The separation of the sheep and goats is effected by the angels. Matt. 13:49. It must, therefore, be accomplished when the saints are caught up to meet Christ in the air. Matt. 24:31. The placing of the righteous upon the right hand, and the wicked upon the left, cannot, therefore, have reference to the right and left sides of the Saviour. It must signify the exaltation of the one class in his presence, and the rejection of the other class to shame and final ruin. Even if we place the separation of the two classes at the end of the 1000 years, when all the righteous are within the city, and when all the wicked surround it on every hand, we shall still be compelled to interpret these words as above. Rev. 20:7–9.
Thus we find this term used in many places. At the right hand of the Lord are pleasures for evermore. Ps. 16:11. God saves by his right hand those that put their trust in him. Ps. 17:7. The right hand of the Lord holds up his servants. Ps. 18:35. His right hand is used for his saving strength. Ps. 20:6. The right hand of the Lord gave Canaan to Israel. Ps. 44:3. Christ is the man of the Father’s right hand. Ps. 80:17.
And as Christ, at the Father’s right hand, was a joint ruler with his Father upon his throne (Ps. 110:1, 4; Zech. 6:12, 13), so the saints, when they are placed at Christ’s right hand, sit down with him upon his throne, as once he thus sat down upon the throne of his Father, that they may be joint rulers with him, and may co-operate with him in the judgment. To sit at the right hand is the highest place of honor in the presence of one greater. Gesenius says: “To sit on the right hand of a king, as the HIGHEST PLACE OF HONOR, e. g., spoken of the queen (1 Kings 2:19; Ps. 45:9); of one beloved of the king and vicegerent of the kingdom. Ps. 110:1.”
When the saints enter Christ’s presence they are immortal. They will be like him, for they will see him as he is. 1 John 3:2. They will behold his face in righteousness when they awake with his likeness. Ps. 17:15. One of the first events that follows the entrance of the saints into Christ’s presence is thus stated:
2 Cor. 5:10: “For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.”
Though our Lord comes to execute the judgment (John 5:22, 27; Jude 14, 15; 2 Tim. 4:1; Matt. 25:31–46; Acts 10:42; 17:31; Ps. 50:3–5), and though he makes his people immortal before he gathers them into his presence (1 Cor. 15:51, 52; Matt. 24:31; 1 Thess. 4:16, 17), yet it is certain that every one, even of the righteous, shall stand at the judgment-seat of Christ. Rom. 14:10. It is not, however, that their cases may be decided for salvation or for perdition, but “that every one may receive the things done in his body.” Even all the wicked shall stand thus in his presence, that they may receive for their deeds of evil, which have not been repented of; and so, neither pardoned nor blotted out. But the wicked will not stand thus before Christ till the resurrection of the ungodly at the end of the 1000 years. The righteous will appear at Christ’s judgment-seat, that they may receive the reward of well doing; and at a later time all the wicked shall stand in his presence, that they may hear their sentence and receive their just reward. In executing the judgment, our Lord is to reward every man according to his works. Rev. 22:12; Matt. 16:27. Then the Lord, the righteous judge, will give to Paul a crown of righteousness. 2 Tim. 4:8. To all his saints he will in like manner give crowns, but of very different brightness, (1 Cor. 15:41, 42;) and assign to each a reward proportionate to their labors and responsibilities. Luke 19:15–19.
When the Saviour, in the work of executing the judgment, which has been already determined by the Father, pronounces the heavenly benediction upon his people, he does it in his Father’s name. Thus we read:
“Then shall the king say unto them on his right hand, COME, YE BLESSED OF MY FATHER, inherit the kingdom prepared for you from the foundation of the world; for I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me.”
This plainly indicates, 1. That the record of their good deeds has been already examined. 2. That this examination has been made in the Father’s presence, by whom they have been pronounced innocent; and upon whom his blessing has been conferred. The saints will have boldness in the day of judgment (1 John 4:17); for their sins are all blotted out before the Saviour ceases to act as priest; and they are made immortal before they stand at Christ’s judgment-seat; and when they thus stand before him, it is not to have decision rendered whether they shall be saved or lost, but it is to hear the Saviour enumerate their good deeds, and to receive from him their great reward. Matt. 25:34–40.
