It is not to be supposed that long-cherished theories will be given up without a struggle, however plainly they may be shown to be erroneous. Early education and long-established notions are hard to eradicate; hence, notwithstanding the overwhelming amount of evidence showing the destruction of the wicked, appeal is made to a few passages which are claimed as supporting the doctrine of eternal torment. To a person who has not examined the subject, it may be made to appear that the Bible is full of strong texts on that side of the question; but the fact is, there are only nine texts in all the Bible that are claimed as directly teaching the doctrine of endless torment. True, a few other texts are brought in as collateral proof; but there are only nine that are claimed as direct proof upon the question. While, on the other hand, there are scores, and even hundreds of texts, positively asserting that the wicked shall die, perish, be destroyed, be cut off, be burned up, be as though they had not been, and many other expressions equally strong. These declarations are repeated over and over; and the few texts which are claimed in favor of endless suffering are readily explained in harmony with the doctrine that the wicked shall be utterly destroyed.
Strange to say, the first passage which our opponents are able to select in supporting their theory, is not found till we come to the book of Psalms, nearly half way through the word of God! If such an awful doctrine be true, it has been true since the days of Adam, and every soul of the human race has been in danger of endless hell. It would seem as though the race ought to have been plainly and unmistakably warned of it from the very earliest period. It ought to have been kept before them constantly; and yet, our opponents themselves being judges, not a declaration concerning this eternal, horrible, burning hell of endless torment, not a text stating such a thing, is found until we get half way through the Bible. In fact, there are only three texts that can be construed so as to favor that doctrine in the whole Old Testament. We will now examine them. The reader will be surprised to see how weak they are.
1. “The wicked shall be turned into hell, and all the nations that forget God.” Ps. 9:17.203
Here, say our opponents, is a plain text of Scripture on our side of the question. “The wicked shall be turned into hell.” Very well, we believe that as strongly as anybody. All the wicked will go into hell, certainly. But how long does this text say they are to be tormented there? You will notice that it does not say anything about that part of the question. It simply says that they shall be turned into hell, and there leaves them. It does not say or intimate that they shall remain there one hour or one year. We must learn that from other texts. Be it known, then, that this text does not have the least bearing upon the doctrine of eternal torment. And yet this is one of the nine pillars of that structure. You will notice how little support it gives to that monstrous theory.
2. “The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?” Isa. 33:14.
“Everlasting burnings,” exclaim our opponents; here we have our doctrine taught, certainly. But they should not be too sure. “Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?” The very question implies that no one can. Many times in the Bible similar questions are asked, as, “The great day of his wrath is come; and who shall be able to stand?” Rev. 6:17. Who can stand before his anger? What living man shall not see death? Ps. 89:48. All these imply a negative answer, and so does this text. No one can dwell in devouring fire, in everlasting burnings. It is on such texts as these that the doctrine of an endless hell is built; but there is not a hint of such a thing in one of them. On the other hand, the text plainly implies the utter destruction of the sinner.
3. “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” Dan. 12:2.
The advocates of endless misery make another stand here. They think they find some support for that theory in this text; but a few words of explanation will convince any candid man that it is not on their side. Some shall awake to everlasting life, that is, the righteous, “and some to shame and everlasting contempt.” Now, if the wicked awake to everlasting contempt, it is argued, they must live everlastingly, eternally in misery. But we maintain that no such conclusion is necessary. They can be utterly annihilated, and still the statement of the text be justified.
During our Revolutionary struggle for liberty, General Arnold turned traitor, and had to flee for his life. Ever since that day he has been held in contempt by the whole American nation. His name is only mentioned now with scorn and reproach. “Arnold the traitor” is a term with which everybody is familiar. He is held in contempt, and yet he has been dead long years. Just so with regard to the wicked. They come up to the Judgment to be covered with shame, and held in contempt by the righteous. The Syriac translation gives it thus: “Some to shame and the eternal contempt of their companions.” The Jewish translation renders it thus: “Some to disgrace and everlasting abhorrence.” This brings out the correct idea. They are held in eternal contempt or abhorrence by the saints. So the wicked can be annihilated at the Judgment, as the Scriptures teach, and yet this text be true.
