Earlier text: THE FIRST-DAY SABBATH AT TROAS“Lying Unity.”
By R. F. Cottrell
The writer from whom I quote the following paragraph wrote, “Underlying unity.” I confess to having divided his word in my title; but I will do justice to him by giving the context fairly, without garbling. It is from the report of the late Convention in favor of the Religious Amendment, held in the city of New York, as given in the Christian Statesman. The writer says:— “A delightful feature of this, as of all previous conventions, was the harmony with which the representatives of the various denominations of Christians were able to deliberate and act together, in the interest of their common Christianity. Not a trace of denominational self-assertion, or of sectarian jealousy, was visible through the whole course of the proceedings. In fact, sectarian diversities sunk out of sight in the unity of feeling and purpose which pervaded the assembly, and the question, “Of what church is he?” was seldom asked. To every one who deplores the divisions of the church, our work has great moral value, as it makes visible the underlying unity and essential agreement of all Christian sects, and brings them together in a holy fellowship, which greatly promotes mutual acquaintance and esteem.” True Christian union is a union of the most perfect kind, even such a unity as exists between the Father and the Son. “That they may be one,” said Jesus to his Father, “even as we are one.” If Jesus meant to be understood that he and the Father were one person, that they together with the Holy Spirit were three persons in one person—“trinity in unity”—he desired that all his disciples should be one person and be taken into the same relation. He prayed, “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us.” This would constitute, at the best, a quadrinity in unity. But leaving this preposterous invention of men, which, instead of transcending sense, is opposed to it, which is unintelligible and therefore unbelievable, we say that Jesus prayed for the most perfect union possible to exist among all his disciples; such a union as exists between the Father and the Son; and no one will claim that that union is the result of a compromise between errors, or between truth and error, causing their “diversities” to sink “out of sight,” but a unity in all truth. Hence the prayer, “Sanctify them through thy truth: thy word is truth.” The unity which the apostles taught was of the same kind. “That ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” This oneness, so far as revealed truth is concerned, is far from being diversity in unity and unity in diversity. It is a real unity, such as all might enjoy in matters of faith would they bow to the word of God and accept of the means which the Spirit of truth has provided for this very purpose. Eph. 4:11-13. The plea that it is impossible to come to such a unity as the Scriptures require looks like defamation against the word and Spirit of God. But a unity which only causes diversities to sink out of sight for a time, while some special “purpose,” on which they can agree, pervades the whole, which costs the abandonment of not a single error, but leaves them where they were, so far as truth and duty are concerned, may well be denominated a lying unity—a mere profession that is false in fact. As an example, we may refer to the case of Pilate and Herod, who, though they were at enmity, the accomplishment of a certain purpose imparted to them a feeling of unity; and a certain prophecy was fulfilled, which said, “The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.” Acts 4:25-27. And at the present time, another prophecy is about to be fulfilled, recorded in Rev. 13:14-16; and there is no cause of surprise in the fact that “sectarian diversities” should sink out of sight, and a “unity of feeling and purpose” should pervade all, until the image of the papacy shall be completed. The proposition “to them that dwell on the earth, that they should make an image to the beast,” will be pressed until the power is exerted to give life to it. Then the machinery will be prepared for the last attempt to crush the truth of God out of the earth. But it will fail to do this; for Christ will appear to deliver his people, who keep the commandments of God and the faith of Jesus, and take them up to the sea of glass, and to Mount Zion, while their enemies will be overthrown, as Pharaoh and his host were, in the Red Sea. Rev. 14:1-5; 15:2, 3. Then will be sung by the delivered host the song of Moses and the Lamb. Now is the time to prepare for a part in that song. Who will heed the message of the third angel, brave the wrath of men, and escape the wrath of God? Let such rally to the standard of the commandments of God and the faith of Jesus, confess and forsake their sins, be in earnest to wash their robes and make them white in the blood of the Lamb, and thus be found without fault before the throne of God. We do indeed deplore “the divisions of the church;” but the work of the National Association has no “great moral value” to us, since the union it is effecting is not real union in the truth, but a union which will be used to sustain falsehood, and war against the truth of God, and those who love and obey it. Objections to the Sabbath Answered.
