Earlier text: SAVING FAITHTHE RETURN OF THE UNCLEAN SPIRIT.
By John Nevins Andrews
“When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there; and the last state of that man is worse than the first.” Luke xi, 24-26. The same language is found in Matt. xii, 43-45, with two additional declarations. 1. That when the unclean spirit returns, he finds the house empty. 2. That as the last state of that man is worse than the first, so should “it be also unto this wicked generation.” What was the subject of discourse when our Lord uttered these words? The casting out of unclean spirits, or devils. Thus we read Luke xi, 14-23: “And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. But some of them said, He casteth out devils through Beelzebub the chief of the devils. And others, tempting him, sought of him a sign from Heaven. But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. When a strong man armed keepeth his palace, his goods are in peace; but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armor wherein he trusted, and divideth his spoils. He that is not with me is against me; and he that gathereth not with me scattereth.” Then follow the words relative to the return of the unclean spirit to his house which he had left. It is evident, therefore, that this language of our Lord has reference to the case of those out of whom unclean spirits were cast. But did not the casting out of a demon make the person out of whom he was cast a Christian? By no means. He was simply delivered from the peculiar power of Satan. He was rescued from that condition in which Satan had the control to a great extent of his bodily and mental powers. He was delivered from these great disadvantages so that he had as good a chance to walk in the path to Heaven as any other person. And what is more, the fact of this great deliverance placed such persons under the strongest obligations to give themselves now wholly to God, lest a worse thing come upon them. What gives the unclean spirit a second entrance? Having found no rest, for his only relief is in holding men captive, and controlling such as fall under his special power, and it seems to be his prerogative to do this only when men open the way for him to do it, he returns to that man out of whom he was cast. When he returns, to his great joy he findeth the house, i. e., the heart of the man, empty. What should he have found? Not an empty house, certainly. That man who had been possessed of a demon, when that demon was cast out, ought to have sought after God. The house should not have been EMPTY. Jesus had cast out the demon. The man should have invited in this rightful owner of the house. Not to do it was simply to leave the house ready for the demon to return. So when he comes back and finds that the rightful Lord of the house has not been invited in, and that the house is empty, he goeth and taketh seven other spirits, and they enter and take possession. Why is the last state said to be worse than the first? In the first, he was possessed of only one demon, now of eight. The demon was cast out in the first case. Now it is likely he will hold undisputed sway while life shall last. What does our Lord mean by saying that so should it be to that wicked generation? He said this because that it exactly touched their case. His work was to cast out devils. He did this for an immense number, the most of whom were only anxious to rid themselves of demoniacal possession, and not at all interested to have the Spirit of God dwell in their hearts. Neglecting this most important matter, they were simply like so many empty houses into which Satan would return with stronger force than before, and never again be dispossessed. Who is the strong man armed? Satan. Who is the stronger than he? Christ. When shall Christ deprive Satan of his goods? Matthew says (chap. xii, 29,) that it is after he binds him. When shall he bind him? At the resurrection of the just. Rev. xx. What did the Pharisees say of the work which Christ was then doing? That he expelled demons by the prince of demons. How did Christ answer this? That if this were the case, then Satan was tearing down his own kingdom. He gave them their choice, either to say that the casting out of demons was a Satanic work, in which case the fact that the disciples of the Pharisees, who were his adversaries on this occasion, claimed to do, this very thing would condemn them; for if they did do it, they did it with the approval of the Pharisees who were therefore in league with the Devil; and if they did not do it, then they were all deceived themselves, on their own showing; or, they could take the other position, and admit that Christ did this with the finger of God, in which case the kingdom of God is come upon you. That is to say, the King of that future glorious dominion, was in their midst, exercising his mighty power. One solemn admonition should be drawn from this portion of Scripture. It is an easy thing to make a fatal mistake. When our Lord cast out the unclean spirit, then the man should have invited in that divine Redeemer and Deliverer. Not to do it left him exposed to the return of the angel of Satan with stronger force, probably never again to relinquish their hold upon the man. When the great Physician healed the people of their maladies, they should have remembered that an incurable leprosy, even sin, was eating them up alive. Alas! the most of them never thought of this. They knew Christ after the flesh, and cared for no more intimate or sacred knowledge of him. And how many, even of ourselves, are contented with a knowledge of the truth without ever feeling its saving power in our hearts. THE AUTHOR AND FINISHER OF FAITH.