Here, then, is all the evidence claimed from the Old Testament to prove eternal suffering. Reader, is it not a rather frail foundation on which to begin so stupendous a superstructure? We shall next examine the New Testament.
TO CORRESPONDENTS.
By Editor
A. M. JOHNSON: The Constitutional Amendment party have by no means gone out of existence, as your friends claim, but are working on with a steady purpose to secure the ends they have in view. See reference to them and their work in REVIEW No. 7 of the present volume. Their organ, The Christian Statesman, is published in Philadelphia, Pa.
J. L. M.: What is written in these days about the prophetic character of the great pyramid, we consider baseless assumption, and the wildest kind of conjecture. Who knows that the great star Alcyone is the “governing star of the pyramids?” “It is claimed” (!) that its date of erection was 628 years before the exode. On what ground? Who knows anything about it? But that date is essential to the conjecture. Don’t we need something better on which to build a theory? So of a thousand other things that might be named about this new discovery. When we begin to give ourselves up to such conjectures, there can be found millions of objects, the measurements of which will correspond, when sufficiently expanded, to the distance of some planet, or the time of its revolution, or the length of some prophetic period. But there is nothing to any of it. The Bible is the great fountain of revealed truth; and he who will study that carefully, will find enough on which to base his faith without resorting to the wild conjectures of the pyramidgets.
DARKNESS FOR LIGHT.
By Editor
A BROTHER sends us a copy of the Herald of the Morning, containing a diagram to represent some of its peculiar and new-devised theories, and asks if there is not some light in it. The diagram, if we understand it, represents a new adjustment of the prophetic period. Thus the 1335 days ended in 1874; 3½ years are marked off as “harvest,” to 1878; 3½ years more are added, marking, we know not what, but reaching to 1881, when the time of trouble commences, continuing 33½ years, and ending in 1914 with the “times of the Gentiles,” and the coming of the Lord.
If any one who had never heard the correct interpretation of the prophetic periods, nor the subject of the sanctuary, nor the third angel’s message, had asked the question whether there was light in such a scheme, we should not have been surprised; but that any one who has had a knowledge of all these truths should for a moment imagine that there is any light in such a scheme as this, is past our comprehension.
If there is any truth in this, then all the system which we denominate “The Present Truth” is simply the darkness of midnight. Then all the arguments upon the sanctuary, the third angel’s message, and the various other views which constitute this system, must be given up. But we know that no evidence can overthrow these positions. The harmony and strength of the present truth cannot for a moment be shaken.
We are forewarned that “here is the patience of the saints.” In our patience, holding fast to these great pillars of truth, we shall possess our souls, and gain the kingdom at last. But any mind which begins to toy with theories that completely subvert these pillars of truth, and then imagines that he sees light in these things, must have become by some means fearfully bewildered. Brethren, beware!
“Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.”
1. A divinely appointed plan respecting the contribution of means must have been established for all of the churches as Paul had given orders to the churches in Galatia, as well as to the church at Corinth.
2. It was a plan which required a constant giving of means in proportion to what was received. Each week they were to consider how they had been prospered, and to lay aside a definite sum.
3. Each person was required to take part in this. “Let every one of you lay by him in store.”
4. They were not all to give the same sum; but all were to give by the same rule, in the same proportion, as God had prospered them. The least amount received for their support, whether in payment of labor or otherwise, if not more than one dollar, was their prosperity. If ten or twenty dollars had been received, their prosperity was this much greater, and they should give ten or twenty times as much, as though they had received but one dollar.
5. This money, thus laid aside, was not left for them to dispose of individually, as they saw fit. The object is plainly stated, “that there be no gatherings [or collections] when I come.” It was evidently to go into some general treasury for some special purpose. This was all understood by the apostle and the brethren; for he was to take the money, when he came, for the saints at Jerusalem. Some have supposed that this collection was exclusively for the poor saints at Jerusalem; but it is not so stated. It is quite probable that at Jerusalem there was a general treasury, the same as there was at the commencement of the preaching of the gospel.
