SEVERAL minor points should be mentioned before we turn from Mr. Fuller to Dr. Akers.
1. When God appointed the seventh day to a holy use, for sanctify signifies to set apart to a holy use, Adam and Eve must have been addressed, for they were the ones to obey the appointment. But the day thus appointed by God was the seventh day (Gen. 2:2, 3), which name, it is certain, was that used by God in the appointment; and he must have used the term to those who understood it as he did, or it would have misled them.
2. The appointment of the seventh day for the Sabbath (Gen. 2:1–3), necessarily established weeks, and made the Sabbath to be the last day of the seven, six days of labor coming first. And the week thus created, and the Sabbath thus appointed, were respectively a model of the Creator's week, and a memorial of his sacred rest. But Mr. F. alleges that the six days of creation do not form a part of the first week of time. He also asserts that the first day of time was given to Adam for the Sabbath. What was there, then, to show when another Sabbath would come? If it be said that it would come in one week, who, on Mr. F.'s ground, could prove the existence of weeks at that time? for Mr. F. destroys the Lord's week by disconnecting the six days of Gen. 1 and the seventh day of Gen. 2, giving those to eternity, and this to time. And he nullifies the appointment of weeks in Gen. 2:1–3 where the setting apart of the seventh day as the Sabbath really divides time into periods of seven days; for in the face of the plain statement of this text that it was the seventh day, Mr. F. asserts that it was the first day thus set apart. Now this being the case, as he has destroyed God's original week, and as he destroys also the week which is created by the appointment of the seventh day by substituting first-day for seventh, it is fair to ask him how often this first day comes. If he answers that it comes weekly, we ask him how he proves the existence of weeks after he has destroyed the week which God observed, and has also destroyed the weeks ordained by him in appointing the seventh day to a holy use?
If it be said that Adam constructed a week in imitation of God's week, we ask how this can be when the very existence of God's week is denied? God had a period of six days only, a very poor model for a week. Or, if we give him seven days, we do it by joining the last six days of the eternity of the past with the first day of time; a most marvelous week indeed! But if we grant the existence of such a week as that, how poor an imitation of it did Adam construct! For whereas God has a week which ends with a Sabbath, Mr. F. has a week which begins with one! Nay, this is not all. Adam does not wait for God's week to close, but he seizes the last day of God's week and makes it the first day of his first week! So that God's rest-day formed a part of God's week and a part of man's! But it is folly to talk of such weeks. They have no more existence in the divine plan than has the first-day Sabbath which they were framed to bolster up. As Mr. F.'s theory destroys the institution of the week at the very place where God set it up, we ask him again to tell when his first-day Sabbath would come the second time? He calls the Creator's rest-day the first day of time; but we have proved it to be the seventh. He calls it the first day of the week; we have proved it to be the last. He calls it the first day of Adam's life; we have proved it to be the second. To establish a first-day Sabbath in Eden, it is necessary to assume each of these falsehoods to be a truth; and it is also necessary to destroy the institution of the week in order to set up this costly pretender to Sabbatic honors. But when it has been thus made sacred in the estimation of men, who can tell how often the day would come? As first day of time, it could never return; as first day of Adam's life, he could never again behold it; as first day of the week, it could never return, for the week is destroyed in the very effort to make the rest-day of God its first day. And there is one other reason why the day can never come the second time in any one of these capacities. It is this: it never yet came thus the first time.
3. One thing more in Mr. F. must be noticed before we leave him for Dr. Akers. He asserts the change of the Sabbath in Egypt, inasmuch as Israel, at the fall of the manna, kept the seventh day (Ex. 16), whereas, at creation, God ordained the first day. But what a sentiment is this! The Scriptures just as explicitly represent God as setting apart the seventh day in the beginning [Gen. 2:2, 3] as they represent Israel, at the fall of the manna, observing the seventh day as a sacred rest. And the manner in which Mr. F. has attempted to transform the seventh day of Gen. 2:2, 3, into first day has been proved to be inexcusable and wicked.
