Earlier text: What Shall Be the End Thereof?A REVIEW OF H. E. CARVER.
Our last article on this subject dealt chiefly with the absurdities involved in the view that the two-horned beast is a symbol of the Romish hierarchy, and that the same hierarchy constitutes the beast, image, and horns, all together, as is virtually set forth by the theory under review. A word more on this point, before leaving it. We quote again from the articles of H. E. C.: “And he had two horns.] As the seven-headed beast is represented as having ten horns, which signify so many kingdoms leagued together to support the Latin Church, so the beast which rises out of the earth has also two horns which must consequently represent two kingdoms; for if horns of a beast mean kingdoms, in one part of the Apocalypse, kingdoms must be intended by this symbol whenever it is used in a similar way in any other part of this book.”
In the above extract we give the italics as we find them. But it would scarcely be possible for a writer to more effectually overthrow his own position, than the one who penned that paragraph has done. The horns of the two-horned beast, he says, denote the same as the horns of the ten-horned beast. And what do the ten horns denote? Ten political kingdoms that arose out of the Roman empire, independent of, and distinct from, each other. Do the two horns of the two-horned beast denote the same? If so, where are the kingdoms? But no; the same writer says, these two horns represent two orders of the Romish clergy, a purely ecclesiastical power. But what was there about these that would correspond to a kingdom? Nothing. A kingdom supposes a king or some person of regal authority, and subjects over whom he has control. In the case of the two orders of the Romish clergy, regular and secular, which are set forth as the two horns, and called two kingdoms, who were the two kings or ruling persons? No such characters can be found. We all know that there is one great authority to which all orders of the Romish clergy bow, and that is the Pope. None can fail to see the utter futility of taking that great unit, the Roman Catholic church, and trying to subdivide it up so as to make it represent a beast, the two horns of a beast, and an image of a beast, all at once. In our previous article we had occasion to inquire when the two horns of the beast were developed, and found that, according to the theory under review, they were not developed until ages after the image was formed, or the papacy was set up; whereas the prophecy says he had two horns from the very beginning of his career. We now inquire concerning the time of the rise of the beast himself; for it was at some definite time that John saw him “coming up.” On this point H. E. C. shall again speak for himself. A paragraph which he quotes from Clarke and consequently endorses, reads thus:— “In the time of Charlemagne the ecclesiastical power was in subjection to the civil, and it continued to be so for a long time after his death; therefore the beast, whose deadly wound was healed, ruled over the whole Latin world, both clergy and laity; these, consequently, constituted but one beast, or empire. But the Latin clergy kept continually gaining more and more influence in the civil affairs of the empire, and in the tenth century their authority was greatly increased. In the subsequent centuries the power of the Romish hierarchy ascended even above that of the emperors, and led into captivity the kings of the whole Latin world, as there will be occasion to show in commenting upon the following verses. Thus the Romish hierarchy was at length entirely exempted from the civil power, and constituted another beast, as it became entirely independent of the secular Latin empire.”
This extract is plain as to the time when the beast arose. The Romish hierarchy did not become entirely exempted from the civil power so as to constitute another beast, till centuries subsequent to the “tenth century.” This would place it as late as the 12th, 13th or 14th century. It was not till sometime during these centuries therefore that the two-horned beast arose. The reader will now please mark the following declaration which H. E. C. quotes from Bishop Newton: “The influence of the two-horned beast, or corrupted clergy, is further seen in persuading and inducing mankind to make an image to the beast which had the wound by a sword and did live. This image and representative of the beast is the pope.” Again he says: “He is nothing more than a private person, without power and without authority, till the two-horned beast, or corrupted clergy, by choosing him pope, give life unto him and enable him to speak and to utter his decrees,” &c. “They first elect and then they worship him, as in the medals of Martin V., where two are represented as crowning the pope, and two kneeling before him, with the inscription, Quem creant, adorant: ‘whom they create they adore.’”
