Earlier text: The Perilous Times in Which We LiveA Review of H. E. Carver.
We now proceed to offer a few conclusive arguments to show that the first symbol of Rev. xiii, the seven-headed and ten-horned beast, or more briefly the leopard beast, symbolizes a power which exercises ecclesiastical as well as civil authority. The line of prophecy in which this symbol occurs commences with chapter xii. The symbols of earthly governments embraced in the prophecy are, the dragon, of chap. xii, and the leopard beast and two-horned beast of chap. xiii. The same line of prophecy evidently continues into chapter xiv, closing with verse 5 of that chapter. Commencing, therefore, with verse 1 of chapter xii, and ending with verse 5 of chapter xiv, we have a line of prophecy distinct and complete. With each of the powers here introduced, the church of God is represented as in deadly conflict. The scene opens with the church, under the symbol of a woman, anxiously longing for the promise to be fulfilled when the seed of the woman, the Lord of glory, should appear among men. The dragon stood before the woman for the purpose of devouring her child. His evil design is thwarted, and the child is caught up to God and his throne. A period follows in which the church suffers severe oppression from this dragon power. And though in this part of the scene, the prophet occasionally glances forward, once even down almost to the end, because all the enemies of the church were to be actuated by the spirit of the dragon, yet in verse 1 of chap. xiii, we are carried back to the time when the leopard beast, the successor of the dragon, commences his career. From this power, for the long period of 1260 years, the church suffers war and persecution. Following this period of oppression, the church has another conflict, brief, but sharp and severe, with the two-horned beast. Then comes deliverance; and the prophecy closes with the church brought safely through all her persecutions, and standing victorious with the Lamb on Mt. Zion. Thank God for the sure promise of final victory. The one character which ever appears the same in all these scenes, and whose history is the leading theme through all the prophecy, is the church of God. The other characters are her persecutors, and are introduced simply because they are such. And here as an introductory inquiry, we raise the question, Who or what is it that persecutes the true church? It is the false or apostate church. What is it that is ever warring against true religion? It is false and counterfeit religion. Who ever heard of the civil power merely, of any nation, persecuting the people of God? Governments may war against other governments, to avenge some wrong real or imaginary, or to acquire territory and extend their power, as nations have often warred against the Jews; but governments do not persecute (mark the word)—do not persecute, people on account of their religion, unless under the control of some opposite and hostile system of religion. But the powers introduced in this prophecy, the dragon, the leopard beast, and the two-horned beast, are all persecuting powers. They are actuated by rage and enmity against the people and church of God. And this fact is of itself sufficiently conclusive evidence that in each of these powers the ecclesiastical or religious element is the controlling power. Take the dragon; what does it symbolize? The Roman empire, is the undisputed answer. But this is not enough. No one would be satisfied with such an answer as this. It must be more definite. We then add, The Roman empire in its pagan form; to which all parties also agree. But just as soon as we say, Pagan, we introduce a religious element; the paganism is one of the hugest systems of counterfeit religion that Satan ever devised. The dragon, then, is so far an ecclesiastical power, that the very characteristic by which it is distinguished is a false system of religion. And what made the dragon persecute the church of Christ? It was because Christianity was swallowing up Paganism, sweeping away its superstitions, overturning its idols, and dismantling its temples. The religious element of that power was touched; and persecution was the result. We now come to the leopard beast of chapter xiii. What does that symbolize? The answer still is, The Roman empire. But the dragon symbolized the Roman empire, and why does not the same symbol represent it still? Ah! there has been a change in the religious character of the empire; and this beast symbolizes Rome in its professedly Christian form. And it is this change of religion, and this alone, which made a change in the symbol necessary. This beast differs from the dragon only in that he presents a different religious aspect. And yet, with all these plain facts before their eyes, men have the short-sightedness to affirm that there is no religious element about this beast, but that it is simply a civil power. To this beast the dragon gives his seat, his power and great authority. The question then is simply this: By what power was Rome Pagan succeeded? We all know that it was by Rome Papal. It matters not to our present purpose, when, nor by what means this change was effected; the great fact is apparent, and is acknowledged by all, that the next great phase of the Roman empire after its pagan form, was its papal. It would not be correct, therefore, to say that Pagan Rome gave its seat and power to a form of government merely