When invited to inherit the kingdom, it is said to be that prepared for them from the foundation of the world. This cannot signify that they are at once to inherit the new earth; for the new earth cannot exist till the sentence has been passed upon the wicked, and executed upon them; as the lake of fire, where the wicked are punished, is our earth in its final conflagration. 2 Pet. 3:7–13; Mal. 4:1–3; Prov. 11:31; Rev. 20; 21. Indeed, the new earth can hardly be said to have been prepared from the foundation of the world. But Paradise, which contains the tree of life, and is now in the third heaven (2 Cor. 12:2–4), was prepared for mankind in their innocency when the earth itself was founded (Gen. 2:8–15; 3:1–24), and is to be given as a part of the overcomer’s reward, and will be reached by their entrance within the walls of the heavenly Jerusalem. Rev. 2:7; 22:2, 14. Paradise, the blissful abode of our first parents, and rendered infinitely more glorious by being now situated within the New Jerusalem itself, being that place from which Adam the first was expelled, will be that place to which Adam the second will first introduce the saved of the human family. The giving of the kingdom to the saints begins with the capital of that kingdom, but will not be finished till they take the kingdom under the whole heaven, to possess it forever, even forever and ever. Dan. 7:18, 27; Rev. 21. The Saviour’s act of giving the kingdom to his saints is a part of the work of executing the decision of the Father respecting his people; for it is the Father’s good pleasure to give them the kingdom. Luke 12:32.
When our Lord was about to leave his disciples to go to his Father, he told them that he would go to prepare a place for them, and would then return and receive them unto himself, that where he was, they might be also. John 14:2, 3. And on this very occasion he told Peter that he could not follow him then, but should follow him afterward. That is, when he should have completed the preparation of the place, he would return for Peter and for all the saints, and they should follow him thither. John 13:36. Thus it is that our Lord is the forerunner, and his entrance is, therefore, the pledge that his people shall afterward follow him. Heb. 6:20. In this connection let us notice.
1 Thess. 4:14: “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.”
Many read this text as teaching that at the second advent, Christ will bring the souls of his sleeping saints from Heaven. But let it be observed, 1. That Heaven is not a place of soul-sleeping. 2. That the sleep of the saints is in the dust of the earth. Dan. 12:2. 3. That the sleeping ones cannot be brought from Heaven, for they are not there when Christ descends for his people. 4. That they cannot be brought to our earth at that time, for they are at that moment asleep in its dust. 5. The one who brings the saints is God the Father. 6. To bring them, he must do one of two things: either he must come with his Son at the second advent, and take along with him as he thus comes his sleeping saints, or else he brings his saints to himself by sending his Son to awaken them, and then to take them into his presence. 7. Two reasons forbid the idea that the Father brings the sleeping saints to the earth. One is, that the Father does not come to our earth, but sends his Son (Acts 3:20); and the other is, that the sleepers are not in Heaven, but already within the bosom of the earth. Isa. 26:19. 8. We cannot, therefore, avoid the conclusion that the act of bringing the saints is into his own presence. 9. The saints are to be brought according to a certain example, which is the resurrection of Christ. 1 Thess. 4:14; Heb. 13:20. 10. The very act of bringing the saints by God the Father, is wrought by sending his Son after them, as described in this chapter, and by this means taking them into his presence. So that this chapter brings to view the great fact taught in our Lord’s promise that he would go into the Father’s presence to prepare a place for his people, and then return after them, to take them to this prepared place. So Christ will present his saints unblameable in holiness before his Father as he bears them up with him to the heavenly Jerusalem. Compare John 14:2, 3; 1 Thess. 3:13; 4:14:
That the Saviour takes his people to the house of the Father, the New Jerusalem, immediately after he has made them immortal, and invited them in the Father’s name to share Paradise with him, is further proved by what is said respecting the marriage supper. This is eaten directly after the saints are received into Christ’s presence. Luke 12:36, 37. But the marriage supper must be eaten where the bride is. The saints are the invited guests. But the bride, the Lamb’s wife, is that holy city, the New Jerusalem. Rev. 19:9; 21:2, 9, 10; Gal. 4:26–28; Isa. 54.
The saints are in the Father’s presence, near the throne of God, when they eat the marriage supper of the Lamb. Rev. 19:1–9; Luke 12:36, 37; 22:16–18. Our Lord does, therefore, introduce his saints to the holy city, and to the presence of his Father, where they eat the marriage supper, in the kingdom of God. This is the grand celebration of our Lord’s assumption of his own throne and of his royal city, the metropolis of his everlasting kingdom. When this is past, the great work of the judgment upon the wicked remains to be entered upon by Christ and his saints.