God has taught by the mouth of his prophets and by the example of his servants in time past that he claims a tithe of a man's increase,—that it belongs to him. This is the least that God has proposed to accept from any one.
SPECIAL MENTION.
THE POWER BEHIND NIHILISM.
Bro. F. R. Richmond sends us for the Review the following article, which appeared in the Springfield Republican of Feb. 20, 1880, stating that the author is well known, and is considered an honest man; that he is well educated, speaks and writes fourteen different languages, and has traveled extensively in this country and in Europe, especially in Russia. We give it, as anything pertaining to this subject has special interest at the present time:—
To the Editor of The Republican:—
Permit me to express my indignation through your paper at the deliberate falsehoods reprinted at the present time in many publications in America. I refer to the article on Nihilism in the Nineteenth Century, which I again see in Appleton’s Journal. Many a man is earning a good livelihood by writing at the desire of a tyrannical government against liberty, and Fritz Cunliffe Owen is not an exception. Michael Bakunin, the very soul of virtue and honor, is made to have said at meetings in various places in Europe, that “there are two lies,—the first lie is God, the second lie is right.” I ask, How would a son of Massachusetts feel should he read when abroad that Charles Sumner, Henry Wilson, or Gov. Andrew had uttered such sentiments as these,—advocating the necessity of breaking up family ties, the destruction of all that is noble, pure, and virtuous, asserting that there is no God, that God is a lie,—at meetings held in Pecowisc, Ashleyville, Pine City, or in the grand opera-house in Agawam, without or with giving the date of such utterances? Now there is just as much truth in the article of Mr. Owen, which is a forgery and a parody, perpetrated years ago and repeated now, because Bakunin is where Charles Sumner and Henry Wilson are.
I did not think it wise to give to the world up to this time the true power behind Nihilism, nor was I permitted to do so without consultation, but Mr. Owen’s article makes it necessary and removes the restriction. The real power behind Nihilism are Christians, and orthodox Christians at that, and they mean to conquer in the end. Not in the Dark Ages, but in my own time, there were in Russian Poland and the provinces that once belonged to Poland two millions and a half of Uniats, or united Greek Christians, who had magnificent churches and a large number of clergy,—and to-day in liberal and tolerant Russia not a church or clergyman can be found of that denomination,—which differs much both from the Greek and Roman Catholic churches, and in their worship and rites is about as near as it is possible for an Eastern church to be to Protestantism. Now let us see how they were treated and what became of them.
The Russian government resolved to convert the confessors of this church to the Russian Greek, of which the Czar is the infallible head (and I here repeat a statement I made five years ago, and which has not yet met a denial, that in Russia the Czar is actually worshiped as very God on earth,—and in making this statement I am not, like Bakunin, dead, but living). This people had not the slightest desire to change their faith, and declined to be converted. The Christian government of the Czar replied with bayonets. Gloomy dramas were played in Russia about that time. First, the clergy were seized and banished to the salt and lead mines in Siberia, there chained day and night to hard work in the mines. Others only had one choice, death or Russian Christianity; the majority swallowed lead and died. The next mode of conversion was by starvation, which consisted of giving them food every other day only; and then the clergy and Sisters of Charity and nuns, totally nude, were driven at the point of the lance, or while receiving the terrible knout upon their naked backs, to the river or pond covered with thick ice, and pulled in by ropes. An Orthodox priest, always present at such Russian “revival” meetings, asked now and then, “Will you accept the true faith?” Faint voices replied, “No! No!” Then the priest ordered, “Pull, pull well!” The rope strained to the utmost, the sharp ice was broken by the benumbed bodies in different directions. What a sight! Even the Russian soldiers, used to such doings, and the peasantry who came out of curiosity to the river banks, broke out in crying and screaming. The Hebrews present, who came with clothing and food for their miserable fellow-creatures, cried, “Jehovah! Jehovah! dost thou not see it?” When charged and lashed by the Cossacks with their knouts, the “converts” cried out, “Take all that we have, the last kopeck, the last piece of bread, but leave us our faith, the faith of our fathers!” But these cries were not heard in St. Petersburg, and to-day no Uniats are to be found in Russia.