civil, having no religious element whatever. No stretch of the imagination can conceive of such a transaction. It is supremely absurd. But two phases of empire are here recognized; and in the prophecy, Rome is pagan until Rome is papal. But it may be said that it takes the leopard beast and two-horned beast together to constitute the papacy, and hence it is to these that the dragon gives his power, seat, and great authority. But the prophecy does not say so. It is the leopard beast alone with which the dragon has to do. It is to that beast alone that he gives his power, seat, and great authority. It is that beast that has a head that is wounded to death, which is afterward healed; that beast that the whole world wonders after; that beast that receives a mouth speaking blasphemies; and that wears out the saints for 1260 years; and all this before the succeeding power, the two-horned beast, comes on to the stage of action at all. The leopard beast alone therefore symbolizes the Roman empire in its papal form, the controlling power being ecclesiastical. There is no such thing as avoiding this conclusion. To show this more fully, we have but to draw a parallel between the little horn of Dan. vii, 8, 20, 24, 25, and this power. There are six points of identity as follows: 1. The little horn was a blasphemous power: “He shall speak great words against the Most High.” Dan. vii, 25. The leopard beast of Rev. xiii, 6, does the same: “He opened his mouth in blasphemy against God.” 2. The little horn made war with the saints and prevailed against them. Dan. vii, 21. This beast also, Rev. xiii, 7, makes war with the saints and overcomes them. 3. The little horn had a mouth speaking great things. Dan. vii, 8, 20. And of this beast we read, Rev. xiii, 5, “And there was given him a mouth speaking great things and blasphemies.” 4. The little horn arose on the cessation of the pagan form of the Roman empire. This beast does the same, for the dragon, Pagan Rome, gives him his power, his seat, and great authority. 5. Power was given to the little horn to continue for a time, times, and the dividing of time, or 1260 years. Dan. vii, 25. To this beast also power was given for forty-two months, or 1260 years. Rev. xiii, 5. 6. At the end of that specified period, the dominion of the little horn was to be taken away. Dan. vii, 26. At the end of the same period the leopard beast was himself to be “led into captivity.” Rev. xiii, 10. Bonaparte fulfilled both in his capture of the pope in 1798. Here are points that prove identity. Mere points of similarity, of course, would not prove identity. Two different governments may exist having many features in common, and yet not be identical. But this fact does not touch the prophecy in the first particular. For when we have in prophecy two symbols, as in this instance, representing powers that come on to the stage of action at the same time, occupy the same territory, maintain the same character, do the same work, exist the same length of time, and meet the same fate, those symbols represent the same identical power. This conclusion cannot be avoided. But yet an effort is made to meet this by a comparison between Michigan and Iowa which are not identical States, though possessing many features in common. What has this to do with the subject? It is not a parallel case in a single particular. Now all the particulars above specified, do apply alike to the little horn and the leopard beast of Rev. xiii, showing that those two symbols represent the same power. It is admitted on all hands that the little horn represents the papacy; and he who claims that the leopard beast of Rev. xiii, does not represent the same, to be consistent, must show that at the same time that the papacy arose, there arose another great power exactly like it, occupying the same territory, bearing the same character, doing the same work, continuing the same length of time, and meeting the same fate. Will H. E. C. make his view of the prophecy consistent, and show us this other power? But says H. E. C., “Associate the two-horned beast and the image with the first beast of that chapter [Rev. xiii], and we will agree that it is the same precisely as the little horn of Dan. vii.” Why does he ask us to include the two-horned beast and image? The prophecy requires nothing of the kind. Such an idea would never enter a person’s head from reading Rev. xiii, unless he had invented an insane theory, and was laboring to sustain it. All the points of identity exist between the little horn and leopard beast, and them alone. Not a single characteristic of the little horn is affirmed of the two-horned beast. It is not said that he is a blasphemous power. It is not said that the saints are given into his hand. It is not affirmed of him that he continues 1260 years. Nor does he at the end of that time go into captivity. Then where is the first point of comparison between him and the little horn? Oh, it is said, “He spake as a dragon.” Yes; but the dragon is not the little horn. Well, “he exercises all the power of the first beast before him.” Very true; but we reply, Any resemblance between the two-horned beast and leopard-beast cannot prove that the two-horned beast so far resembles the little horn, unless the leopard beast is himself identical with the little horn; so that the argument of H. E. C. here completely destroys itself. More on this point in our next. On Which Side is Your Influence?