Mr. Fuller's idea that God's rest-day constituted the Paradisaical first day of the week having been shown to be a most pernicious and costly error, let us next see how well Dr. Akers will succeed in proving that Sunday, which Mr. Fuller asserts is the day of God's rest, is really the seventh day of the original week. How does Dr. Akers prove that Saturday, which the Jews have ever kept as the seventh day, is not such, and that Sunday, which they have always counted first day of the week, is really the true seventh day?
Dr. Akers goes down to Egypt for help. Indeed, Egypt is the place of resort for all this class of expositors. There, or in the adjacent, and equally significant, wilderness of Sin, four classes of Sunday advocates find evidence that the Sabbath was changed, though each uses arguments in proof that conflict with those of all the rest, and though three different times and places are assigned for the occurrence of this event which seems to them so very desirable and important.
The Jews now observe Saturday as the Sabbath of the Lord, and as the seventh day of the original week. It is an indisputable fact that the Hebrew people have never lost the identical day which they observed at the fall of the manna. Saturday is therefore the day which the sixteenth of Exodus calls the Sabbath. Hence it becomes necessary to show that on the day of unleavened bread in Egypt, or at the crossing of the Red Sea, or at the fall of the manna, no matter which, if only one of these points can be made certain, the true Sabbath was taken from Israel, and a temporary one given to that people in exchange!
How remarkable is this statement! God took away his Sabbath, and in place of it gave his own chosen people a shadowy Sabbath, designed to last only from the exodus till the crucifixion! That is to say, he gave Israel a Sabbath of small account, but took from them his own hallowed rest-day! He forbade their labor on a ceremonial Sabbath, but gave them permission to do all manner of work upon that day which he had consecrated to a holy use in memory of the creation of the heavens and the earth! For his own chosen people he turned his own rest-day into a day of common business, and elevated a common working day to be their Sabbath! The Gentiles around retained the ancient Sabbath, but God's chosen people had it taken from them, and a day, which had been nothing but a common working day up to that time, given them to take its place! "What advantage then hath the Jew? or what profit is there of circumcision?" Paul answered this question by saying: "Much every way: chiefly, because that unto them were committed the oracles of God." Rom. 3:1, 2. But if we can believe Dr. Akers, one of the "advantages" consisted in having the Sabbath of the Lord taken from them, and a ceremonial Sabbath given them in its stead!
But why does Dr. A. feel so great an interest in wresting from the hands of Israel the rest-day of the Lord, and in proving that they kept the day next before it? Simply that Sunday, which comes next after the day kept by ancient Israel, may be shown to have a foundation in the Scriptures. And it is to be observed that those who change the Sabbath at or near the exodus, give themselves no trouble to prove its second change at the resurrection of Christ. For if the Jews did not have the true seventh day, but did have for a Sabbath the day that next preceded that real seventh day, then the New Testament first day of the week is actually that seventh day which God hallowed in Eden, and the keeping of Sunday is the observance of the ancient Sabbath of the Lord!
J. N. A.
The Closing Messages of the Gospel.
By R. F. Cottrell
NUMBER THREE.
THE message of the first angel is a message of time--the definite time for the session of the judgment. Since such a message is to be preached by men, it seems reasonable that the preaching should rest on the authority of a period of time revealed in prophecy. The definite time of the first appearing of Christ was foretold in prophecy. Dan. 9:25. Accordingly when it was known that the time was about expired, "the people were in expectation, and all men mused in their hearts of John, whether he were the Christ or not." Luke 3:15. Their expectation of Christ at that time, must have been based upon the promise in prophecy that, "from the going forth of the commandment to restore and build Jerusalem unto Messiah the Prince" should be sixty-nine weeks, or 483 years. They were right as to the time of expectation; for when Jesus began to preach, he declared positively that the time was fulfilled. See Mark 1:15.