The first of these extracts says that the corrupted clergy induced mankind to make an image to the beast, and that image is the pope. But we ask, when did ever the clergy induce mankind to set up the pope? and who were the mankind whom they induced to do it? Where is the record of any such events as these? The second part of the extract says that the corrupted clergy themselves created the pope or made the image. Rather serious contradictions to occur within six lines of each other. But which is correct? The prophecy says, not that the two-horned beast made the image, but that he said to those who dwelt on the earth that they should make an image. Now if the Romish clergy are the beast, whom did they induce, as we have already inquired, to make the image? We call for the history on the point. But if they are the beast, and made the image themselves, they do not fulfill the prophecy. So that, take which course they will, the Bible or history overthrows their theory. But the point to which we set out to call especial attention is this: In one of the quotations above introduced, it is stated that the two-horned beast was not developed so as to constitute a separate beast, till subsequent to the tenth century. Another quotation says the pope is the image which the two-horned beast caused to be made. But when was the pope set up? or, as this theory has it, when was this image made? As early, certainly, as the year 538. Now put the two statements together. The image which the beast caused to be made was set up in 538; but the beast himself was not developed till subsequent to the tenth century, over five hundred years later. In other words, the beast caused an image to be made, which the Bible represents as one of his very last acts, over five hundred years before he had an existence! What marks of astonishment shall we place to such an exposition as this? Does any rational man suppose that such a disjointed theory will be accepted by Seventh-day Adventists! But on what ground is the two-horned beast taken to represent the “spiritual element” of the Roman empire? It is on this ground: It is claimed that the ten-horned beast of Rev. xiii, represents exclusively the civil power of the Roman empire; that the symbols of chapter xiii, are identical with the symbols of chapter xvii; that as we have in the latter chapter both the civil and ecclesiastical powers represented by different symbols, the first by a beast, and the second by a woman seated upon him, so it must be in chapter xiii; and that as the first beast of chapter xiii, is the same as the beast of chapter xvii, the two-horned beast of chap. xiii, must be the same as the woman of chapter xvii. This reasoning is not sound. The most cursory examination is sufficient to show that there is a greater distinction between the two beasts of Rev. xiii, than between the woman and beast of chapter xvii. The two-horned beast is not represented as having any connection with the ten-horned beast that precedes him. He does not interfere with the affairs of that power, nor exercise any control over him; but simply comes out and does certain actions in his presence, and causes those under his control to worship that beast. Now if this beast was not a distinct power, and occupying different territory, and ruling over a different class of subjects, there would be no need that he should enforce the worship of the beast; for the beast could enforce its own worship in all the territory over which it had jurisdiction. But in Rev. xvii, the woman, the ecclesiastical power, is represented as seated upon the beast, the civil power, exercising control over all his actions, and guiding his movements at her pleasure; and if it was the design of the prophecy to show the same thing in chapter xiii, the two-horned beast should have been represented as in some way having control of, and exercising authority over, the ten-horned beast; which is not the case. But the fact that there is a distinction made in Rev. xvii, between the civil and ecclesiastical elements of the empire, is good proof that such distinction does not exist in chap. xiii. For if it does, if all the particulars respecting the civil and ecclesiastical elements are fully brought out in chap. xiii, why are the symbols again introduced in chap. xvii? for prophecy never introduces a power, either by the same or different symbols, twice, except to convey some further information, and introduce some additional particulars respecting it. Let this principle be ever borne in mind. A notable illustration of this is seen in Dan. ii; vii; and viii. Here the same powers are several times introduced; but each subsequent introduction from the first, is for the purpose of introducing some additional features. So in Rev. xiii, and xvii. We claim that the seven-headed and ten-horned beast of Rev. xiii, is a symbol of the Roman empire in the exercise of all its powers, civil and ecclesiastical, and that in Rev. xvii, the prophecy is dealing specially with the ecclesiastical power, and hence represents it by a different symbol from the civil power, to show the relation and distinction that exist between them. Here is a vital point in the argument. If it can be shown that the symbol of the ten-horned beast embraces within itself the religious element of the empire, it is fatal to the theory that the two-horned beast must be taken to represent that element; and every subsequent argument in support of that theory is left entirely without foundation. This point will be examined in our next. Pray Without Ceasing.