By I. D. VAN HORN
In the eleventh chapter of Hebrews, the apostle Paul mentions a number of ancient worthies who were noted for their faith. Their life was exemplary before God, and they had their faith tested by the many trials and persecutions they suffered. These are the “great cloud of witnesses” referred to in chap. xii, 1. With these witnesses of the faith that is pleasing to God before us, we are exhorted to “lay aside every weight, and the sin which doth so easily beset us, and run with patience the race set before us.” The laying aside every weight, means the same as “cleansing ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 2 Cor. vii, 1.” The subject upon which the apostle is writing, is faith. Hence the besetting sin is the opposite of faith, or unbelief. All who are not really and truly the children of the Lord by faith, are, to a greater or less extent, laboring under the deceptive influence of unbelief. Here is Satan’s stronghold on the human race. If he can make them doubt the truth of God in any way, he is quite sure to make them stumble, and fall into sin. But we are not left to run the race in our own strength. How thankful we should be to God for this. We are to look to Jesus, “the author and finisher of our faith.” But how is Jesus the author and finisher of faith? A few thoughts, we trust, will make this clear to every mind. We look back to Adam in the garden of Eden. He was pure and holy, and by obedience alone he might have retained his favor with God. In his holy state, he needed no faith in a Saviour, for he was unfallen; and, as long as he obeyed God, his right to the tree of life was secure, and no plan of salvation was necessary. But he sinned, and was driven from the garden under the sentence of death. He was now without hope. But Jesus looks upon man in pity. He offers to take the penalty upon himself, suffer in man’s stead, and thus open a way for him to be redeemed. “God so loved the world that he gave his only begotten Son, that whosoever believeth [has faith] in him should not perish, but have everlasting life.” John iii, 16. God gave a promise to man that a Saviour should be provided. He took hold of this promise by faith. Christ came into the world, suffered and died,61 and thus verified the promise of the Father. He becomes the anchor of faith in that he is the great center of the plan of salvation, and the only one in whom man can hope. But he is also the finisher of faith. We look down a little way in the future, and we see the Lord coming the “second time without sin unto salvation.” He comes in all the glory of his Father with the holy angels. Loud and clear the last trump sounds throughout the earth. The graves of the sleeping saints are thrown open, and they spring forth to immortal life. The living righteous are not forgotten, but they are changed in a moment. They join the resurrected saints, and are all caught up together to meet their Lord in the air. Their
“Hope is changed to glad fruition,
Faith to sight and prayer to praise.” Jesus leads the mighty triumph on, and they all ascend to the city—the mansions he has prepared for them. He has finished their faith, and their measure of happiness is full, to remain to all eternity. O day of joy, speed on thy flight, that the sufferings of earth may soon be over! Dear reader, probation lingers yet for a little season. Be diligent to make your calling and election sure before it is too late. “Earnestly contend for the faith which was once delivered unto the saints.” If you pass through trials and afflictions, be patient, “that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ.” REPENTANCE.
By Joseph Clarke
The prodigal returning to his father's house, and humbly petitioning for the lowest place, is a fair illustration of true penitence and sorrow for sin. He had tried the world and its vanities. He found from bitter experience, that among strangers, there were none to lift up the spirit bowed down and oppressed; none that had a father's heart. He longed for the home of his youth, where he had in childhood received lessons of truth and wisdom. Against all these lessons he had rebelled. He had wasted in folly his father's treasures. His money was gone; his summer friends fled with his gold; famine stared him in the face; what could he do? He could now meditate and reason correctly. His head was clear, although his heart was heavy. His poverty forbade him to drown his troubles in the intoxicating cup. Famine forbade him the exercise of gluttony. Coarse fare, and little of that, with hard work, sharpened his wits; and the influence of early training led him to look up to God for help. Now he is directed by Him whose love is greater than that of any earthly friend, to think of his sins against his kind father, and against God. He thinks of his sins. He has time now to think. There are no vile comrades around him now, to lead him astray. They have his money; it was all they wanted. He feels that he has abused dear friends, and has thrown himself away, by confiding in base associates, who cared only to rob and despoil him of his virtue and his life. But would his father accept him now? It was doubtful; but there is no other resort. He thinks of his father's happy home, and the peace and plenty there. His servants even are happy and well cared for. Oh! could he only have a servant's place, it were a happy, a privileged place. He yet loved his father; he would risk a return. But how would his father receive him, after all his sins? He well knew his father's