They are to sit with Christ in the judgment, but not to determine who shall be saved or who lost. God the Father has already pronounced the decision who shall have immortality, and the Son has executed that decision by immortalizing his saints. And thus all others are counted unworthy of eternal life, and must receive the second death as their portion. But there are degrees of punishment. Some shall receive greater damnation than others. Luke 20:47; Rom. 2:6, 8, 9; Luke 12:47, 48.
Bear it in mind, therefore, that the saints have not the determination of the salvation or damnation of any one in their hands. The Father has decided this when he made them immortal and left all the others as unworthy. Also bear in mind that God keeps books of record (Isa. 65:6, 7; Jer. 2:22; Dan. 7:9, 10; Rev. 20:12), and that he weighs men’s actions, so that they are set down for their true amount. 1 Sam. 2:3. If the reader will do this, it will not seem strange to him to learn that the immortal saints, with Christ at their head, should be commissioned by the Father to determine the measure of punishment which each wicked man shall receive.85
As we have already shown that the final perdition of the wicked is determined by the Father before he makes his saints immortal, if we now clearly prove that the glorified saints are to sit with Christ and determine the measure of guilt of each sinful man, it will be a most convincing proof that there is to be a resurrection of the unjust, that God may inflict tribulation and anguish upon every soul of man that doeth evil. Rom. 2:5–9.
How we Should Handle the Truth.
1. The truth of God is purer than silver that has been purified seven times in a furnace of earth. Men whose hands are stained with sin, whose hearts are tainted with pride, with selfishness, or with iniquity of any kind, and whose mouths are ready to utter words that ought not to be spoken, have no right to act as the ministers of truth to others. Those who handle the truth of God must first be converted themselves by it. They must not bear God’s truth while they dishonor it by their sinful lives and their unholy examples.
2. The truth of God was never designed to be held in unrighteousness. It was not revealed in the Holy Scriptures to be made the peculiar property of bigots and of partisans. Nor was it given for the purpose of building up selfish, unsanctified sects and parties. God has nothing in common with such classes. And zeal on their part, even for some of the truths of his word, always has such evil elements mingled with it, that it is not accepted in God’s sight as devotion to his cause. “Come with me,” said Jehu, “and see my zeal for the Lord.” 2 Kings 10: 16. Yet his zeal for the right was principally, if not wholly, inspired by a desire to advance his own interest.
3. The truth of God is, however, of the utmost importance. It is as precious as it is pure. But many men make the great mistake of supposing they have a share in the truth when they merely understand and believe some portions of it, while it has no place in their hearts, and while it fails to govern their daily lives. This is the fatal error of vast multitudes. We shall never be saved by the truth till it has made us like itself, clean without and pure within.
4. Unquestionably, it is the duty of the servants of God to preach his truth. The truth is that which enlightens the mind; it is that which reveals our duty toward God and man; it is that also which sets us apart from the world, as the servants of Christ. God sends it out to lead men to his holy hill. John 17: 17; Ps. 43: 3.
5. And when the truths of the Bible are preached, it is necessary that they be declared with plainness, with faithfulness, with zeal, with solemnity, with urgent importunity, and with the power of the Spirit of God mingling severity and tenderness in the spirit of him who preaches the words of eternal life to perishing men.
6. Especially should it be the case with those who preach the final message of warning to mankind, that they exhibit in their own lives the excellency of the truths they urge upon others. And when the greatness of the work to be accomplished by the third angel’s message is considered, for it is sent by God to warn mankind of the seven last plagues, we see very plainly that we cannot be too much in earnest in calling the attention of our fellow-men to its words of solemn warning, provided that our zeal be tempered with knowledge.
7. But when we have preached God’s truth with that faithful, self-sacrificing, earnest, and tender spirit that becomes so sacred and so important a message from the God of Heaven, we have done our part. It is indeed our business to recommend it by our lives of consecration, and of humble obedience. But even the importance of the truths we preach may cause us to commit a serious error.
8. Let us remember then that judging and condemning is no part of our work. When we have, with untiring diligence and unselfish and ever-enduring love, warned and instructed our perishing fellow-men, we have done our part of the work. They are indeed to be judged, but this part of the work belongs not to mortal man. It is no part of our business to decide who shall have perdition for their portion.