By R. F. COTTRELL
WHAT is it to pray? To ask with earnestness; to entreat; to supplicate. It has often been said, by those who have not interest enough in their prayers to express them by words, that “Prayer is the desire of the heart.” It is more; it is the heart’s desire expressed in words. Said an apostle, “My heart’s desire and prayer to God for Israel is, that they might be saved.” His desire and the expression of that desire to God were two things. There can be no prayer without desire, but there can be much desire without prayer. If prayer is simply the desire of the heart, the miser, the extortioner, the adulterer and the drunkard pray. But their prayers expressed in words would not sound very well. “Give me ten thousand times more wealth than I need or know how to use. Give me victims to my overreaching and concupiscence. Give me the maddening cup,” &c. The very thought of offering such prayers to God is odious and disgusting. Yet all those who do all their praying inwardly, not having interest enough to express their desires in words before God, are liable to fall into the same or a similar sort of praying—the same spirit of prayer. “Watch,” and not only watch, but “pray, lest ye enter into temptation.” Till you can literally live without breathing, do not imagine you can live spiritually without praying. When the Lord told Ananias concerning Saul, “Behold, he prayeth,” it is evident that Saul was doing something more than seriously thinking. He had commenced this praying on the way, when he said, “Lord what wilt thou have me to do?” And now he had been without sight three days, and had neither eaten nor drank. Doubtless he was in earnest, enough so to express his desire in words. And God had heard his prayers, and given him a vision of a man putting his hands on him that he might receive his sight. Again, our Saviour said to his disciples, “When ye pray, say, Our Father,” &c. He did not say, think, but say. And in saying, when ye pray, it is evident that he did not purpose that they should be all the time praying. But, says one, I thought that to pray173 without ceasing meant that we must be all the time praying; and as we cannot be all the time praying in words, I had concluded that prayer was merely the desire of the heart. And I desire all good things, and am constantly desiring. Many have puzzled themselves concerning how they might be praying all the time; and some have concluded that we can be all the time in a praying frame of mind. But a praying frame of mind is not praying. You do not pray much when you are asleep. You do not pray very ardently when you are counting up a long column of figures, unless it is that you may do it correctly. To pray without ceasing is to persevere in prayer, and not neglect to pray at regular periods and on all proper occasions. Daniel prayed without ceasing when he called upon God three times a day; though the chief presidency of an empire was on his hands, and he was so assiduous in his business that no fault could be found with him on that score. And the laws of the Medes and Persians were not strong enough to cause him to cease praying. Moreover his prayers consisted in asking petitions of God, a thing forbidden by the law, and a thing not done by mere thinking. Reader, did you once pray in secret, in the family, in the prayer meeting, but have now left it off, or rarely attend to it? You are the person that has disobeyed the apostolic injunction, Pray without ceasing. The apostle continues, “In every thing give thanks.” Do you say, I am thankful, though I do not express it? Being thankful and giving thanks are two things; and your thankfulness to a neighbor for an act of kindness would not be exceeding great, were you so proud or so indifferent that you could not afford to say, Thank you, sir. The practice of giving thanks cultivates and increases thankfulness. Then let us, as the apostle says, “offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.” Heb. xiii, 15. Our heart prayers and thanksgivings, if very earnest, will cause our lips to move. 1 Sam. i, 12, 13. But some have taken the ground that all our addresses to our heavenly Father should be in secret—that Jesus taught his disciples to pray in the closet with closed doors. It was vocal prayer then that he inculcated, or there would be no need of closing the door. Secret prayer is certainly necessary, but that is not all. Paul did not transcend his Master’s instructions, when, having called together the elders of the church of Ephesus, “he kneeled down and prayed with them all.” Acts xx, 36. Neither when on leaving Tyre, all the brethren with their wives and children accompanied him and his companions out of the city, where they all “kneeled down on the shore and prayed.” Acts xxi, 5. The brethren and sisters did not transgress at the house of Mary, “where many were gathered together praying.” Acts xii, 12. God heard their prayers and sent Peter out of prison to them, before they expected him. The brethren did right when “they lifted up their voice to God with one accord, and said, Lord, thou art God,” &c. Acts iv, 24–30. When they had prayed, the place was shaken where they were assembled together. Social prayer—prayer in the presence and hearing of others, that they may understand it and thus be edified—is taught by Paul in 1 Cor., xiv, 14–17. “For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. What is it then? I will pray with the spirit, and I will pray with the understanding also; I will sing with the spirit, and I will sing with the understanding also. Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say, Amen, at thy giving of thanks, seeing he understandeth not what thou sayest? For thou verily givest thanks well, but the other is not edified.” And if social prayer is inculcated, the first of all social circles is that of the family. It is the duty of parents to command their children and their households after them, as Abraham did, and to bring them up in the correction and instruction of the Lord. Can families be taught the service of the Lord, and never hear the voice of prayer from their instructors? Imagine, if you can, patriarchs, prophets and apostles guiding their households with discretion and training children for the Lord, and the voice of prayer never heard under their roofs! It is preposterous. Oh, do not say with the wicked, “What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?” Job xxi, 15. But “Whatever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.” Col. iii, 17. “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints.” Eph. vi, 18. A Few Thoughts About Meetings.