The time of the second appearing of Christ is not revealed in the Scriptures. God has seen fit to reserve that to himself. No prophetic period reaches that event. The longest period given is the 2300 days, at the end of which the sanctuary was to be cleansed, Dan. 8:14. "Unto two thousand and three hundred days; then shall the sanctuary be cleansed."
By thorough investigation of the Scriptures, aided by the Spirit of God, it has been ascertained that the cleansing of the sanctuary here promised is the work of Christ as our High Priest at the throne of God in Heaven. Heb. 8:1, 2. It is the blotting out of the sins of his people, the closing part of his mediatorial work, typified by the Jewish high priest entering into the most holy place to make an atonement for all the people who interested themselves in his work, and to cleanse the sanctuary by bearing all these sins from it, and sending them away upon the head of the scape-goat. Please read Lev. 16.
In like manner Christ as high priest will blot out the sins of all his people of all ages, from beginning to end, just before his coming "the second time without sin unto salvation." The apostles taught as follows: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ, which before was preached unto you; whom the heavens must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." Acts 3:19-21.
At conversion sins are remitted on condition of perseverance to the end. Matt. 24:13. Rev. 2:26. If a man turn back, all his sins will stand against him, as if he had never done a righteous act. Eze. 18:24. 2 Pet. 2:20-22. But the blotting out of sins is a final, decisive work. When the sins of God's people shall be blotted out, they will be "accounted worthy" of the resurrection to life, and of a part in the world to come. Hence the blotting out of sins is a work of judgment. It decides the destiny of believers, assuring them of eternal life.
But the blotting out of sins is the work of a priest. Hence before the priesthood of Christ shall end, and he shall come again as King of kings, taking vengeance on the ungodly, this work must be performed by him. It is the cleansing of the sanctuary, typified by the yearly atonement of the former dispensation. Hence at the end of the 2300 days is the proper time for the proclamation to be made: "Fear God, and give glory unto him ; for the hour of his judgment is come."
This has been wrought and demonstrated in the fulfillment. The best interpretation of prophecy is its fulfillment. We never should suppose that prophetic fulfillments come by chance, or by the will of man. God gives the word; he guards it; and in its proper time he fulfills it by such instrumentality as he chooses. It is ours only to believe and to act in accordance with our faith. We have no other responsibility in the matter.
A little before the year 1844, by a careful and prayerful study of the prophetic periods given in the Bible, and of the Bible history, the beginning date of the 2300 days was seen to be the year 457 B. C. Previous to this it was known to commentators and Bible students generally, that a day in the symbolic prophecies was to be counted as a year in the fulfillment. The beginning date being ascertained, it was a matter of simple arithmetical calculation to find when the period would end. Beginning with the first day of the year 457 B. C., it would end with the last day of A. D. 1843, or the first day of 1844. But beginning, as they really did, with the work of restoring and building of Jerusalem under Ezra, in the fall of 457 B. C., (Ezra 7:8), they would end in the fall of A. D. 1844.
The fact that the ending of the longest prophetic period was at hand began to be proclaimed, causing a deep interest to be felt almost everywhere. The subject of the sanctuary and its cleansing was not yet understood. But the time of the end being come, knowledge was increasing on the prophecy of Daniel, as promised in the last chapter of that book. Not understanding that the cleansing of the sanctuary was the last part of Christ's work as a priest in Heaven, which must be closed before his coming to earth, it was believed that he would come at the end of the days. This error however was overruled by the Disposer of all events to the perfect fulfillment of the message of the first angel; for, as a consequence, a deeper earnestness and zeal impelled the cry that went abroad in the earth--"The hour of his judgment is come!"
Thus the announcement was made in its season of fulfillment of the word of promise. The world was moved by the cry, as the beasts of the forest, "when a lion roareth." Rev. 10:3. But those who preached and believed this message were disappointed. The Lord Jesus did not come, as was expected. Hence they were in error; and this fact is supposed to be a valid objection to the view that the message was truly fulfilled by their instrumentality.
