quite as large as was anticipated, or as it should have been, because, no doubt, many who did not come might have done so by a proper effort. But those who did come enjoyed a blessing which amply repaid their trouble and sacrifice. There were about thirty tents pitched in a grove of young pines. The weather was fine, except for a rain on Sabbath afternoon and the evening following.
All who came seemed to have done so for the purpose of seeking the blessing of God, and his Spirit was present to reprove of sin and neglect, and to teach the way of truth. The practical duties of the Christian, Spiritual Gifts, plainness of dress, tithing, and the tract and missionary work received particular attention. The camp was so divided as to bring every individual under the personal care of a minister. The surrounding groves afforded good opportunity for secret devotions; and as there were no business meetings to divide the attention, the circumstances all seemed to favor a spiritual meeting. There was one favorable feature in nearly all the good resolutions expressed—they were practical, they covered some definite point.
One day of the meeting was given to the children and Sunday-school work. The day was a profitable one, and several children publicly came to the Saviour for his blessing. A praise-meeting was held at which we spoke of our blessings, and expressed the praise of God. After about two hours, want of time closed the meeting while many evidently desired to bear their testimonies.
At this and a few previous local meetings about $1,200 have been raised to aid the work in canvassing for the Signs of the Times. This was said by many to have been the best meeting they ever attended, and it is to be hoped it may prove to be a permanent blessing to the cause in this portion of State; and should another be held doubtless the attendance would be larger.
G. C. Tenney.
Mondovi, Wisconsin.
By G. C. Tenney, C. F. Stillwell
On account of the Merrillon camp-meeting we closed our labors here for about two weeks, when we expect to return and follow it up as the way may open. The enemies of the truth have become violent in their feelings and speeches, but we trust that the wrath of man may be turned to the glory of God. A few have accepted the truth, and we hope for others, so that we may form a good class of those who keep the commandments of God and the faith of Jesus. There seems to be quite a general desire to hear the truth.
G. C. Tenney, C. F. Stillwell.
North Pacific Conference.
By Charles L. Boyd
We held our last meeting in the tent last evening. The results of our missionary efforts and meetings is not yet fully developed. Seven or eight have expressed their decision to keep the Lord's Sabbath with the rest of the commandments of God. Others attend the Sabbath meetings whom we trust will yet take a decided stand. One week ago last Sabbath, two willing souls were baptized in the Willamette River. One of these is a promising young man who emerged from the darkness of skepticism into the glorious light of the Third Angel's Message. One story of a building, in the most central part of town, to be used for a public reading-room, State T. and M. Depository, and Librarian's rooms, is now ready for the work of the mason, which commences to-day. By the grace of God we expect to make this a missionary station, from which we trust the light of truth will be sent by railroad, by ships, and steamers, to lands both near and far.
CHAS. L. BOYD.
East Portland, Or., Sept. 20, 1883.
The Lord’s Harvest
O LORD, thou givest bounteous spoil
To the poor measure of our toil,
For our few gray, dark sowing days
The glow of August's evening blaze.
And what can we give for the pain
With which thou sowed immortal grain?
Nothing—for all we have is thine,
Who need'st not corn, nor oil, nor wine;
Nothing—unless thou make us meet
To follow thee through tares and wheat,
And from the storm of wrath and sin
To help thee bring thy harvest in. —Sel