By R. F. COTTRELL
THE half-hearted do not aid, but injure the cause of truth. Witnesses in whose testimony there is perfect harmony almost compel belief; but their disagreement destroys confidence. If in unity there is strength, in discord there is weakness. Therefore our Lord prayed that his disciples might be one—perfectly united in their testimony—that the world might believe their testimony and know the truth. Jno. xvii, 20, 23. Unity among those who know the truth convinces men; but the want of unity makes skeptics. The skepticism of the present day is attributable, in a great measure, to the discord and divisions existing among professing Christians. If it were impossible for Christians to be united in the truth, by the aid of the word and the Spirit of God, they would not be responsible for the evil effects of the existing state of things. But if they remain so because they are unwilling to obey God and accept the means of unity which he has provided, the sin lies at their own door. There are at the present time a considerable number who testify that God is sending out the last message to man, by which he is gathering his people into unity of faith, and preparing them for the judgment and for translation. The testimony of these persons is harmonious181 They are agreed in accepting of every part of the work, as God in his providence is developing it. There is power in their testimony; honest souls are being brought into unity of faith and obedience. The work bears the impress of the Author of truth and unity. But there are some who accept of a part of the truth—a part of the present work of God. Their testimony is that a part of this message is true, and a part is false; a part of the work is of God, and a part is not—it is partly from Heaven, and partly from beneath. What is the effect of the testimony of these? Does their influence aid men in believing and embracing the great truths of God's word—points even which they admit to be truth? No; but the reverse. Their influence is to weaken the testimony in behalf of the truth. Instead of having an influence to gather men into the truth, their influence causes them to doubt. And yet they do not see it. They would be glad to see their families and friends converted to a part of the truth; but their influence is nothing to effect this, as long as they virtually deny the heavenly origin of the work by rejecting a part of it. But let them take a decided stand to believe and obey all the truth—let them fully admit that God is the author of the message—that he is leading his people, and in all respects is leading them right—then their influence will tell for the truth, and for the conversion of their friends. The unconverted want an assurance that the call is from Heaven. But the influence of those who confess in part only, holds them in doubt, and consequently in disobedience. O, half-hearted, half-converted friend! I desire you to know and to feel that you are one of the greatest obstacles in the way of the progress of truth, and the conversion and salvation of men. Unless you can accept the truth and the work of God fully, your unconverted neighbors, friends, and families, will rise up against you in the Judgment, and condemn you. Your indecision keeps them undecided; and your rejection of a part of the truth causes them to reject the whole, as not of God. And in this they are more consistent than you. Either God is sending out the last message, or he is not. Either he is leading us into unity, or he is not. If God is in the work, why not accept it wholly? If not, why have any confidence in fanatics who are being led by the Devil, as all fanatics are? The Lord does not work in partnership with the Devil. Either make the tree good and its fruit good, or the tree corrupt and its fruit corrupt. The work in which we as a people are engaged is the true message from Heaven foretold in prophecy, or it is false and delusive. If the latter, why favor it in the least; if the former, why not embrace it fully? Or do you say, like the chief priests and elders of old, “We cannot tell?” If you cannot decide with the light already given, you need not expect more. It would be useless to tell you. It is from Heaven. The best testimony is already before you. Then why not receive it as from Heaven, and give your undivided influence in its favor? Look to it. Ask yourself on which side your influence is. Is it for the truth, or against it? Are you gathering with Christ, or scattering abroad? It is a fearful position to half accept of the truth, and then stand in the way of others—to stand in the vestibule of the house of God, and prevent your best friends from entering. The True Witness says to you, “I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.” The Lord would have us one thing or the other, either for or against. If the present work, which purports to be the last message from Heaven, is false, denounce it, and warn men against it. But if it is true, give your whole heart to obedience, and your whole influence to forward the work. Come up heartily, cheerfully, to every part of the reform, and make a whole sacrifice to God. Then others will see that you have confidence in the work and are in earnest, and your influence will tell on the Lord’s side. Those whom you are now hindering, you will help; and they will be converted to God. Think of it, dear reader. On which side is your influence? Laggards and Murmurers.