virtue. He felt no desire to justify himself; but with the full confession of his sins and folly upon his lips, he hastened home. Well it was for him, that his sense of guilt led him to make thorough work. Had he now concluded to justify his course, and deny his criminal associations, and to cover up his crime, by saying something smooth and self-pleasing, no father's arms would have been spread to receive him; no fatted calf would have been served up for his refreshment, no music would have honored his return. But the first expression of this exile was, “Father, I have sinned against Heaven and in thy sight.” He gets down lower still. He is not even worthy to be called a son. But this is not so low as he will sink himself. He will be not a son, but as a hired servant. Thus confessing, he honors his father, and does deference to principles of truth. His father is more than pleased; he is delighted. Had his son returned in splendor, but covered with sin and iniquity, unconfessed, unrepented of, his father, he would not have seen, nor would his father's house have been to him a pleasant home. But he would have turned from it in pain. Now he is in deep sorrow, but painful as repentance is to him, it is his only passport to his father's mansion, and to his hospitality and favor. And so highly does it recommend him, that it is doubtful if his elder brother is more beloved, especially after he becomes envious of the attentions the prodigal receives. By this we learn that true repentance consists in a clear and vivid sense of our sinfulness and lost condition, with a disposition to return to him against whom we have sinned, with full confession, and an abasement of soul, and willingness to take the lowest place in our father's house. REPORT FROM BRO. HUTCHINS.
By A. S. HUTCHINS
SINCE my last report, I have spent one Sabbath with the church in Sutton. I believe all the brethren and sisters present were encouraged and strengthened in this meeting, to press forward for victory. I visited what I was able the few days I remained here. Though our brethren are few in number in this place and somewhat scattered, it is their privilege to continue to grow in grace, and in a knowledge of the truth. They may, and should, exert a saving influence on those with whom they associate, and with whom they deal in worldly matters. A sacred regard for our promises with all, “good works,” and “well-doing,” tell favorably for the religion of the Bible, for the cause of God, and the truth we profess to believe and obey. Jan. 16 and 17, Bro. A. C. Bourdeau attended meeting with us in Wolcott. He preached three discourses. I spoke once. The good Spirit was present to assist in the presentation of the truth, and to melt the hearts of those who heard, in tenderness. Bro. B.’s remarks were calculated to awaken our minds to a more vivid sense of the time in which we live, and to lead us to seek a preparation of heart, to stand in the day of the Lord which hasteth greatly. His visit with his companion at our house was agreeable. Praise the Lord for union with, and love for, his saints. Having had a desire for some time to visit the brethren in this section, I arranged with Bro. B. to be with him here on the 23d and 24th. The meeting being held at Roxbury on the Sabbath, instead of Braintree, as we expected, together with being delayed on our way there on sixth-day, rendered it necessary, if we attended the meeting, that we should drive some seventeen miles Sabbath morning. This distance we drove in about three hours, which brought us to the mountain-home of Bro. E. P. Cram. The presence of the dear brethren and sisters, with the good word spoken, cheered our hearts, and bade us take courage in the Christian warfare. Pilgrims, let us hasten on. The reward of eternal life is near. The King of glory soon will come. Last Sabbath, Bro. Evans spoke in the forenoon on the subject of faith. In the P. M., I spoke on suffering with Christ, from 2 Tim. ii, 12. Deep conviction seemed to rest upon the minds of the people, while in the hearts of the brethren and sisters, new desires appeared to be kindled to suffer with Christ here, if they could reign with him hereafter. At the close of the meeting, four arose, expressing a determination to keep the Bible Sabbath, whose attention had been called to the subject, under the labors of Bro. Evans, within the past few weeks, and four, or more, arose, requesting an interest in the prayers of God’s people. On first-day, we both spoke with freedom. Bro. E. labored to show the friends the importance of accepting the truth and walking in the light while it shines upon their pathway. I followed with a discourse from the words, “How shall we escape, if we neglect so great salvation?” If, simply to neglect salvation, we incur the displeasure of God, and finally lose Heaven, what must be the doom of such as spend a life of open rebellion against the Most High, who fight against his cause, and turn many from the truth? How will they escape? As I spoke on this point, the fate of the poor sinner seemed terrible; but the reward of the righteous, desirable above the power of language to express. And this may be ours on condition of faith and obedience. Our visit in this section with the brethren, and the friends inquiring the way to Zion, has been pleasant and, we hope, profitable. May none of these be turned from the right way, but may they all follow Jesus, till glory shall complete the work which grace has begun. Braintree, Vt., Feb. 2, 1869. MEETINGS IN WISCONSIN.