9. We are too ignorant and short-sighted to do such a work. We know not the peculiar difficulties under which their minds are laboring. We know not the influence of early education which may make it for the time quite impossible for them to see what we may be able to see with great clearness. We know not what may have transpired to create extreme prejudice in their minds toward our cause, our people, or ourselves. These things are all known to the Searcher of hearts. Leave the decision of men’s cases to him.
10. These remarks apply especially to our action toward those who fear God, but who do not see all the truth which we are enabled to see. Such persons are not to come under the censure of that righteous judgment which may be judged by us in cases of flagrant wickedness. Yet even in the case of these last named, it becomes us to act with fear and trembling, and only so far, too, as will be sufficient to put away sin from among us; and to save those who are in danger of being deceived by the emissaries of Satan; and to relieve the cause of God from reproach.
11. We must indeed contend for the truth. We live in a world where error and moral darkness are predominant. We must face fierce opposition; but let us remember that it is not necessary to be fierce ourselves. Those who have the truth can afford to be candid; rather they cannot afford to be anything else. Controversy, to a greater or less extent, is unavoidable; but before we enter into it let us take pains to remove all personal misunderstandings, and, if possible, let us seek the conversion of our opponents with much greater zeal than we seek the discomfiture of their cause.
12. These remarks have an especial bearing upon our relations toward the various bodies of first-day Adventists. They have not always treated our views with candor. Perhaps some of them are not ready to do it now. What then? Shall we treat them as our enemies, and the enemies of Christ? Before we do this, let us ask ourselves the question whether we have never acted with any want of wisdom toward them. If we have important truth which they have not, has that truth made us better people? Certainly it has increased our responsibility to a fearful extent.
13. We cannot justify the course of our first-day Advent brethren toward such Bible themes as the third angel’s message, the heavenly sanctuary, and the fourth commandment. But we do not stand altogether blameless in our course toward them. We have had some among us with large zeal, but with little judgment, who have so vindicated the truth as to repel and drive from us those who do not at once see the evidences of the truth. And thus it has come to be considered by many of the first-day Adventists that we consider them as having no interest in Christ, and being in no sense his people.
14. On the contrary, we cherish the hope that many of the first-day Adventists are earnestly endeavoring to walk according to the best light which they have. We cannot doubt that this is the case. It is true that we do not lightly esteem the fourth commandment. On the contrary, we hold it as an equal with the other nine. But how far early education, prejudice, false views of the Bible, or other things may hinder others from seeing the light, we know not. It is our business to preach the great truth of the fourth commandment, and to urge it upon the conscience, but beyond this we cannot go. We believe that the time will come when many of our first-day Advent brethren will see that there is in prophecy a third angel’s message following the first, and preceding the Son of Man upon the white cloud.
15. But we cannot help them, nor can we honor Christ, by placing ourselves in an attitude of hostility toward them. It is no part of our business to do this. We hold too many precious truths in common to take no interest in their work. We rejoice in their success in preaching the near advent of Christ, and in extending the knowledge of this great truth. Nor do we deem it wisest and best in consideration of the difference of our views relative to the commandments of God, to enter their fields of labor, except when invited so to do, or when the providence of God plainly calls us to this.
16. Is it not time that a different state of things should exist? Can we not sustain relations sufficiently friendly to enable us at least to understand each other’s real feelings and purposes? Is it not better for the cause of truth, and for the salvation of men, that we find how near we can come to those who differ with us, without sacrificing the truth in so doing?
17. It is no part of our business to contend with first-day Adventists when this can be reasonably avoided. On the contrary, we would, as far as lies in us, live peaceably with them. We honor them for the truth they hold, though we do not think them always candid in the treatment of those questions concerning which we differ. What is evil in them we would gladly correct, and that in the same spirit which we would have others manifest toward us.
18. We deprecate party spirit. Gladly would we witness a time when all Adventists should be simply anxious for the truth as it is in Jesus, and when bitterness and wrath and anger and clamor shall cease.