This objection is easily refuted. Errors and consequent disappointments, on the part of the people, do not frustrate nor make void the fulfillment of prophecies; but God takes advantage of the errors and misapprehensions of men, and makes use of them to aid in the fulfillment of his word. An instance is on record which clearly proves and illustrates this.
In Zech. 9:9 we have this prophecy: "Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem; behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass." We learn from the New Testament that this prophecy was fulfilled by the disciples of Christ and a great multitude of the people, when Jesus rode into Jerusalem. Matt. 21:5-9; Mark 11:1-10; Luke 19:29-40. John 12:12-16.
Jesus was the promised King of Zion; and his disciples recognized him as such; but they erroneously thought that he would then enter upon his reign in Jerusalem and dwell with them forever. But they were doomed to a sad disappointment. In a very few days they saw their beloved King crucified and slain. Instead of a throne, he ascends to Calvary's bloody height! and instead of being crowned, he is nailed to the cruel cross! The hopes of the disciples died with their Master. Three days after they could only say, "we trusted that it had been he which should have redeemed Israel." Luke 24:21. They trusted, but their hope had failed. Never were men more woefully disappointed. They had indulged a false expectation of glorious things, and as the consequence their hearts were crushed and their hope died.
But did they not truly fulfill the prophecy? The Scriptures which have been cited affirm that they did. They had been in the line of duty, and by divine impulse they had obeyed a prophetic command. The Spirit of God through the ancient prophet had bidden them, Shout, and they had shouted. If they had held their peace, the stones would have shouted. Luke 19:39, 40. And after Christ rose from the dead, was glorified in Heaven, and had sent the Comforter, (John 12:16), and they understood these things better, and could say in the language of Peter, "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us AGAIN unto a lively hope by the resurrection of Jesus Christ from the dead." 1 Pet. 1:3.
Now let this divinely authenticated example of prophecy and its fulfillment be transferred from the first disciples of the Adventists of 1844, and the objection vanishes. These did proclaim the message, "The hour of his judgment is come;" and the word of God was verified, although they were in an error which led them to a disappointment.
R. F. COTTRELL.
Hurting A Child's Heart.
By T. S. Arthur
"I DON'T expect anything of my children."
The tone was fretful, with a quality of accusation. The face of the speaker wore an injured look.
A boy, between fourteen and fifteen years of age, sat reading. He moved uneasily, as if pain had disturbed him, but he did not lift his eyes from the page on which they were resting.
"The harder a mother slaves for her children, the less they care for her."
The boy moved again, almost with a start, as though the pain felt an instant before had suddenly increased.
"All children are thankless!" so the speaker kept on, talking to a friend, yet really thrusting at the boy.
"Not all," answered the friend. "I have a mother, and I know my heart in regard to her. It is full of love and gratitude, and I cannot remember the time when it was not so."
"There are exceptions to all rules. And besides, there are few women like your mother. That would be a cold heart, indeed, into which she did not inspire love."
"Love begets love. That is the old trite story; and as true to-day as it was a thousand years ago. If children grow up cold and thankless toward their parents—if they early separate from them, going off into the world, and treating them with neglect, the fault, in most cases, rests with the parents. They did not make themselves lovely in their children's eyes."
There followed this, a dead silence for some minutes. The boy had let his book fall from before his eyes, and was listening intently. His mother saw this, and had a quick perception of what was passing in his mind.
"Edward," said she, "I don't like boys in my bedroom. Go down stairs." This was not spoken harshly. The mother's tone of voice had changed considerably.
The boy arose without hesitation, and left the room.
"I don't think it's always good to talk before children," remarked the lad's mother, as soon as he had retired.
"A proper regard for our language and conduct before children," was answered, "is a theory of the gravest consideration. They have keen instincts—their eyes are sharp—they read us and know us sometimes better than we do ourselves."
"They are sharp enough, I suppose; but not quite so sharp as all that," was answered. "I'm not one of those that make children of much importance."