By I. Sanborn
At the time of my last report, I was laboring in the town of Fayette, Lafayette Co., Wis., and not Fayette Co., as given in my last report. I continued my labors in the Eldridge school-house, five weeks, between Darlington and Fayette, a section of country that has had the bad influence of having a large interest raised, then left to die out. Some I found had kept two Sabbaths. Many had been convinced but had lost all interest and confidence in the work, never to be interested again, as we all know who have ever labored in such a field. Yet having commenced labor, and finding some fractional interest, I continued laboring, hoping, with the blessing of the Lord, to save a few. There were four families of Sabbath-keepers there who seem to be much strengthened and encouraged by the truths which they heard. Another family took their stand upon the truth, and commenced keeping the Sabbath. Two other families we think will also do so. May the Lord grant them wisdom and power to do so, is my prayer. I returned to Cassville, Grant Co., on the 5th of January, and commenced a protracted meeting with the Waterloo church, the ninth, and have continued two weeks. The meetings closed last night, Jan. 24, with our Quarterly Meeting. In the two weeks I preached twenty-two sermons to large and very attentive congregations. One Elder Darnell, a local preacher of the Freewill Baptist faith, desired to preach a sermon on the Sabbath question to convince us that we were under no obligation to keep the seventh day according to the fourth commandment, but that we were under obligation to keep the first day because the law of the land required it, and which was the only reason he offered, accordingly we had neither precept nor example in the Bible for it, which I had just been showing the people was the case according to the Bible, and that all the authority there was for Sunday keeping was the commandments of men. He preached in the Advent meeting-house, at 3 P. M., and I reviewed him in the evening, the Lord giving me great liberty in the move which brought quite a number to a decision on the Sabbath question, so that on the following Sabbath, eighteen were baptized and thirty-two received into the church, making this church now number one hundred and nine members, besides quite a number of others that have just commenced keeping the Sabbath who we expect will unite with the church at the next Quarterly Meeting. During the session of this meeting we re-organized on s. b. book, having about three-fourths of the member's names upon it. The figures now foot up over $400.00 for the year 1869. The church and individual friends of the cause furnish the meeting-house with a communion service and furniture which cost $49.00. We had a very interesting ordinance meeting, evening after the Sabbath. That evening the brethren who once thought the house was too large, had the happy privilege of standing up to give seats to their neighbors who came in to hear about the coming of the day of the Lord. It was a very solemn and interesting time. Almost all who came to these meetings were convicted before they left. All candid persons who attended these meetings, are almost sure to be converted to the truth. May the Lord still bless this church, and make it like a city on a hill, whose light cannot be hid, that each one of its members may let their light so shine before men that they may see their good works and be constrained by the power of the light they see in62 us to obey God, keep his commandments, be sanctified through the truth, and saved in his kingdom. Next Sabbath and first-day, I attended the Quarterly Meeting at Sand Prairie on my way to the Sugar Grove meeting. Dear brethren, though I feel care-worn, yet I never felt more hopeful and encouraged than now; nor have I ever felt and seen my own weakness as now. Never before have I seen with such clearness the great importance of my having daily a new conversion and consecration to his work as now. Pray for me that I may be a faithful minister, approved of God, one who need not be ashamed, rightly dividing the word. Cassville, Jan. 25, 1869. REPORT FROM BRO. MATTESON.