19. We believe that to all God’s humble, Christ-like, teachable servants the time must come before translation, when they shall fully come to the unity of the faith; when self shall be slain; when the love of the truth shall be so strong that party spirit shall cease, and that each shall love God with all his heart, and his neighbor as himself, and Christ shall be all in all. We believe that the commandments of God and the faith of Jesus are the great standard of preparation for the advent of Christ. And we believe that the gifts placed in the church are an important instrumentality for the purpose of effecting the unity of the people of God. And, thus believing, we mean so to labor as that we may be found the helpers of all who earnestly endeavor to follow the truth.
Three Weeks in Canada.
By A. C. Bourdeau
HAVING felt desirous for a long time to visit the Swiss Mission at Grande Ligne, and to see old friends in Canada, with some of whom I had held an interesting, and I trust profitable, correspondence by letters, on the 11th of January, ult., myself and Mrs. B. left our home, and reached Grande Ligne the 13th.
THOUGH we had suffered on our journey by a severe storm—first snow and rain, and then snow, with blustering wind and extreme cold weather, yet the kind reception which was given us, and the comfortable home we found at the house of Bro. J. Jiguere's, seemed to cheer us, and to make us forget our fatigue. AND feeling in good spirits the next day, we called at the mission house, where we were greeted by Mons. L. Roussy, Mons. and Madame Normandeau, and Mons. Pache—the principal, professors, and missionaries, in the mission, who then, and at the several visits we made them during the few days we spent in Grande Ligne, cordially entertained and gratified us in speaking of their labors, and of what had occurred among them since I had seen them last, more than thirteen years ago, and in asking questions about our religious views, and our society, etc. They receive the Review and the Reformer, and are quite interested in the progress of the cause among our people.
WHILE we were looking in the apartments in the house, which appeared much as they did twenty years ago, except the changes about the occupants, I felt to take the attitude of deep sorrow, as we entered the room which was occupied by Madame H. Feller, the foundress of the mission, whose life was pre-eminently useful; who left Switzerland, her native country, having her heart filled with the desire of being devoted exclusively to the service of the Lord, and was a missionary at the head of the Grande Ligne mission, in Canada, from the year 1835 till she closed her earthly career, in the spring of 1868. Though the arrangement of the furniture in the room presented the same aspect that it had for nearly a third of a century, yet no more could her gentle voice and cordial salutations greet our ears there. But I felt cheered as I remembered well the last interview I had with her nearly fourteen years ago—that she then expressed her belief in the soon appearing of Christ, and her hope in the resurrection86of the dead, or in a change equivalent thereto; and that she did not manifest any opposition to the observance of the seventh-day Sabbath, but rather bade me God speed in disseminating what I believed to be the truth.
CONNECTED with the mission are two educational institutes, one at Grande Ligne, for boys; the other, at Longuiel, for girls. About eight hundred pupils have spent from one to five years in these schools, forty of whom have taken part in the mission; ten as ministers, the others as teachers and colporteurs. Their field of operations cover more than thirty country parishes in the heart of popery. In these parishes are twelve central stations. They employ from thirteen to twenty laborers. About twelve hundred persons have made public profession of religion, and have been connected with the mission churches; though they could hardly show one-half of that number in their midst, owing to large emigration of the French Canadian Protestants to the United States. This mission is supported mostly by donations from friends in Europe and America.
WITH these brief statements, hearty thanks from my brother and myself, are, and will ever be due to the Lord, and to the friends at the Grande Ligne mission, for the favors that were granted us when we were received as pupils in the institute and educated free from charges in 1851-54.
THE roads being bad, and the weather unpropitious, we were detained two weeks at Grande Ligne. In this time we had profitable interviews with several friends, attended four religious meetings at the institute, and Sunday evening, Jan. 23, I enjoyed freedom in speaking on the affections, from Phil. 1: 9-11, in the chapel in the mission house, to an interesting audience, composed of the principal, professors, and students in the mission, and of a goodly number of friends from without, who gave good attention to the word spoken.
Bro. and Sr. Jiguere were greatly encouraged by this visit, and we were glad to find them holding on to the truth and feeling a determination to lay up a treasure in Heaven, and to go through to Mount Zion.
Besides visiting at Grande Ligne, we spent one week in visiting friends in St. Marie, Milton, Granby, and Sheffield, P. Q. In all our visits we had sweet enjoyments in praying, and conversing upon religious topics with anxious inquirers after truth. May we not have reason to hope and pray that the last great solemn truths to warn the world to prepare for the coming of Christ, will yet find a place in many hearts, and prove a savor of life unto life unto many a soul in Canada?