"Our estimation in the case will not alter the result, my friend. Of that we may be certain. As we are to our children, so will they be to us. Love begets love, and kindness good-will. If we do not hurt them wantonly, they will not in turn wound us by neglect."
"Hurt them wantonly! I am not sure that I get your meaning."
"Are you much surprised that Tom Baldwin made his escape from home, at the first good opportunity?"
"Well, I looked for it, I must confess; but that don't excuse him. He's proved himself an ungrateful boy, after all his mother had done for him. But, as I said a little while ago, all children are thankless. I don't calculate on anything from mine. They'll grow up, and scatter themselves east and west, getting off as far from home as possible; and I'll probably be left to an asylum in the poorhouse, when I get old and helpless."
"You talk in that way before your children?" said the friend.
"They know my sentiment."
"So I inferred. In that way you hurt them. You put their future on trial, and write out a verdict of condemnation, when it is impossible for them to vindicate themselves against your cruel charges. I saw your boy stand and writhe a little while ago, under your sharp thrusts at him. He was no party to Tom Baldwin's unfilial act, and it was a hard thing in you, my friend, to make Tom's delinquency the occasion for smiting your own son, whom you may bind to you, if you will, by triple cords of love, not to be broken; or push away to a distance, where he can feel no warmth and no attraction. Take care! You are on dangerous ground."
"O, you make too much of children," was answered, but with a little abstraction in manner.
"They are simply human beings. They have sensitive souls, quick to receive impressions, tender to love, but hard or resentful toward all unkindness. They are creatures of feeling rather than thought, not generally holding malice, but rarely losing the memory of pain from unjust infliction. In after years this memory is often revived. It is my opinion that in a large number of cases, where children neglect their parents in old age, the cause lies just here."
"All of which is simply vindictive," said the lad's mother, "and a poor compliment to human nature."
"Human nature doesn't often suffer unjustly through hard judgment," was answered. "But I am not offering an apology for her shortcomings, I only look after the cause. To prevent is better than to cure. Forewarned, forearmed. Is it not much the wiser course for us to make sure of our children's love in future, by offering them love in the present?"
"You speak as though I didn't love my children." A crimson stain marked the woman's cheeks. There were sudden flashes in her eyes. She was a woman of quick temper.
"Every feeling has its sign," was calmly replied. "Love, anger, dislike—each expresses in a different way. And these signs every one knows. Even the babe of one brief summer may read them. Why is it that Edward feels that you do not love him?"
"Who says that he feels so?" The mother started. There was a mingling of anger with surprise in her face.
"Must it not be that you withhold, too often, the signs of love?"
"I shall get angry at you, if you talk to me any longer in this strain."
"No, my dear friend, you must not get angry with me. Too many sweet memories of the past are shared between us. Bear with me now, as one who holds you in her heart. Shall I relate to you an incident that occurred in my house, only yesterday? It is under the warrant of this incident, that I have ventured on the plainness of speech which has disturbed you."
The red spots faded off from the mother's cheeks. The keen light went out of her eyes.
"Go on," she said, her voice dropping down from its sharp key.
"Edward had called to see the children. We always like to have him come. He is never rude nor coarse in his manners, but gentlemanly in bearing beyond what is usually seen in lads of his age. I have more than once compared him with my oldest son, and wished that John resembled him in many things. The two boys were in the parlor alone. John, I am sorry to say, is not always to be trusted. He is over-curious, and apt to meddle with things that should be sacred from his touch. Recently, he has become interested in insects, and has begun to collect and preserve them."
"There was a vase of wax flowers on the parlor mantel piece; the ingenious maker of which had placed imitations of moths and beetles among the leaves. The vase was covered with glass. John's new-formed interest in entomology had given a special attraction to these wax moths and beetles; and on this occasion he went so far as to lift the glass covering, that he might obtain a closer view. In venturing to do this one of those accidents that so frequently happen with children and grown people, when they are not doing just right, occurred. The glass shield slipped from John's hand, and crashed to pieces on the floor. The noise startled and excited me. I went hastily to the parlor, and saw at a glance the damage which had been done, and also comprehended the cause of the disaster. Edward looked pale and frightened; John flushed and grieved. Repentance and self-condemnation had come with accident; even through my indignation, which could not be stayed, I saw it. Hard words were struggling to come through my lips, but I repressed them. Experience warned me to keep silence until I could speak calmly, and under the influence of reason."