Their bishops and minor clergy are wandering under various disguises, or, those who are married, living with their wives in foreign lands and there laboring for the re-establishment of their faith; but not for that purpose alone, but to free the whole of Russia. Some have betaken themselves to trades, others are living by teaching, others practicing medicine, and some have entered as clergymen into different denominations; some, again, are in Russia and Poland, ready to become martyrs for their country. The prelates and clergy of this branch of the Christian church are the true leaders and power behind the Nihilists, and as such they do not believe that God and right are lies. I, a Pole, but the son of a Uniat sainted mother, who with her and the rest of my family were forced into the Russian church against our will—knowing fully the true aims and purposes, and having also undergone the unmentionable hardships and woe of many who are liberators, but are called by the Russian government destructionists—I am proud to be one of them.
Nine-tenths of the true leaders, heavy contributors to Nihilism, are true, devout Christians and communicants of churches when outside of Russia; but they somehow are laboring under the idea that it is the duty of a Christian to remove corruption, licentiousness, and vice, in official as well as in private life; they are also under the impression that Christ when on earth preached as he does to-day through the New Testament, liberty and equality, virtue and truth, and believing this, they mean to introduce it in the Czar’s dominions. They may be in the wrong; if so, in the name of true Christianity I would ask the re-printers of Mr. Owen’s article, and especially the editor who commented upon it so learnedly in last week’s Congregationalist, what Christianity really means, if it does not mean what it seems to mean to the Uniat and other Christians who have lived in Russia, and who outside of that dismal country have heard for the first time perhaps of a Huss, a Wycliffe, a Calvin and a Luther, who set them an example which they honestly try to follow. If Nihilism is not right, as those ignorant and deceived professors of colleges, men and women of wealth and refinement, and peers mentally—nay, not only peers, but superiors—to many a scribbler in religious journals, believe, then the blame should be placed where it belongs, namely, upon the first and true teacher of Nihilism,—Jesus of Nazareth.—W. C——KY (known as JOHN BAKER).
A Father's Counsel on Courtesy to Others
—“My boy,” said a father to his young son, “treat every one with politeness, even those who are rude to you. Remember that you show courtesy to others, not because they are gentlemen, but because you are one.”
Influence of Example on Others
—No man is so insignificant as to be sure his example can do no hurt,—Clarendon.
PROPHECY FULFILLING.
By James Garland
BY JAMES GARLAND.
Those who have read the article in REVIEW No. 5, Jan. 29, 1880, taken from the Vallejo (Cal.) Chronicle, can but shake off the drowsy feeling that may have hung over them in the past, and look ahead to see the almost immediate fulfillment of the prophecy in relation to the Turkish power. It is truly startling to behold these things while watching the signs of the times; yet this is our time, and how few realize the nearness of its fulfillment. Mark also the conflict with the civil power spoken of in Rev. 13: 11-17, as shown in the case of Mr. Waldo before the courts of Pennsylvania. Brethren, do we see the importance of preparing for this, the issue that is soon coming? Listen to the earnest entreaties of the watchmen on the walls of Zion. They should stir us up to activity. The report of the convention in Massachusetts shows how fast the feeling on the Sunday question is ripening. Fall into line, friends; we have a good Captain, and the victory is sure. You will find the closet a good place to obtain the needed preparation. See Matt. 6: 6; 24: 42-44.
Cassville, N. Y.
CAN THE LEOPARD CHANGE HIS SPOTS?