A. C. BOURDEAU.
Bordoville, Vt., Feb. 10, 1870.
Meetings in Michigan.
By Joseph Bates
Since my last report, Jan. 26, I have visited the following places:—Jan. 29, held a good, encouraging Sabbath meeting with the church in Allegan. Sabbath, Feb. 5, Bro. Charles Jones and self held three interesting meetings with the church and people in Leighton. The brethren were very glad we came, and pressed us to come again soon. The Lord encourage them to overcome, is our prayer.
Sabbath, Feb. 12, Bro. C. Jones and self were with the Sabbath brethren in Douglas, on Michigan lake shore. Bro. McCollum, who sustains his family by day labor, has, by persevering effort, fitted up a convenient place of worship that will accommodate from eighty to one hundred worshipers. We held two interesting meetings with them and their neighbors, who are becoming interested, and are investigating, to know our position. They send their children to the Sabbath school, which is increasing in interest. The brethren there present every scholar with a copy of the Youth's Instructor. We united with them in their school, and were made glad to learn how interested they are becoming in reading this very good and well-conducted little sheet.
In our journey through the woods and clearings, we supplied a number of families and lonely travelers with our religious tracts and pamphlets, which were readily received.
The church in Monterey has been holding prayer and conference meetings every evening for the last ten days; parents and children laboring to get nearer to the Lord.
JOSEPH BATES.
Monterey, Feb. 16, 1870.
Report from Iowa.
By George I. Butler
My last report closed with the meeting at Brighton, Feb. 1-6. Came with Bro. Nicola to Lisbon. Wednesday evening, Feb. 9, spoke to a few brethren and sisters at the house of Bro. Paine. Since the camp-meeting last fall he has taken his stand to go with his wife to the kingdom.
Sabbath and Sunday, met with the brethren and sisters at Lisbon, assembled from the surrounding churches. Our meetings seemed very cold and formal at first, but increased in interest toward the close. It was by no means a meeting of rejoicing, but closed quite solemn, with confessions and tears. I trust it was profitable. In our old churches there must be an advance step on the part of individuals who have long heard the truth. This going to meeting and being stirred up, and going back to business, and becoming worldly-minded, and spiritually dead, till the next meeting comes around, will hardly prepare a man for translation. As Enoch was the first instance of translation, and as God remains the same “yesterday to-day and forever,” it would be well to consider his case. Enoch walked with God three hundred years, three times as long as our country has had a national existence. His religion was not spasmodic. We have no record of his backsliding. Such a religion we need individually, to prepare us for the translation he experienced.
At Marion, the committee appointed at the last conference to locate the camp-ground for our meeting next June met, and after some examination and consultation, fixed upon the pleasant grove near Bro. Thomas Hare’s as the most suitable ground, all things considered, for the next Iowa camp-meeting. This is about one mile and a half from the depot at Marion, and three and a half from Cedar Rapids. The committee also arranged some plans for conducting the preparation of the ground, and also for furnishing feed and provisions. I am happy to say we were all perfectly united in our proposed action, and that we confidently expect the blessing of God upon our next camp-meeting. On our part it shall be conducted upon liberal principles.
As an item of news, which is causing some comment here in Marion, I will say, Eld. B. F. Snook, formerly a minister among us, but for the last three or four years an opposer, though still professing to be an Adventist, has, of late, taken his public stand as a Universalist, and proposes soon to give in public his reasons for this change. The readers of the REVIEW will remember that Eld. Wm. H. Brinkerhoff preceded him in this direction nearly a year ago.
Here at last the two leaders of the Iowa defection have arrived. It seems sad that two men capable of doing good, should thus leave the present truth and become Universalists. But so it is. The Hope of Israel paper, established by them as their organ, will still be published. There is some talk that it will be removed to Mauston, Wis. Those who have been acting in concert with Elds. S. and B., still hope to be able to carry on their work, and keep up their paper. It would seem to a looker on that their courage, at least, must be good, if they can hope to do so in view of present and past experience.
GEO. I. BUTLER.
Marion, Iowa, Feb. 17, 1870.
Note from Bro. Matteson.