The middle wall of partition between Jew and Gentile is broken down. Eph. 2:14, 15. Answer. Our opponents have surely hit on the wrong place for an objection, this time. Paul's words are as follows: “But now, in Christ Jesus, ye, who sometimes were far off, are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace.” Verses 13-15. A few facts are very plain by this language. There was something between the Jews and Gentiles which kept them apart, which Paul here calls a wall of partition. This wall was broken down by the death of Christ. It has now been removed. It was a certain law, and not the moral law, the tenth. The sections of the text, on the contrary, show149 that law has been abolished, for so Paul declares. Now the only question is, Was this the moral law, or the law of ordinances? Paul is very particular in his language. He says, “Having abolished in his flesh the enmity, even the law of commandments.” If Paul stopped here, as he certainly ought to have done if there had been only one law, and it had been all abolished, then our opponents would have some show of proof. But he puts on the qualifying phrase, which shows beyond question that he knew that there were two laws of a very different kind, one which had been abolished, and one which had not. Hear how carefully he states this: “Having abolished in his flesh the enmity, even the law of commandments contained in ordinances.” What law, Paul, is abolished? Answer: That one contained in ordinances. Was there a law relating simply to ordinances, and nothing else? Certainly, for so Paul declares in Heb. 9:10: “Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.” That this relates to the ceremonial law of the Jews, no one can fail to see. The very fact that Paul, when he states that the law was abolished, carefully qualifies this statement, by saying it is the law contained in ordinances, shows that he knew that there was another law not contained in ordinances, which was not abolished. To illustrate: Suppose a physician wishes to send his servant to his office for some medicine. He says, “John, go to my office and bring me an ounce of medicine contained in the black bottle.” This is virtually saying that there is other medicine contained in other bottles. If there was only one kind of medicine there he would simply say, “John, go to the office and bring me an ounce of medicine.” So in this case, when Paul says the law is abolished, he specifies which one, viz., the one contained in ordinances, thus virtually saying that that which was not contained in ordinances was not abolished. Are there any ordinances in the ten commandments? None whatever, but the ceremonial law related wholly to that. Contrast this passage a moment with the language of the apostle, in Rom. 3:31: “Do we then make void the law through faith? God forbid, yea, we establish the law.” The words, “make void,” in this text are from the Greek word katargeo, which is the very word rendered “abolished” in Eph. 2:15. Hence, in Rom. 3:31, Paul declares that the law is not abolished, but in Eph. 2:15, he positively says it is abolished. Now how can these two statements be reconciled? It is utterly impossible for Paul in both places to be speaking of the same law. But if we understand him to be speaking in one place of one law, the moral law, and in the other, of another law, the ceremonial law, his meaning is perfectly plain, and he harmonizes with himself. Here is the mistake that our opponents make in nearly every objection they raise to the law and the Sabbath. They apply to the moral law and God's Sabbath what the apostle says only of the ceremonial law and ceremonial sabbaths. THE RESURRECTION TAUGHT BY MAHOMET.
Some of the Orthodox may feel strengthened in their position respecting the separate existence of the soul in death, and its re-union with the body at the resurrection, by considering that Mahomet believed and taught the same doctrine. But since he cannot be charged with drawing his views very largely from the great source of truth, we should consider his adherence to the doctrine (did we hold it), a damage rather than a help to our cause. Among other things, the historian gives the following as one item of his belief:— “At the blast of the trumpet, new worlds will start into being; angels, genii, and men, will arise from the dead, and the human soul will again be united to the body.—Gibbon's Decline and Fall, Vol. v., p. 117.”
“The intermediate state of the soul it is hard to decide; and those who most firmly believe her immaterial nature, are at a loss to understand how she can think or act without the agency of the organs of sense.”
Joined with the belief in the existence of disembodied souls, Mahomet taught the doctrine of eternal misery. These two doctrines are inseparable companions. How he regarded the nations of heretics, or infidels, around him, is thus described:— “Their spiritual blindness, though excused by ignorance and crowned with virtue, will be scourged with everlasting torments; and the tears which Mahomet shed over the tomb of his mother, for whom he was forbidden to pray, display a striking contrast of humanity and enthusiasm.”—Id. p. 118.