By John Matteson
I am holding meetings now in the east part of the town of Alaiedon. It is two weeks since I commenced. The interest is good. House crowded every night. Congregation varies from 120 to 150. There is a Methodist class here, numbering 40. Most of them have favored the meetings; but a small faction have opposed very bitterly. They have class-meeting every Thursday evening and Sunday forenoon. I have attended every one, and invited the people to come. At first they had a happy time, shouting and shaking hands because the first-day Sabbath was so much blessed by the Lord. But as we reasoned with them in the synagogue, their happiness pretty soon turned into anger. So much so that the class-leader declared before all the people, that he would have nothing more to do with such proceedings. He is now keeping the Sabbath. Yesterday, two of their preachers came. Last night, they preached against us very violently. They gave out a class-meeting after preaching. I suppose there was more than 150 people in the house. I invited all to stay till after class-meeting, and I would review the discourse. All stayed. The lovers of Methodism got excited. Preacher said I had no right to do such a thing. The young people commenced hooting at him. Men and women stamped the floor and clapped their hands. Some of the faction went out doors and cried, Let us go to another house. Let us go. God bless the little flock. Glory. Hallelujah. Then a Methodist woman in the house got the power. She shouted, Glory to God. Jesus is here. Immediately a spirit of shouting seemed to come over me too, and I cried, above her voice, Amen. Jesus is here. Don't leave. If Jesus is here, why don't you stay? This kindled a shouting in the other side of the house too, and soon the attention was drawn away from the woman, and she came out of her power. The preacher did not know whether to stay or go. When he heard me shout, he got so happy that, although he had just been trying to make out in his sermon that we were thieves and robbers, now he turned round and shook my hand violently, and we had a friendly talk together, right in the midst of the row. The Methodist faction cleared out, and in three minutes the house was perfectly quiet, and the people listened attentively all through the review. By the grace of God, I will stay here till this battle is fought through. On the Sabbath, we had the Spirit of the Lord with us in rich measure. Twenty have commenced to keep the Sabbath. About forty attended the prayer-meeting. Unbelievers are under conviction. Our hearts have been made glad in the Lord. In trying to water others, I have myself been watered. We have started a Bible Class with eighteen scholars. Many more we trust will yet embrace the truth. Pray for us that the Lord may direct and bless abundantly. LATER. The interest in this place is still increasing. People come from far and near to hear. And although the house is densely crowded, and one quarter of the congregation has to stand up, yet perfect order and quietness prevail throughout the meeting. Many are moved, and their better feelings wrought upon. Last Sabbath, the Spirit of the Lord was present with much power. Several started for the first time in their lives to serve the Lord. Old and young wept over their sins. The Judgment appeared to us very near. We felt the awful, and yet cheering, presence of holy angels. Twelve more have started to obey the truth. To the Lord be all the praise. It is now three weeks since I commenced the meetings. Thirty names are on the list of our Bible Class. This promises well. The members take much interest. We have also started a Sabbath School. Pray for us, that the Lord may direct and bless in this work. There are urgent calls for preaching from six or seven different places right in the immediate vicinity. Mason, Ingham Co., Mich., Feb. 8, 1869. QUARTERLY MEETINGS IN MINNESOTA.
By Stephen Pierce
The last two series of Quarterly Meetings in this State I have mostly attended. The first of these commenced the first Sabbath in August, last, at Pleasant Grove. It was a meeting of much more interest than any previously held in that place. Some came in on the Sabbath, not with us in sentiment, which caused some interest; and on first-day many such came in. This called forth a discourse on the perpetuity and perfection of the law of God, which led one intelligent sister, who had been the wife of an Advent preacher, to embrace the Sabbath. Others also were then convicted; two of whom have since embraced the same truths. One week from that time was Quarterly Meeting at Greenwood Prairie. It seemed to be a meeting of some interest to the church on the Sabbath, but not so much so on first-day. Three weeks after this, I attended the Quarterly Meeting at Deerfield, which evidently lacked spiritual life until the closing discourse on first-day, on the subjects of watchfulness and prayer, when the clouds of darkness broke somewhat away. There were a large share of young people who were lingering and doubting. This doubtless caused the darkness which was there felt. The next week at Mapleton. The spirit of truth was evidently there to convict unbelievers; and if all Sabbath-keepers there had been possessed of the right spirit, there doubtless would have been a good work, and some accession to their numbers. The church at Bass Lake, whose appointment was then at Mapleton, has been, with some exception, rent asunder by tattling, if not by slander, till there seems to be no hope of their restoration. At Brush Creek, those who have not been long in the truth had been neglectful in regard to growing in it even if they grow in grace. I gave them four discourses, and trust there was some improvement in this respect. One Baptist sister who had heard some before, came ten miles and remained both days. She, with her husband, has kept the Sabbath ever since. The next week, the last week in September, I attended the meeting at Jo Daviess. This is a young church organized last June, but it seems to be trying to learn of the Master. We had great freedom in holding up the truth before them. SINNERS MAY YET OBTAIN MERCY.