"I stood for a few moments, looking at the shivered glass, and then, without trusting my lips to say anything, went out for the dustpan and brush. I was glad that I had controlled myself. It is my experience scolding almost always does harm; and even where it works correction of bad habits, I am certain that a different way would have been better. I was quite self-possessed when I returned. As I stopped to gather up the broken fragments of glass, John came up close to me. I did not speak to, nor look at him. Edward had drawn back to a distant part of the room. Silently the work of collecting the pieces of glass went on, John standing near me all the while. It was done and I was about rising, when I felt his arms across my shoulder. 'I'm so sorry,' he said in a penitent voice, laying his face down against mine, which I had turned towards him. 'It was wrong to touch it, I know; but I thought I would be so careful. I can't tell what made it slip out of my hand.' 'Accidents are almost sure to happen with us, my son,' I answered, gently, but seriously, 'when we are doing what is not just right. Let this disaster stand as a lesson for the future.' 'You shall take my money and buy a new vase, mother,' he answered, in a spirit of manly justice that was grateful to my ears. 'If this little experience will make you more careful about doing right,' I returned, 'none of us will very deeply regret the accident.' He put his arms around my neck and kissed me. I kissed him in return, and then went out, thanking God in my heart, that he had helped me to self-control in a moment of trial, when passion would have hurt my boy."
"Not long afterwards I heard the boys talking together. Edward said, 'If it had been my mother, she would have scolded at me, until I was mad enough to break every thing in the house. Why didn't your mother scold you?' 'Because she loves me, and knows that scolding wouldn't make me half so sorry as I am.' 'I wish that my mother loved me,' said Edward, in a tone of voice so sad and longing that it brought tears to my eyes."
The mother of Edward caught her breath at this. Her lips moved as if she were about to speak; but she repressed what was in her thoughts and kept silent.
"Of course your mother loves you," answered John. So the friend continued. "But Edward said, 'No I'm sure she doesn't love me.' 'Why do you say that?' questioned John. 'If she loved me, she wouldn't be always scolding me, and hurting me by hard words, no matter what I do. O, John, if I had such a mother as you, I'd be the happiest boy alive! I'd do anything for her.'"
There was silence for some time. It was broken by the friend, who said:—
"Forgive me for having told you this. The wounds of a friend are better than the kisses of an enemy. Forgive what may seem an exaltation of myself above you. He who knows my heart, knows that in it there is no pride of superiority. He knows how weak I am, how often I fall short, how often passion gets the better of reason; how near it was to bearing me down yesterday. It was in His strength that I overcame, and helped my boy, instead of hurting him. In his strength you may overcome also, and win the love of a child whose heart is athirst for your love, as is the drooping flower athirst for the dew and rain."
The mother of Edward bowed her face into her hands. For a little while, her body shook with half-choked sobs. Then she looked up at her friend. Her eyes were wet, her face pale, her lips curved with pain and grief.
"You are not hurt with me?"
"No, now," she answered; "not with you but with myself. What have I been doing? What madness has possessed me? I know that love begets love—that in Mrs. Howitt's beautiful words, it has readier will than fear. I know, also, that hardness, that driving is more difficult and far less certain than leading. And yet, knowing all this, I have sought to rule my children by passion and force; to drive instead of leading them into right ways. No, no, I am not hurt with you. For all this plain speaking, which I so much needed, I thank you from the depths of my heart. If it is not better with both me and my children in the future, it will not be your fault. But it shall be better!"