By John Matteson
In Mapleton, there was a good interest to hear. I commenced meetings here three weeks ago; preached one week, and was then suddenly called away to defend the cause in Centerville. There was a desperate attempt made to destroy our influence, by the same man who had formerly opposed us. He would take our tracts, read out of them, pervert, and garble, and ridicule, in a most wicked manner, calling us infidels, and trying to prove it by reading out of different books. When I came and took notes night after87night, he abused me in the worst manner. By the action of an overruling Providence, he suddenly ended his meetings Sunday night, and gave me a week to review him, and hold meetings. We had some interesting meetings, and a few were added to the number of believers. Last night, I commenced meetings again in this place, and spoke to a full house. JOHN MATTESON.
Mapleton, Kan.
Report from California.
By D. T. Bourdeau
For the past six weeks we have been laboring in Green Valley, Analy township, six miles from Sebastapol, where we closed our labors with the tent last November. We have given forty-five discourses, and tried to labor faithfully from house to house. About fifteen have already taken their stand on the truth, and we hope that with more faithful labor, others will decide to obey the truth. Four have been baptized, and it is expected that others will soon move forward in this ordinance. This effort is a source of encouragement to those who came out at Sebastapol. These two companies will naturally blend their interests together.
During this time we have also met with the churches of Healdsburg and Santa Rosa. At Healdsburg we had a very good meeting. Though it rained most of the day, quite a goodly number met and feasted on the truth, the tears flowing from nearly every eye. All spoke, and encouraged us to go forward in search of the lost sheep. We were refreshed. As we try to draw near the Lord, the future prospects of the cause seem cheering.
D. T. BOURDEAU.
Santa Rosa, Cal., Feb. 15, 1870.
Quarterly Meetings in Vernon Co., Wisconsin.
By I. Sanborn; David Downer
The Quarterly Meeting just held in the new Christian meeting-house in Vernon Co., Wis., closed last evening; and as there are only two families of Sabbath-keepers in this vicinity, the meeting was made up mostly of brethren and sisters from Sand Prairie, twenty-five miles from here, one load from Woodman, one from Victory, and one from Waukon, in which was Bro. J. N. Andrews' mother.
Many of the Christian people met with us, and also of the world's people, so we had the meeting-house crowded all the time. I gave five sermons on the last message, the people paying wonderful attention. Last evening we distributed about five dollars worth of tracts among those who wanted to read. In almost every place we visit we find some one who has received the truth by reading. So here we found a sister from Liberty Pole, who had received the truth by reading tracts and papers that some friends had sent her. May the Lord help our brethren and sisters to work on in this department while the day lasts. Keep adding to the book fund, so that the active ministers can have tracts to give to the people who will read wherever they go. We will continue our labors here as long as the interest may demand. I have never seen a better prospect for good. May the Lord give us wisdom. Pray for us.
I. SANBORN,
DAVID DOWNER.
Meetings in Wisconsin.
By I. Sanborn
I CLOSED my meetings at Mindora, Lewis’ Valley, having preached two weeks. I should have continued another week but for the opposition meetings that were kept up by the Methodists and first-day Adventists.
When I commenced meetings there were no Seventh-day Adventists in the place. When I closed there were nine, with a good interest among others to investigate. I expect to visit this place again early in the spring, the Lord willing.
On Monday following the close of my labors in Mindora, Bro. Downer took me to Trempeleau Prairie, where I have held eight meetings. The professors generally turned their ears from the truth. Still there is a good interest among the young people, some of whom had been shamefully abused by the Methodist church, because they laughed at some things they saw in the protracted meeting. They gave me a very nice present, as a token of respect, which I thankfully received as such. Besides, they gave me the very best of attention in all my meetings; and I pray that the Lord may help them to obey the truths they heard, that they may be saved in the day of the Lord. The little flock here are faithful and full of hope. There are others that we hope will soon take their stand with them in the good work of the Lord. I go from here to Burnham’s Valley to-morrow, the Lord willing.
I. SANBORN.
Trempeleau, Jan. 29, 1870.
Greetings from Dodge County
By S. W. Hickok
Bro. S. W. Hickok writes from Dodge Co., Minn.: A little more than a year since, I enjoyed the privilege of greeting a number of the dear ones whom I had never before seen, and doubtless never shall again in this life. And when from time to time I see their names in the paper, or their words of encouragement in the Conference Department, I seem to behold their faces again, and my heart is filled with gladness, and I feel strengthened to press forward. May the Lord help us to be faithful, that we may meet in the kingdom.