A little further on in the views of Mahomet is seen an outcropping of the protest which human nature everywhere raises against the unnatural idea of everlasting torture for the sins of this life. In his case, as in the Roman Catholic superstition, it took the form of a purgatory from which, after a period of suffering of greater or less length, the chastened soul should issue forth into the bliss of Heaven. This privilege, subject, of course, to a like limitation in his creed, as in others which adopted this notion, was confined to his own followers. Concerning them he thus taught:— “According as the shares of guilt or virtue shall preponderate, the sentence will be pronounced, and all, without distinction, will pass over the sharp and perilous bridge of the abyss; but the innocent, treading in the footsteps of Mahomet, will gloriously enter the gates of paradise, while the guilty will fall into the first and mildest of the seven hells. The term of expiation will vary from nine hundred to seven thousand years; but the prophet has judiciously promised, that all his disciples, whatever may be their sins, shall be saved by their own faith, and his intercession, from eternal damnation.”—Id.
The School.
By George I. Butler
AN APPEAL TO THE FRIENDS OF THE CAUSE.
Such is the title of a recent circular sent out to many of our friends by the General Conference Committee. It is an earnest appeal to our friends, everywhere, to take hold of the important work of furnishing means to purchase suitable grounds, erect buildings, and get our school into successful operation, the present year. In it are set forth the reasons for taking hold of this work at once. It is shown that the next great necessity among us is the school, in order that we may do the work ready for our hands. We cannot accomplish that work unless we have proper buildings in which to teach, lecture, and instruct those who have something to do in the cause, as well as our children whom we wish to have kept from the influences prevailing largely among the secular schools of the present time. Our cause has reached that stage of advancement where it is eminently fit to make this move. No other great undertaking is so urgent as this. Now is the right time to set this enterprise upon a proper basis. We believe our brethren generally are ready to take hold of it. The providence of God is far in advance of us. Young people want instruction. Will our people take hold of this matter as they have other important enterprises? We believe they will. We have called for $20,000, and hope to see it pledged the coming year. With the appeal, we have sent some subscription papers, upon which is already pledged the sum of $3400, by twelve individuals. We expect our people generally will take hold of this matter with energy. In order to give all who wish to subscribe a good opportunity to do so, we have arranged these papers as follows: In one column, is stated the amount that will be given during the year 1873; in the other, the amount that will be given during the year 1874. This gives our brethren time to turn themselves, and make necessary calculations. Where the Tract and Missionary Societies are properly organized, we propose to distribute these appeals and subscription papers through their agency; in other States, send them to churches and individuals. We cannot organize legally, until we have $5000 subscribed, and $1000 paid in. But until that can be done, Bro. White kindly consents to be responsible for the purchase of the site. We hope this enterprise will move right forward, and that 1873 will witness the erection of a school-house suitable for the purposes we have in view. The present school, through the kindness of the trustees, and the church, occupies the meeting-house. This gives more room than they had in their old quarters. Some sixty scholars are attending, at present, and there is room for more. The scholars generally profess themselves well pleased at their advancement, especially those who have become fully acquainted with the system of teaching carried out. “Can Ye not Discern the Signs of the Times?”