By Dudley Marvin Canright
THE experience which I have had of late in attending meetings, Sabbath Schools, prayer meetings, &c., has forcibly impressed upon my mind the following thoughts, which I wish to lay before those where I labor as well as elsewhere. 1. The time to begin. Whatever hour is chosen to begin Sabbath School, or meetings of any kind, let it be strictly adhered to. In some places you can never get a congregation together till about an hour after the time appointed. Then they come straggling in one at a time, and thus disturb and spoil about half the meeting. Now who is to be blamed for this? I answer, The leader, whether he be preacher, elder, or some one else. Let him always be in his place at the hour, and the rest will be there too. “Like priest, like people.” Let him always begin the meetings promptly at the appointed hour, and all who have any interest in the meeting will soon learn to be on hand. To my satisfaction I have tried “waiting a few minutes” for the people to assemble. Every meeting I would have to wait longer and longer. Then I have tried the other way, commencing the meeting at the appointed hour, whether there were few or many present. I always find that this soon brings up the laggards. So my advice to those who lead in our meetings is, to always be prompt yourselves, and then the people will be. 2. Kneeling. We believe in kneeling down in prayer before God; and to us it looks very cold, stiff, proud, and irreverent, to sit up straight while solemn prayer is being addressed to the God of Heaven. I have seen some who even profess to be Christians, yea, even Sabbath-keepers, who will carelessly sit and look around the room in prayer time. Even in prayer meeting they can hardly humble themselves enough to kneel with the others. Can such expect God to bless them? No. They say that it is not because they are too proud to kneel, why they do not do it. But they are deceived. A proud heart and the fear of man is what keeps them off their knees. Christ, Moses, and Paul, could humble themselves enough to kneel before men; but their dignity cannot come so low. When, before preaching, I kneel down to pray, how it chills my spirit and clouds my faith to see the brethren and sisters sit stiffly on their seats. On the other hand, when I can see them all bow with me before God, it gives me new strength and courage. I hope that in this section at least, we shall see an improvement in this thing. I believe God will bless us in doing it. 3. Singing. Generally we do not have singing enough in our prayer and social meetings. Those who can sing, are very backward about it for some reason. In selecting hymns for social meetings, care should be taken to get familiar hymns in which all can join. It is dull work to have one or two do all the singing. 4. The length of time to continue a meeting. It becomes a severe task and a dread to attend some meetings, they are so long drawn out. Hence many do not attend who otherwise would. An hour or an hour and a quarter ordinarily, is as long as a prayer or social meeting ought to last. No odds what the number of persons present is, this is long enough under ordinary circumstances. Of course if there is an uncommon interest manifested, that would justify a longer continuance of the meeting. What makes long prayer meetings? There are three things, any one of which is enough to kill the interest of a meeting. First, long prayers, second, long exhortations, and third, long silence. Avoid these, and you will have good meetings, and short ones. All can take a part, be interested and benefited. These things look to me to be true. If others do not think so, they need not act upon them. But if these things are so, let us try to improve some in this respect.
D. M. CANRIGHT.
Skowhegan, Me. Report from Bro. Fuller.