By W. H. Blaisdell
It is often remarked by those who seem disposed to oppose almost every position taken by Seventh-day Adventists, that if it is a fact, that Christ changed his place of ministration in 1844, from the holy to the most holy place of the heavenly sanctuary, sinners cannot obtain mercy since that time. That such a conclusion should be drawn by them from such premises, seems very inconsistent; for they contend that Christ, as High Priest, entered eighteen hundred years ago into that part of the New-Testament sanctuary, which they themselves regard as the most holy place, and that salvation has been free to all since the time of his entrance there. How then can they contend, that if Christ entered the most holy place in 1844, salvation is not free to anybody since the time of his entrance there. The particular point of difference about which they contend so much, is not the place of his present ministration, but the point of time at which he commenced upon that work. Now, if it was a fact that he entered the most holy place at the time of his ascension to Heaven, and therefore sinners can be saved in 1869, we fail to see why sinners cannot be saved in 1869 if he entered there in 1844. They believe Christ is now in the most holy place. We believe he is now in the most holy place. And how they can think that our position shuts the door of mercy to every one, and that their position leaves the door of mercy open to every one, is indeed strange. When we succeed in showing them the inconsistency of their conclusion, and that our position gives the same chance for salvation since 1844, that their's would if it was true, their next conclusion is, that if Christ changed his place of ministration in 1844 from the holy to the most holy place, and if sinners can be saved since he entered the most holy place, they could not have been saved during his ministration in the holy place, before his entrance into the most holy. In reply to this, we would ask them if their position63 be true that Jesus entered the most holy place at the time of his ascension to Heaven, which was more than four thousand years after the creation of man, how can any body be saved who lived during that long period of time before Christ entered upon the office of priest in any respect, and before he was raised from the dead for our justification, and before he had even shed his blood for the remission of sins? Their argument on this point would prove that not one person who died before Christ's ascension can be saved. If they would only admit the true position, that our salvation depends not so much on the particular point of time at which Christ entered upon the office of high priest, as upon our faith in the work which he performs, while occupying that position, their absurdities would be many less, and their understanding of the truth much better than at the present time. REPORT FROM BRO. A. C. BOURDEAU.
By A. C. Bourdeau
From Johnson, Vt., Jan. 15, in company with Bro. and Sr. Loveland, and others, we went to Wolcott. We spent Sabbath night at Bro. Bruce's. Sr. B. has been very sick, nigh unto death. During her long illness, of more than five months, she has had but a few calls from those of like faith, and while we were welcomed by the entire family, the words of our Saviour came forcibly to my mind, “I was sick, and ye visited me.” Sabbath, found a goodly number of brethren and sisters at the meeting-house. Spoke with usual freedom in the morning, from Mal. iii, 1–3; and in the afternoon, from Zeph. iii, 9. Several responded to the truth with good, spirited testimonies. Sunday, at 10 A. M., held an interesting social meeting; at 11 o'clock had liberty in preaching, and in the afternoon Bro. A. S. Hutchins spoke to edification from Isa. i, 18. It would be well for the cause in Wolcott if, besides their Sabbath meetings, a weekly prayer-meeting was established by the Sabbath-keepers there. May the church in Wolcott take new courage, and endeavor to manifest as much life and activity, at least, in the work and service of God, as they do in temporal matters. On Wednesday, the 20th inst., held two meetings at Stowe. Preached twice. The responses from the brethren and sisters were very cheering. We were glad to see in this church a decided improvement in trying to live out the principles of health reform. Hope they will persevere in their efforts to come up on all points of truth. While union exists in their midst they will have more strength, and it will be easier for them to accomplish this great work. The 21st, we drove forty-three miles, to Braintree. The next day, in company with Bro. Evans, we went five miles west of the village, where Bro. E. has recently given twenty discourses in a new field, partly in Braintree, and partly in Roxbury. Four have embraced the Sabbath, and others are investigating. The brethren had arranged to have our meetings held in this place. Sabbath morning, the 23d, while I was preaching, Bro. and Sr. Hutchins arrived, unexpectedly to us. The friends were cheered by their presence. We held six preaching meetings in two days. Bro. H. was enabled to speak twice. I occupied the rest of the time. The meetings were well attended, and the interest to hear on the truth holds good. Bro. Hutchins will spend another Sabbath with the friends here; and Bro. Evans will hold meetings in this place every Sunday, as long as the interest will demand it. Yesterday (Monday), we held a business meeting with the church, with good success. May these brethren and sisters strive to keep near the Lord, and to dwell together in unity, that they may have a salutary influence upon others, and by their course win some to love, and humbly receive the truth. Roxbury, Vt., Jan. 26, 1869.