By D. T. Bourdeau
This question was put to the Jews by the Saviour with reference to the first advent, yet it contains principles which are applicable in the times in which we live. In many respects, the first and second advents are parallel events, and as there was danger of overlooking the signs of Christ’s first coming, so there is now danger of overlooking the signs of his second coming. One reason of this danger is, that events lose their force upon the mind by their frequent occurrence. At the commencement of our late war, the American people were more shocked at the news of ten falling in battle, than they were afterward to learn that one thousand soldiers had been killed in an engagement. This should not be the case. Each event of this nature should tend to deepen the first impression, and arouse the soul. So it should be in regard to the increasing signs of Christ’s second coming. But, alas! this is not the case. As it was in the days immediately preceding the deluge, so it is now. The nearer the world are to God’s awful judgments, the less are they moved by them. The nearer they are to the coming of the Lord, the less inclined are they to believe that he is near. This is owing to the fact that when light shines upon impending events, and upon the duty of men with reference to them, they harden their hearts by turning from the light. Thus the light that is in them becomes darkness; and how great is that darkness! In this condition, Satan controls the mind, and men act as though bereft of reason in overlooking the riches and glories of the immortal kingdom, and confining their interests and pursuits to the things of time and sense. But the danger in this direction is by no means confined to the world at large. The church are also in great danger here. Hence the caution of the Saviour to take heed and not be overcharged with eating and drinking, and the cares of this life, and so that day come upon us unawares. Luke 21: 34. The greater the light that people reject, the greater the darkness that follows. The higher the point from which one falls, the greater the injury that is experienced. Great is our light as Seventh-day Adventists. We have all the signs of the times that God has given to the world, and we have, beside these, the most forcible and valuable evidences of the end near, in blessed experience in living out the truth, and in the glorious progress of the cause. How encouraging and interesting it is to reflect on the advance steps that God’s people have taken in the establishment and use of mighty agencies to advance the last message of mercy within the last fifteen years! Surely, this work has moved like the work of God. Those who have opposed it have had leanness, darkness, and death, while those who have stood by it have prospered. And no features are better calculated to bring courage and joy to every true friend of the cause, than the present efforts put forth in the missionary work and in the establishment of a denominational school. Now the practical question before us is, Shall we, as a people, take hold of, and give our influence to, these enterprises, as though we discerned in them impressive signs of the times? as though we believed that God was placing within our reach the very agencies that we must use, that the closing work of the third message may be cut short in righteousness? God is inviting us, through these enterprises, to work for him, and to work fast, to invest our talents of means, and our talents of influence, that the message may soon go to every civilized nation, and to missionary stations in heathen lands, and stir the world as no other message has done. Truly, a great and glorious work is before us. Our inmost souls should vibrate with gratitude, joy, love, and holy zeal, that we are connected with it. Shall we, as Seventh-day Adventists, discern the signs of the times in the advance steps that God calls upon us to take? and, discerning, shall we act? Shall we cultivate a spirit of sacrifice? Will those who are called to be messengers of the cross of Christ respond to the call by saying, Here am I? Affect my heart with a sense of the greatness and sacredness of the work. Touch my lips with the living coals from thine altar, and send me. Will those who are called upon to help with their means also respond to God’s call to them? or will they excuse themselves, to lay up treasure upon earth to be consumed in the burning day? All can help more or less in this direction. But there is great danger of being blinded through selfishness and the deceitfulness of riches. Yet God has claims upon our property. How wicked to appropriate God’s means to our own selfish purposes. It is a thousand times more sinful than it would be to steal from man. The greater the being against whom we sin, the greater the sin. Shall a man rob God? Many have had the use of God’s property for years. Shall they now return it to him with usury? or shall they study to put it where it will neither benefit them, nor the cause, and bring upon them a fearful debt in the end? May we all discern the signs of the times and fulfill the obligations that they bring us under. “Wherefore comfort one another with these words.” While the great majority of professed Christians have no real faith in, or love for, the immediate second advent of our Lord and Saviour to this earth, and can see no special force or beauty in the above