By N. Fuller
I VISITED Lancaster, July 20–23, and held meetings in connection with Bro. R. F. Cottrell. It was a Quarterly Meeting, but on account of haying and harvest, there were not as many out as were expected; yet we felt the deep movings of the Spirit of God in our hearts, melting them into tenderness. And as we viewed the future, a path through deep peril, we all resolved to buy of the true Witness the gold tried in the fire, and also get the eye-salve, that we might see to shun the dangers of the way, and follow the path that leads to the City of God. After visiting some of the lonely ones and encouraging them what we could, and stopping with Bro. Cottrell at his new home, we went to Olcott, where we spent six days with the church; held what meetings would be profitable, and visited from house to house. Notwithstanding they are very pleasantly situated so far as this world is concerned, they are reminded that the curse is not removed from any part of the earth. Sickness was among them. We spoke to them with good freedom, and as we joined with them at their homes in asking God to stay disease, we felt greatly blessed and had evidence that our God was a prayer-hearing and prayer-answering God. Our hearts were drawn out to God in prayer, that there might be a more thorough work wrought in the hearts of some of the young members of this church. Most of them are young; just where they can be useful in the cause of God. They have many things to encourage, and but few to oppose them. If any are found wanting they will be without excuse. Fathers and mothers are doing all they can to encourage and help them on in the heavenly journey. Will they go through without the loss of one? It is our earnest prayer that they may. Thence we journeyed eastward, stopping at Rochester, where the hand of affliction has left its mark.174 We think it will remain until it teaches a lesson of submission. We all miss Bro. Orton, but we must all submit to the dealings of God with us. He does all things well. Aug. 2; I reached Bro. Patten’s, where I found a pilgrim’s home indeed, and plenty of hygienic food. From thence to Roosevelt, where I spent several days with the church in that vicinity. We had a revival of the work of God, which was much needed. The work which commenced last winter among them, had died away for want of having been finished at the proper time. The good brethren at Roosevelt have need to learn how to keep right; for I have thought of late that it is of but little use to learn how to get right, unless we learn how to keep right. Then when we get right, let us keep right, and go forward. I gained an evidence that God loved this people, and wanted to save them. They know the truth, and it only remains for them to live it out. They can be saved themselves, and be the means in the hands of God of saving others. Much has been given, and much will be required. We shall all have to give an account of our stewardship. I next visited the church at Adams’ Center, where I felt much at home with warm-hearted friends of the cause of truth. All seemed to be revived and strengthened. I had hoped to find more engaged in the Health Reform there than I did, but I trust others will soon see the light and follow it. From thence I turned my course to Oswego City, where I labored to encourage the few who are striving for a home in the kingdom of God. Some were interested who had never been converted. They seemed to be honest inquirers after truth. May God bless them, and bring them to a saving knowledge of his truth, that we may finally meet them on the sea of glass, when we get the harps of God. I then journeyed to Verona, where I was met by Bro. Satterlee whose hospitality I shared largely while laboring in that place. I am satisfied that it is the privilege of the church at Verona to be more engaged in the work of God. They seemed to be coming up, and I trust will strike for freedom in the Lord. Too much care of the world chokes the seed, and it cannot bring forth fruit. According to appointment I labored two evenings with the few faithful friends at Kirkville, where unexpectedly I met Bro. and Sr. Gardner. It rejoiced my heart to meet with, and listen to the testimonies of those who have been long in the way. We found this branch not withered, but standing in the counsel of God. Their influence is good. Many came out to hear the word of the Lord. From thence my appointment led me to West Monroe, where I found a work had been commenced, and left unfinished. After hearing my testimony in favor of the cause of truth, especially that which pertains to health reform, which was well received, I tried to impress the necessity of a deeper work of grace in the hearts of the young. Good resolutions were made which if lived out will lead to final victory. I went from there to Mannsville, where the brethren met for Monthly Meeting. We enjoyed a free and refreshing season. Prejudice began to give way, and there was an ear to hear the truth. Lectures were called for, and no doubt good might be done in that vicinity. Our brethren who met on that occasion were encouraged, and if they hold on to God by faith, in due time a work of saving souls may be accomplished, and the truth of God honored. But let the man who goes there, know that the Lord sends him, or he may find himself without a message. My next appointment was at Brookfield, where I found a home in the family of Bro. Ira Abbey. Here both mind and body were greatly refreshed. May God reward them for their kindness to his unworthy servant. The meeting was one of deep interest. Brethren were there from Deansville, Verona, and West Winfield. I spent two Sabbaths with the Brookfield church, visiting from house to house, saw nearly all its members, and counseled them as duty seemed to dictate. Some had become interested in the truth last winter, and as the work was left unfinished, the Devil had found the gap, and come in and snared them. I tried to rescue them, and trust their eyes were somewhat opened. Oh may God, pity and spare and save honest souls! After stopping two days with Bro. Halcomb, whose companion found the Saviour at the time of the Brookfield meetings, I journeyed to the State Conference, at Roosevelt, where we were made glad by meeting so many of the faithful friends of the cause of God. But we felt to mourn when we saw some of the afflicted ones. Our hearts were full of grief, and sympathy, when we saw the emaciated form of Bro. White, knowing as we did that he had been worn out in the cause of God. Our State Conference was far the best ever held among us. We went from it with hearts full of courage to labor on in the cause of truth. Visit to the Health Institute.