We are led to ask the above question on reading the remarks of the Christian Union’s Constantinople correspondent concerning the Mohammedan priest who assisted a German missionary to translate portions of the Bible into the Turkish language. A part of the facts here stated have been given in our news column, but we give the entire paragraph. Under date of Jan. 30, this correspondent says:—
Since my last letter the case of the Turkish Khodja Achmet has taken a very serious turn. The English government interfered in his behalf, and the resistance of the Turkish government led to a temporary suspension of diplomatic relations. The difficulty has finally been arranged, but in a manner which cannot be at all satisfactory to the English government. In the matter of religious liberty the Sultan has yielded nothing. He has taken pains to say so in a special note to Sir Henry Layard. This declares that the Sultan has commuted the punishment of the Khodja simply out of regard to the English government; that his arrest and the sentence of death were just and proper, and that the partial pardon granted in his case is not to be taken as a precedent. It also justifies the arrest of Dr. Koelle and the seizure of his manuscripts. The Minister of police, Hafiz Pasha, whose removal was demanded by Sir Henry Layard, has, on the contrary, been promoted, and decorated with the highest class of the Medjidie. This pointed affront drew out a very strong article from the editor of the Levant Herald, and this has been replied to by the suppression of the paper and the expulsion of the editor from the Empire. It can hardly be said, under these circumstances, that the Sublime Porte has manifested any more wisdom than liberality, and it can hardly be supposed that its action will be overlooked by the English government.
Massachusetts Divorce Scandal Rising Rapidly
—The Boston Watchman is responsible for the statement—and what is worse, proves it—that “Massachusetts is rapidly moving to the bad eminence once occupied by Indiana, in the scandal of her divorce legislation.” There are nine different pretexts, it says, under which in that State a lawful marriage bond may be loosed. The Massachusetts Supreme Court during the past nineteen years has decreed seven thousand two hundred and thirty-three divorces. The divorces now number six hundred in a year, two for every secular day!
INDIANA
Marion.—Began meetings at this place Friday evening, March 12. Held eight meetings, closing Monday evening, March 15. I found the church in much need of help. Work on their half-finished meeting-house had stopped, and the whole church was under a cloud of discouragement. But the Lord gave freedom in speaking the things necessary for their instruction and encouragement, and I left them in good courage, and rallying to complete their house of worship. May the Lord give us more faith. WM. COVERT.
Fowler, March 16.—I have held meetings here four weeks, and have also held meetings in Meader’s school-house, four miles north, where two sisters have kept the Sabbath for some time. There was great prejudice on the part of some, who used all their influence against us; bad roads and weather also hindered much. But one good brother has fully embraced the truth, and others are convinced.
Have obtained thirteen subscribers to our periodicals, sold $15.27 worth of books and charts, and received donations amounting to $6.15. A little company, now numbering six, is gradually forming in this vicinity, to be, we trust, gathered up by the angels at the coming of Jesus. J. P. HENDERSON.
KANSAS
Labor among the Churches.—We visited the little company at Bennington March 5 to 7. They have been in trial, but union and harmony are now restored.
We stopped at Dry Creek also. Only four of the company there are left, all the others having moved so far away that the meetings and Sabbath-school are discontinued.
We are now (March 15) at Noble, Rice Co., with Bro. Barton. M. AND H. ENOCH.
Labor among the Churches.—Since my last report, I have held meetings near Lazette, Cowley Co. The church was much encouraged. One sister who had given up the Sabbath, took hold again. We closed with a temperance meeting at Grenola. Thirty signed the different pledges, sixteen of whom signed the teetotal pledge.
Held meetings at Bloomfield the 13th and 14th. Four more joined the church there, making a membership of nineteen.
Thus closed our tour among the churches, which occupied forty-four days, and required four hundred miles’ travel. We held sixty-two meetings, which were seasons of deep interest. J. H. COOK.
Noble, Rice Co., March 15.—Since my last report, several others have decided to obey the commands of God. Twenty are now keeping the Sabbath, only two of whom observed it when we came here. To the Lord be all the praise. Those who have taken hold seem to be in earnest, and are leaving off the use of tobacco, pork, and other injurious articles. We have organized a Sabbath-school, which takes twelve copies of the weekly Instructor, and obtained ten subscribers for the REVIEW.
I spent Sabbath, March 6, at Salina, and held four meetings. Eight signed the covenant. Four of these had recently begun to keep the Sabbath, as the result of the faithful labors of an aged sister in that town. What an incentive to our T. and M. workers to scatter the seeds of truth! Sold $7.00 worth of books, and some subscribed for our periodicals. If a series of meetings could be held there, we believe a good church might be raised up. R. F. BARTON.