By Dudley Marvin Canright
Go into a School, and you will generally find two classes of pupils. One class is always in school at the appointed hour, have their lessons well learned, promptly obey all the rules of the teacher, are interested in all the interests of the school, love their teacher, &c. The teacher knows them, loves them, and they are all marked in his mind according to their behavior. If it were not for them, his labors would be insupportable. The other class are generally tardy at school, have their lessons very poorly, if at all, are continually stealing opportunities to violate, or evade the rules of school, take little or no concern in the general interests of the school, are continually finding fault with the teacher, with the rules, with the other pupils, &c. The teacher also knows them; they are all marked in his mind according to their worth; they are the pest of his life, a curse to the school, mere laggards and fault-finders. In all associations of men you will find more or less of these two classes. The minister will find them in the church. Some are always ready to every good word and work. They are punctual at the prayer-meeting; always bear their part in speaking and praying; have a word of encouragement for all; cheerfully and promptly take an interest in every enterprise that will help the cause of God; give freely of their means when necessary, without murmuring. The minister knows and loves them, yea, God knows each one of them, loves them, and will reward them. There is also another class who are always lagging behind in every good word and work. The minister or leader has a hard task to get them out to the prayer-meeting, and a harder one still to get them to take hold when they are there. If there is an advance move made, or a reform proposed, they hang back, object, find fault, and are the last ones to do any thing. If there is any thing to be done by way of benevolence, they are very poor and in hard circumstances. The minister knows them also, and his thoughts are, 'Oh, what a task we have got to get that person into the kingdom of God.' Yes, God also knows them, and doubtless they are marked as dead weights, drones, or laggards in his cause. When they are weighed at the last day they will be found wanting. With regard to the cause of God in general, we always find it the same. Moses, on the one hand, found Aarons and Hurs to hold up his hands when fainting, Calebs and Joshuas to second his plans and encourage the people to go up and possess the land. He also found Korahs, Dathans, and Abirams, who opposed every move that he made, found fault with all his regulations, created distrust and stirred up rebellion among the people. God marked and rewarded both classes. Has God a cause in the earth to-day, and a people who are carrying forward his work? We think that he has. May we expect to find these two classes among them? It would be a miracle if we did not. Did all the fault-finders die with Korah? If any one thinks so, let him look at the history of the third angel's message. There are many who, from the beginning, have stood by the work. They have been ready to move with every advance step that has been taken. If it looked dark, their faith was firm, their words encouraging. They have had a deep interest in all that concerns the cause East, West, North and South, both spiritually and pecuniarily. They have held up the hands of God's servants and encouraged them. God knows them and will reward them. The other class also, have done their work. They have professed to believe the present truth, the Sabbath, &c., and yet have opposed it at every step. Has God placed the gifts of the Spirit in the church? They have no faith in them, but are very suspicious that they may do harm. Do the people of God propose to lay aside their idols in dress and filthy habits? They do not believe in being so particular. Is Systematic Benevolence proposed? They do not believe in rules and forms, they will have nothing to do with it. Is organization adopted? They stand aloof, pick flaws, create suspicion, and oppose it. Is the Health Reform proposed? They will have nothing to do with that. They take no stock in the Publishing Association, they murmur because the paper is too small and the price too high, they write neither letters nor articles for its columns, and finally, they cast only darkness and death wherever they go. Why will men be so blinded? Either this cause is of God, or it is not. If it is not of God, why do they have any thing to do with it? If it is of God, then they are not; for all their influence is against it. Let us have honesty enough to be either on one side or the other. The Cause in Maine.