scripture as applicable at the present, more than at any other time, there are those whose hearts move with emotions of joy, as they read these words. With the precious promises of the context, they are comforted, and with them they also comfort others. Promised blessings of priceless worth to the humble, obedient servant of God, are here. Earth may count on treasures of riches and wisdom; of knowledge and power; we would not undervalue them; but compared with the reward held out to the overcomer, they are as a bubble to the mighty ocean; or as the fine dust of the balance, to myriads of worlds. “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not even as others which have no hope.” The grave holds in its cold bosom many of our dear friends. Locked in silent slumber, and forever shut away from our embrace, we should be deprived of the inspiring hope of again meeting them, were it not for the comforting promise of the resurrection of the dead. We need not sorrow for such as have fallen asleep in Jesus, as those sorrow who have no hope. For the Life-giver is coming. Yes, the signs bespeak him near, EVEN AT THE DOOR. “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” Herein is set forth the promise that the Lord shall come again. Said the angels to the men of Galilee, “This same Jesus, which is taken up from you into Heaven, shall so come in like manner as ye have seen him go into Heaven.” Acts 1:11. Personally, and visibly, he passed out of the sight of those who anxiously gazed upon him as he ascended to the Father. And he shall so come in like manner; not spiritually, not mystically. He will descend with the glory of his Father with the holy angels, with a shout, with the voice of the archangel, and with the trump of God; and everywhere the sleeping saints will awake, and come forth, with rapturous songs of triumph, and everlasting victory, over death and the grave. “Death is swallowed up in victory. O Death, where is thy sting? O Grave, where is thy victory?” Now, the living saints, who have waited for the Lord, have loved and looked for his appearing, shall be changed, “in a moment, in the twinkling of an eye,” and caught up together with those who have arisen from their dusty beds to meet him in the air; “and so shall we ever be with the Lord.” Dear reader, does your hearts burn with love to him who died that we might live? Do you remember his agony in the garden, and upon the cross, where he poured out his life for us? Do you desire to see him when he comes in majesty and power, the KING OF KINGS, AND LORD OF LORDS? Do you desire his return as you would that of a dear friend? If so, you will watch with the most intense anxiety every sign which shall unmistakably herald his speedy approach. Your heart will beat high and warm in joyous anticipation of that heavenly meeting, where friends long separated will meet to part no more. All the children of God, from the first who learned to revere his holy name, and to obey his righteous precepts, to the last one folded in the arms of divine love, now arise to meet their descending Lord. Hail happy moment! Hail victorious conquerers! The long battle of life is fought. Victory is gained. No more tears shall be shed. No more sorrow or grief shall be your lot. Heaven is secured. The whole family of God are saved, forever saved. “Wherefore comfort one another with these words.” “Saints, lift your heads; that day is near,
When your Redeemer shall appear,
To take the kingdom and the crown,
And make his ransomed church his own.” Little Fanny was reading in her Testament; and this was the verse she read: “Watch, therefore; for ye know not what hour your Lord doth come.” “I wonder what it means,” she thought. “I suppose he will come down through the sky; for mother says he lives up above it. And, oh! I know why the sky looks so bright over the meeting-house every evening. Those are the gates God is painting to come through by-and-by. Perhaps, if I watch close, I shall see him first of anybody; for I don’t believe many people are watching; they don’t act as if they were; and I am sure I never thought of it before; but I will watch now every day. I guess he will come at sunset: that is the time it looks so beautiful.” She turned with new pleasure to her verse, reading it over and over till she had learned it. “Fanny, Fanny!” called her mother’s voice. “Oh, dear!” thought Fanny: “I can’t watch down in the kitchen; for I can only see a little speck of sky up over Mr. Thacher’s house; and I don’t believe he will come there. I guess, if I tell mother I’m watching for the Lord, she will let me stay.” But just then Fanny thought of her yesterday’s verse—“Bear ye one another’s burdens, and so fulfill the law of Christ;” and Fanny was trying to do all that Christ commanded her through his word. She couldn’t see how she could be helping her mother down in that dark kitchen, and watching at the same time. But she thought, “Perhaps he won’t come when he wants me to be helping mother. Perhaps he don’t expect me to watch all the time; for I don’t see how I can; and he would not tell me to do anything that I couldn’t.” So down she ran to wipe dishes, to dust, run errands, and help her mother in every way she could. There were a great many burdens to bear that day, it seemed to her. Though she tried very hard to do both her duties, she couldn’t see how they could be made to work together. When