And it was better. How quickly all changed under an order of home government. Love and kindness found swift obedience where anger and harshness had met obstruction. Sunshine dropped in through a hundred places which had been closely barred against its sweet influences; and Edward, wondering at the pleasant change, drew nearer and nearer to his mother, and felt that she loved him.—T. S. Arthur.
Reports from the Field.
By John G. Matteson
Christiana, Norway.
WE still continue our meetings in our hired house, but are at the same time quite busy fixing our new hall, which we expect to get ready in the course of two weeks. The work goes well, and we feel grateful to the Lord for his blessings. We meet many different minds here, and some are very deficient in Christian qualities. But we try to get helpers in this sacred work who are faithful, and whose hearts are in the work.
A young brother from the western part of Norway is with me helping to mail the paper, working as colporteur, etc. He has graduated from the officers' school in Stockholm, Sweden, but has exchanged the king's sword for the sword of the Spirit. Another young brother who has preached some has come from the same vicinity to stay some time, to become more fully instructed in the truth, which he had embraced by reading. He is a Swede, and has a burden for his country. He labors with his hands, earning his own living. Last Sabbath he preached to us very acceptably.
Bro. K. Brorsen is laboring faithfully in Denmark and gaining some souls here and there. The truth is slowly but steadily gaining ground in northern Jutland.
April 29. JOHN G. MATTESON.
Jasper and Deerfield, Mich.
By M. B. Miller
WE have just closed a few meetings at Jasper, with good results. On Sabbath, May 17, Bro. W. C. White was with us, to look after the Sabbath-school interest, and to give instruction in that branch of the work. Much interest was manifested and some advanced steps were taken.
Sunday, after a discourse on baptism, we repaired to a creek near by, where six willing souls were buried with their Lord and arose to walk in newness of life. The occasion was pleasant and impressive. In the afternoon we organized a church of eleven members. The Bible system of tithing was adopted.
M. B. MILLER.
Douglass, Mich.
By E. R. Jones
AFTER a stay of more than two weeks, I closed my meetings here Sunday, May 18. The blessing of the Lord was with us from first to last. The instruction given was received with gladness of heart. The truth seemed precious to all. Five were baptized, and formally received into church fellowship. Less than one year ago there were only fourteen members in this church; now there are more than forty.
E. R. JONES.
Montcalm Co., Mich.
By Orlando Soule
Since the conference I have spent one week at Sheridan, visiting and preaching. Four were buried with their Lord by baptism, and a number of others will follow soon. I also spent four days at Stanton. The brethren here are anxious that a tent-meeting be held with them. One more decided to keep the Sabbath. The last two weeks I have held meetings at the Kuhn school-house, eight miles from Sheridan. Three were keeping the Sabbath and seven more have begun since I came.
Orlando Soule.
Bellville, Ont.
By George A. King
SINCE coming here I have obtained 60 new subscribers for our periodicals, and have received in subscriptions and for book sales, $125. Thus far, the last two quarters, I have obtained 170 new subscribers and received in subscriptions and for book sales, $260. This is encouraging in this field. I find in Canadian cities many who are thinking seriously of the coming of Christ, and some who are prepared to read on the Sabbath question.
May 11. Geo. A. KING.
Liberty, Virginia.
By Isaac Sanborn
I HAVE held meetings eight days at this place. Had quite a good interest. Several persons said they should keep the Sabbath from this time. This place is only about five miles from Soliloquy, and those interested can attend meetings there; therefore we thought best not to continue the effort longer here. I renew my labors four miles west of Mt. Jackson. I. SANBORN.
DO NOTHING RASHLY.
O think not rashly—lest you act
Unwisely or unkind,
For, 'tis in thought—what'er we do
The hidden spring we find;
Would we that the stream be clear
And all its waters sweet?
Then free from all that is impure,
The fountain we must keep.
O speak not rashly—none may know
The power a word may have,
In guiding some great destiny—
Some soul, to lose or save!