WISCONSIN
By Chr. Holmes
Independence, Trempealeau Co.—During the past month I have labored at Elk Creek, near Independence. I have spoken sixteen times, but have not reached the Sabbath question yet. Many are interested. I have obtained, since I came here, nine subscribers for the Tidende, one each for the German and Swedish papers, and two for the Signs of the Times. May the Lord bless those who read the precious things of the soon-coming Saviour.
The devil is also at work; he accuses his servants to go and blindfold the people. The Lutheran minister goes from house to house to warn his members not to examine these truths which I have told them about; but the people know that I told him to come and defend his members at our meetings, not at my back, and he would not. I wish something of that kind might be done to settle the question.
Remember us in your prayers. CHR. HOLMES.
HUTCHINSON, MINN., H. AND T. CLUB.
By Nettie G. White
A MEETING of the Hutchinson H. and T. club was held Sunday evening, Feb. 8. The club here numbers over one hundred and fifty. Some who are not members of our church take an active interest in the temperance work, and many of the most influential people in town belong to the club. Our people here have a large church, and on this evening it was well filled, and the exercises205were interesting and profitable. Eight new members joined the society. The H. and T. certificates were distributed, and were received with favor.
It was proposed that a meeting be held one week from that night, to canvass the license question, as the railroad is expected there this summer.
Altogether, the club is doing a good work, and has gained the sympathy of the entire community.
Medford, Minn. NETTIE G. WHITE.
“BUT SWEETER DAYS WILL COME AT LAST.”
My heart was light of care or pain—
What recked I for the wintry blast?
And stepping homeward through the rain,
I paused to catch a single strain:
“But sweeter days will come at last!”
So deep a song, so sweet a tone,
Enticed my feet from hurrying past;
The voice fell to a tender moan,
And rose with the refrain alone:
“But sweeter days will come at last!”
I took the song home in my heart,
And gave it room with sweet things past;
I wondered if the singer’s art,
Or if her soul, sang in the part,
“But sweeter days will come at last!”
I knew not then, I know to-day,
Who stayed me thus in chilling blast;
A life shut from the light of day,
With only faith to sing and say,
“But sweeter days will come at last!”
Once more I walked in chill and rain!
The happy years had flown too fast;
My heart was bowed with loss and pain,
When memory struck that chord again,—
“But sweeter days will come at last!”
I paused as erst in twilight gloom,
And said, “What precious meed thou hast,
Pale singer of the prison-room,
When thus thy song outlives thy tomb:
‘But sweeter days will come at last!’”
And in my grief ’tis sweet to know
’T was grief that climbed to hopes so vast;
And that ’t was sorrow’s overflow
That sang of morn to nights of woe,
“But sweeter days will come at last!”
My heart went out with happier cheer,
And sang, though yet with clouds o’ercast,
If so, some weeper, passing near,
Or so some careless heart might hear:
“But sweeter days will come at last!”
—Selected.
IOWA
By J. D. Pegg
Albany, March 13.—A company of thirteen, all heads of families, have commenced the observance of the Sabbath here. We design to organize a Sabbath-school next Sabbath. We are having the most encouraging meetings I have ever held. A Baptist minister, with his good wife, has taken a decided stand for the truth. We confidently expect to organize a church here of good substantial members. J. D. PEGG.
KENTUCKY
By S. Osborn
Seatonville, March 16.—Have been holding meetings near this place for more than a week. The work is advancing, both in love for the truth and prejudice against it. The Disciples are very much stirred on account of the truth’s having taken their preacher and school-teacher. In view of this fact they have sent for one of their able men to debate the subject of the Sabbath and the law. We commence the discussion the 18th.
S. OSBORN.
OHIO
By O. F. Guilford
Liberty Center, Bowling Green, and Toledo.—Since the meeting at Corsica, I have visited every family of Sabbath-keepers in these places.
At Bowling Green, a temperance club was organized, between fifty and sixty signing the pledge. They will meet monthly.
At Toledo, I found thirteen keeping the Sabbath, and organized a church and a tract society. These brethren are earnest in the work, and have an excellent field of labor. Spoke Sunday evening in the Disciple church, to a large and apparently interested congregation.