By John H. Waggoner
SPENDING a few days at Battle Creek, I gladly accepted an invitation to visit the Western Health Reform Institute. I was surprised to find the work so far advanced, and, although every part of the new building is not yet completed, so much accomplished for the restoration, comfort, and pleasure of the patients. And, what is also encouraging, the number of the patients keeps well up to their increasing ability to accommodate. I found familiar faces in those of the Physicians, attendants, and among the patients; and as I passed a few pleasant hours with them, I was reminded of H. W. Beecher’s compliment to Dr. Scudder, when he said it must be pleasant to be a heathen and have such a missionary! So I could almost envy the sick who have such associations, and means of recovery. The dinner was a feast to any one whose appetite is not grossly perverted, and who is not wedded to stimulants. The efforts put forth to please, seem eminently successful; though some are there, far gone with disease, there is such an absence of every disagreeable surrounding that we have been accustomed to associate with our ideas of the “sick-room,” that the contrast is very striking. Here the sick will not only be cured, but taught how to get well, and what is most important, taught how to live after they get well. Oh, the blessing of health! Would that I, from my childhood, and my parents before me, had understood the duty to keep well, and known how to do so. The day was stormy, and as I left the truly hospitable roof, to go forth to labor and to suffer, I was strongly reminded of the “Soldier’s Dream.” Report from Bro. Sanborn.
By Isaac Sanborn
BRO. WHITE; My last report closed with my labors at Avon, Oct. 3. The next day, I came to Mackford to attend the Quarterly Meeting, which has been a meeting of deep interest to us. I spoke to the people ten times, while the Lord gave me much freedom. One member was disfellowshipped, and one received into the church, and another proposes to unite soon. They have raised their s. b. figures about $40.00. One young man sends fifty dollars to the Health Institute, five dollars for the Review, and one for the Health Reformer, and fifty cents for the Instructor. This looks to me like being really interested in the cause of God; and I think it a good example for other young men to follow. God has promised that our faith shall be made perfect by our works; and that such shall be blessed in their deeds; and that the liberal soul shall be made fat. This church stands united under the faithful watch-care of their Elder, Bro. Baker, who tries to lead the flock of God in imitation of his divine Master. The brethren and sisters all seem to be trying to cultivate that bond of perfectness, that is, supreme love to God and to love our neighbor as ourselves. May the Lord grant them grace to be faithful in the work, is my prayer. We were very happy to meet some of our brethren and sisters from Fish Lake and Baraboo at this meeting, and glad to learn that a deep and abiding interest was raised in the minds of the people in the vicinity of Fish Lake, by a few sermons preached by Bro. Andrews when there the past summer. We hope to be able to follow up the interest soon. I would say to the brethren there that much depends upon their faithfulness. Sixth day, Oct. 12, Bro. Baker, with his team, carried me to Marquette, where I have preached five times. Here I found the brethren and sisters striving to overcome. Notwithstanding this church have passed through many severe trials, they are coming up to the help of the Lord against the mighty, having gained experience by the things which they have suffered. I think they now see the importance of magnifying the Lord's word in their lives, and especially of putting on the bond of perfectness, or love. By this Paul says we may be able to stand against the wiles of the Devil. Love being the crowning grace or part of the armor, may the Lord help us to get it more abundantly on, that we may stand in the evil day. There is quite a growing interest in this church for the salvation of the children, which of course is causing the children to feel more interested in the service of God. I pray the Lord that they may all be faithful in drawing nearer and nearer to God, and also nearer and nearer to each other, till they shall stand complete in the Lord, following the Lamb whithersoever he goeth. Bro. Robert Andrews and I separated at Avon, Oct. 1st, to unite again next Sabbath at Mauston, Oct. 19, and continue our labors together through all the Quarterly Meetings of this Conference. Hope we shall meet a general attendance in every church. ISAAC SANBORN.
Marquette, Wis., Oct. 15, 1866.