'Tis but a trifle—just a word—
Yet it may wonders do,
In lifting some vain heart with pride,
Or crushing one that's low
O judge not rashly—lest ye wrong
Some trusting, guileless one—
Who tells not of the griefs that throng
Within—to thee, unknown.
And though we fathom deep the mind
And actions weigh with care—
Yet, judge not harshly—it may be
That love lies hidden there.
—Sel.
Woodland, Cal.
By W. M. Healey, W. C. Grainger
Our meetings have awakened considerable interest here. The attendance is from two to five hundred each evening, and the best of attention is given to the word spoken. We look for good results, knowing this to be the work of God, and feeling that the Lord "will not suffer his word to return unto him void, but will accomplish that whereunto he has sent it."
June 30th, 1879. W. M. Healey, W. C. Grainger.
Pierson and Morley, Mich.
By E. Van Deusen
In company with Brn. Gilbert and Wellman I met with the friends at Pierson, May 3. Found nearly all in the love of the truth. Six were baptized. This makes twenty-two that have been baptized since last August. May 10, Bro. Gilbert and myself met with the friends at Morley. Seven were baptized. We presented church order and organization; after which all heartily united in church fellowship. This company is the result of tent labor last summer. Others have decided to keep next Sabbath.
E. Van Deusen.
Denison, Texas.
By Robert M. Kilgore
The interest here remains good, and is now more settled. Several are keeping the Sabbath. At our last Sabbath-school 82 were present, and their names enrolled.
The Methodist minister a week ago, took up the Sunday question in his pulpit. He took the ground that the law and Sabbath was kept from creation till the resurrection of Christ. But was then changed. I reviewed him on Monday night. Last night Rev. Kane, Baptist, from the same pulpit read a manuscript of a future tract upon the same subject. He denied that that Sabbath was a memorial of creation, but stated that it existed first, as, and was a memorial of, the giving of manna; that when Christ, the true bread, came down from Heaven, the type was next; and the antitype, the Christian Sabbath, took the place of the one given to the Jews. I review him to night. R. M. KILGORE.
Omaha, Neb.
By George B. Starr
I HAVE distributed over 1,600 pages of tracts, and quite a number of papers. Sold about $7.00 worth of books, and obtained three subscribers for the Signs, one for the Swedish Harold, and sixteen for Good Health. One young man has commenced to keep the Sabbath here. He resigned his situation as telegraph operator at $62.50 a month, thinking it would be of no avail to ask the company to make arrangements by which he could still keep it, as they work their employees seven days in the week, and there were plenty of young men ready to take his place. But the superintendent, without solicitation, offered to put a young man in his place one day in the week, and still retain him in their employ. We believe God moved upon his heart to do so. This young man may make a valuable laborer, as he speaks Swedish, German, and American languages, and could labor in these different tongues. He is already doing missionary work.
May 18. Geo. B. Starr.
Dunn Co., Wis.
By S. Fulton
I HAVE been visiting the churches in this part of the conference during the past month. I found the brethren for the most part of good courage in the Lord. At Lincoln Center we found a company of twelve, most of whom came into the truth by reading. They did not wish to organize a church at present, yet they are having regular weekly meetings, and most of them will pay S. B. We organized a T. and M. society and a Sabbath-school. I have remained at this place during the past week; held ten meetings with a fair outside attendance. One family has embraced the truth and others are interested. Four were baptized.
S. FULTON.
Dunkirk, Ohio.
By G. G. RUPERT
MAY 16-17, I spent with the Sabbath-keepers here for the purpose of organizing a church. I spoke Sabbath on the importance of organization and the requirements in order to become a member. On Sunday we went five miles to Blanchard river, where nine followed their Lord in baptism. We then returned to the hall to complete the organization. G. G. RUPERT.
Elkville, Ill.
By Dennis Morrison, C. H. Foster
We began preaching in the Davis schoolhouse one mile north of here, about three weeks ago. We have had a good hearing all the time. Many have acknowledged the truth, and several have promised to obey.