her mother did not need her, she would run up to her little room, and, sitting at the window, watch and watch until she was summoned back again. So the forenoon passed. After dinner, the baby must be put to sleep. Back and forth, back and forth, across the floor, Fanny drew him in his little carriage, till her cheeks were flushed and her feet were tired; still he wouldn’t go to sleep; and his great, round eyes followed her wide open. She was almost discouraged; but she kept saying over to herself, “Bear ye one another’s burdens,” till she almost forgot her other verse about watching. At last, baby’s eyelids began to droop; and Fanny walked slower, and hummed her tune more softly, thinking her work almost done. She was drawing the carriage close to the window where she could see the little streak of blue sky. Just as baby was almost asleep, she saw such a beautiful snowy cloud, that she thought surely it must be there the Lord was coming. Forgetful of baby and everything else, she dropped the handle of the carriage to look. Baby, waking, began to cry; and she had all her work to do over again. Back and forth, back and forth, she went again, trying to be patient, and keeping her eye on the cloud till it floated away over the roof. Back and forth, back and forth, she went again and again. At last, baby was sound asleep; and her mother said she might have the rest of the day for her own amusement. How Fanny’s face lighted! But instead of going out to play, as her mother expected, she went up again to her room, and sat down at the window. She grew more and more certain that this was the very day that the Lord was coming; for she felt very sure she had never seen so lovely a blue sky, and so many soft, feathery clouds. “Oh, what a beautiful road he is making!” she thought. “Fanny Chessman, what are you watching?” shouted brother Edward from the yard. “You have been sitting there, I don’t know how long; and you look as if you were going right up into the sky.” “O Eddie, I’m watching for the Lord!” she cried, almost falling out of the window in her enthusiasm. “He’s got his path most ready; I know he has. Just look! Did you ever see the sky so lovely with all those little clouds? I shouldn’t wonder if he should come this very day.” “What in the world do you mean?” asked Eddie, in amazement. “Have you turned an Adventist?” “Oh! I don’t believe you have seen the verse. I never noticed it till this morning. It is, ‘Watch therefore; for ye know not what hour your Lord doth come.’ I’m going to watch now. I never thought of it before.” “Mother,” said Eddie, walking into the kitchen, “don’t you believe Fanny is sitting up in the window; and she says she is watching for the Lord.” “What?” said his mother, looking at him with astonished face. “Why, she expects to see him come right down out of the clouds to-day.” Mrs. Chessman went to find Fanny, wondering what kind of an idea she had taken into her head. “O mother!” cried Fanny, excitedly, “see! don’t you suppose that is the path of the Lord?” “What has made you think of that, my little girl?” “Why, my verse this morning was, ‘Watch, therefore; for ye know not what hour your Lord doth come.’ I’m going to watch now. I never thought of it before.” “Did you think that meant you must sit by the window and watch the sky?” “Why, yes, mother. Don’t you suppose he will come down through the sky? I don’t see where else he can come from. You know, you said he lived up above it?” “By-and-by,” said Mrs. Chessman, “those people who are alive will see him coming in the clouds of heaven, and all his holy angels with him, to judge the world. As your verse says, we know not the hour when he will come; and it will probably not be a great many years; but God does not require us to sit and watch the sky all that time.” “What does it mean, then?” asked Fanny, with a troubled look. “He will come soon; and we must watch for him, not by trying to see him, but we must watch our hearts and lives to see if anything is there that will displease him when he comes. We must watch all those around us to see if we can help any to prepare for him; to see if there are any burdens we can bear for any.” “I tried to bear your burdens, mother, when I went down into that dark kitchen, when I wanted to be watching for the Lord. Was I watching for him then?” “Yes, more than when you were sitting here by the window.” So Fanny found that her two duties could be made to work together. “But, mother,” she said after a moment’s thought, “don’t you think the sky is more beautiful to-day than it ever was before?” “It is very beautiful,” replied her mother; “but not more so than I have seen it a great many times. God doesn’t save all the beauty for himself to grace his coming; he showers it all around us without stint. You think the sky more beautiful to-day because you have noticed it more. A great many people go through life with scarcely a thought for all the beauty in the sky and on the ground that God has lavished upon us; so they never realize how bountiful he is to us. We ought to observe his works, that we may know how to praise him more; for ‘the heavens declare the glory of God, and the firmament showeth his handiwork.’”—Sel. Not more constantly is the sun pouring forth its beams, or a flower exhaling its fragrance, than the Christian is radiating or exhaling influence from his character upon those around him. Calhoun Co., Mich.