March 16. O. F. GUILFORD.
VERMONT
By R. S. Owen
Jamaica.—The organization of a temperance club here has not only been a benefit to our people, who have renewed their interest and zeal in the cause of health and temperance, but it is bringing our work into favor with many who have been very bitter against the cause. Monthly meetings have been held since the organization of the club last December. These have been largely attended by those not of our people, and many have been induced to join with us in the temperance work. At our last meeting, eighteen signed the pledge. I have given a short course of lectures in the village of Jamaica. As the result, six persons have commenced to observe the Lord’s Sabbath.
I am now holding meetings in Townsend, where there seems to be a desire to hear the truth.
March 10. R. S. OWEN.
CALIFORNIA
By M. C. Israel; J. L. Wood
Fairview, Fresno Co.—We commenced meetings in the school-house at this place, and at Temperance Colony, Feb. 19. The meetings were well attended by the church, and some outside interest was manifested. This church numbers sixty-eight, the members being located in four different settlements; namely, Fairview, Temperance Colony, Mendocino, and Central Colony. Regular Sabbath meetings and Sabbath-schools are held at the two former places. There is also a live temperance club at each of these places; they meet alternately every two weeks.
Weekly meetings were appointed, and twenty-five more copies of the Signs subscribed for. The Signs, REVIEW, and Good Health are read by most of the families in the church, also the church library and other books.
M. C. ISRAEL.
J. L. WOOD.
NEW YORK.
By M. H. Brown
Brookfield, Genoa, Weedsport, and Chittenango Falls.—From Lincklaen we went to Brookfield, commencing our meetings Feb. 25. We there met Bro. A. H. Hall, who was with us the first day of the meeting, for counsel. Matters of difference were adjusted, and confessions were made; and in the closing meetings, in connection with which Bro. J. Q. Foy was ordained elder of the church, the Spirit of God rested upon us, and set its seal of approval upon the desirable results attained. The tract-society and Sabbath-school work also received attention. We were much gratified to find this church carrying out the principles of the H. and T. work so well.
At Genoa we found a growing company of workers. Brn. Geo. D. Ballou, T. M. Lane, and Geo. W. Bliss assisted in these meetings. The temperance, tract-society, and Sabbath-school work received due attention. The subject of spiritual gifts was also presented, and several volumes of Spirit of Prophecy were sold. Sabbath-keepers were present from Groton, Moravia, Catlin, and Five Corners. The Sabbath-schools of Genoa and Moravia were both present, and we were much pleased with their prosperous condition. All seemed profited and encouraged by the meeting.
March 8, in company with Bro. Ballou, we were at Weedsport. The Sabbath-keepers here seem to be growing in the knowledge of the Lord and his truth, and also in numbers. The volumes of Spirit of Prophecy, and Testimony No. 29, were introduced, and the help given them seemed to be greatly appreciated. In this company and the Genoa church brotherly love prevails. I see no reason why they may not be effectual workers in the vineyard of the Lord.
March 11 we visited the church at Chittenango Falls, and labored with its scattered members till the 15th, holding meetings with them near Pompey Center on Sabbath and first-day. This church has been passing through sore trials; but the meetings resulted in confession of sins and a reconciliation of feeling, which brought the rich blessing of the Lord upon us. Three were added to the church, and some other church matters were attended to. The Sabbath-school was revived, and a club of Instructors was taken. Brn. Kinne and E. W. Whitney were in attendance, and assisted in the work.
The Lord has greatly helped in our labor among the churches this winter; and although we have not seen all accomplished that we desired, yet some excellent results have been reached.
M. H. BROWN.
MICHIGAN
By D. H. Lamson; R. J. Lawrence
Smith's Creek, March 14.—Our meetings here still continue, and we shall be obliged to remain for some time yet. Have organized a Sabbath-school of forty members, and about ten more will unite with us, who were absent on account of sickness. Have ordered a club of the Instructor. We hope for a good church here. Brethren, pray for us. D. H. LAMSON. R. J. LAWRENCE.