By D. H. Lamson
Commenced meetings at Partello, Calhoun County, Sunday evening, Feb. 16, which were continued almost without intermission for nearly five weeks, with occasional meetings up to the present, since the close of the series. Our first Sabbath meeting was held March 8, at which about seventy-five persons were present; the most of whom were believers or specially interested in the truths that had been presented, a number of the friends from Convis and Olivet meeting with us. Our Sabbath meetings, of which four have been held, were characterized by the deepest solemnity and feeling, in each of them some new ones making a start for the kingdom. God will remember the tearful faces, but happy hearts, of those who then for the first time confessed Jesus. May God give to these dear friends much of his Holy Spirit's aid, and preserve them blameless unto his heavenly kingdom. The Disciple minister of the place, Bro. Ford, though long, conscientiously, arrayed against us, has fully yielded to the claims of the truth. May God bless him in his far away northern home. The little flock here feel very much his loss, but hope to see him among them again at no distant day. A number of the most prominent men of the place are with us in sentiment, some of them actively so. We hope eventually to see a much greater work accomplished. God give us consistency, a zeal according to knowledge, and much of true humility, then our influence will be felt by all that surround us. The opposition has been, and is still, very strong. Life-long friends of those who have embraced the truth have turned away from them, treating them with reproaches and contumely. They may be assured that though they are our enemies, they have our prayers. May God spare them to see the truth. The M. E. minister at Olivet has given four discourses against us, which have been replied to in part. His misrepresentations and perversions of Scripture, very few will fail to see. Oh! for more courage to obey fully what we know to be true. How many there are now like the class referred to in John 12 : 42. The efforts against us thus far have proved ineffectual. None who had decided for the truth have given it up. All feel like pressing on in the work, and making their influence tell always for God and his rising truth. Twelve subscribers have been obtained for REVIEW, four for Instructor. Others still desire them. I would gratefully acknowledge the assistance rendered me by Bro. M. B. Miller, who was with me in a number of these meetings. Hope he may soon be able to give himself fully to this work. To those friends who have so well cared for my temporal wants, many of whom though they are with us in sentiment, have not fully yielded to the claims of the truth, I would say, May God bless you for your labor of love. It shall be my constant prayer that you yet become entirely consecrated to his service. D. H. LAMSON.
April 10, 1873. Westmore and East Charleston, Vermont.
By D. T. BOURDEAU
ANOTHER UNEXPECTED PRIVILEGE.
This was, to meet with the friends at Westmore, last Sabbath, April 12. I went about eight miles with horse and sleigh; and as my horse could go no farther through the deep, melting snow, where the roads had not been beaten hard, I left my team behind, and walked over two miles and a half to the place of meeting, where I found a few brethren engaged in a good prayer meeting, at the close of which I spoke to them on perseverance. I also started a Bible-class. It is better for a few to meet than to have no meeting at all; and the more a meeting costs us, the greater the blessing and the greater the final reward. The prosperity of young believers depends largely on their punctuality in meeting together to encourage each other by their united influence in the service and worship of God. Hence, Paul exhorts us not to forsake the assembling of ourselves together, as the manner of some is; but to exhort one another; and so much the more as we see the day approaching. Heb. 10: 25. We learn by comparing this text with the previous verse, that in thus doing, we provoke one another unto love and good works. But the great danger is to easily excuse ourselves for not attending meetings. But we should manifest as much of a spirit of sacrifice to keep up our meetings, as we do in our worldly pursuits. If all had the offer of one dollar for every time they met, they would not miss many meetings. But the presence and blessing of God, and to do duty, are worth more than money. How men will wallow through the snow day after day to save a few pounds of sugar. Can't we as well walk a few miles to attend meetings on the Sabbath? If the title to your farm were disputed, and saving your farm depended on your going twenty or fifty miles through the worst of roads, would you fail of going? Well, should we not make as much of an effort to secure the eternal inheritance? It is very easy to reason like this: There will be but few, if any, present, therefore it will not pay for me to go. This is to follow the poor example of others. Better reason like this: There will be but few present, hence the greater need of my attending. Two, thus disposed, will make a meeting and claim the promise, and peradventure, one poor soul who is under conviction may drop in and be helped in the narrow way. There is often more at stake at small meetings than there is at larger ones, when important battles have been fought. Small meetings are important connecting links in the great work of saving men. Satan knows it and makes a desperate effort to break them up. Brethren, keep up the small meetings. Keep the fort. Others who do not attend may watch you with deeper interest than you are aware. Under the watch care of Brn. Worthen and Litchfield, the permanency of the work in East Charleston and Westmore, will depend largely upon the faithfulness of the friends in those places. Barton Landing, Vt., April 14, 1873.