By Chas. Stratton
BRO. WHITE: Since my last note, in which I made some report of the cause in this place, the work has been gradually moving on. Our meetings are increasing in numbers and interest. There never has been so much union and spirituality at any time as at the present, both of which have hitherto been very much needed in Maine, because our adversary, the Devil, worketh mightily against the truth in these last days. But victory will always be found on the Lord's side, The third angel's message is due here, and will go. There are many reasons for believing this. The first and greatest is, God is in it; second, his faithful servants are engaged in it; and third, they are united in the work. Our hearts have been much comforted by the coming of Bro. Canright among us, and the return of our dear Bro. Andrews. We are satisfied they will accomplish great good in the Eastern mission. They not only love the letter of the truth, but the spirit and power of the same. The last meetings I have attended with Bro. Canright, Goodrich, and Howard, have been meetings of decided victory, especially at Norridgewock and Cornville. Four have commenced to keep the Sabbath in this place of late. We are greatly encouraged. Organization has really been a blessing to us. Our Bible182 Class, conference and prayer-meetings, are well sustained; but we are not satisfied yet. There are others here convinced on the Sabbath; but oh, the cross! how great it is, and how few are willing to bear it! We do not mean to give them up till we see them keeping all the commandments of God. Cornville, Me., Oct. 27, 1866. Report from Bro. Loughborough.
By John Norton Loughborough
AFTER the Convocation Meeting in Wis., I spent a week in Battle Creek, and then went on to the Conference in the State of New York. This meeting, which has been already reported in the Review, was a profitable season. The different measures adopted by that conference, especially the districting of the State and furnishing labor every quarter to all the churches, will, we trust, give a new impetus to the cause there. I was rejoiced, for my own part, to see so many old friends at this meeting with whom I had formerly met, and to find them ready to every good work, determined to press on in the way of reform and get ready for the refreshing soon to be given to the saints of God. The liberalities of this people have already appeared in the voting of surplus Conference funds to different enterprises, as well as in their private donations to the Publishing Association to the amount of over $200,00. May the Lord still bless, and prosper them in basket and store, that they may still be ready unto every good work. The week following the Conference was spent for the most part by Bro. Andrews and myself in consulting on the best measures to be adopted for the general advancement of the cause of present truth, and in drafting By-Laws, &c., for the Health Institute. Sabbath and first-day, Oct. 13, and 14, I spent at Leslie, Mich., where I preached three times and held one social meeting. There was a good representation of Brn. and sisters at this meeting from all the churches in the vicinity. The Lord gave freedom in speaking the word. The testimonies of the Brn. and sisters showed that they were determined to move on in the work of reform which is to prepare a people for translation at Christ's coming. Sabbath and first-day, the 20th, and 21st, was with the church at Burlington, Mich. Gave two discourses, had one spirited social meeting, and on first-day afternoon had a business meeting in which a deacon was appointed, and systematic benevolence re-organized and the figures increased from $122.28 to $342.36. Lapeer, Mich., Oct., 1866. The Blindness of Unbelief.
By R. F. COTTRILL
JEHOVAH is the God and author of truth; hence truth and right are always well-pleasing to him. Faith acknowledges the truth, and thus glorifies God, its author. Satan is the author of lies and the father of sin. Unbelief is its mother. If the truth of God had not been discredited, sin would not have entered the world. Hence, as faith and righteousness glorify God, unbelief and sin glorify the Devil. Since man has broken his allegiance to the Author of truth, and transferred it to the father of lies, it seems next to impossible for him to break the chains of unbelief and give credit to the truth. The strongest evidence fails to produce faith, and is disregarded and esteemed as nothing. Unbelief sees no evidence in the clearest proofs, but is obstinately blind. It could stand by the tomb of Lazarus who had been dead four days, and see him called forth to life, and then go away and conspire to kill the Son of God, at whose voice the dead had been awakened to life, and also to kill the resurrected man, because his resurrection was the cause of many believing on Jesus. If we go further back, to the time when ten successive plagues were inflicted upon Egypt, and see the Egyptians still hardening their hearts, and though seemingly repenting when the evil was upon them, returning immediately to their unbelief, we see another example of the inveterate obstinacy and unconquerable power of unbelief. And follow favored Israel themselves, whom God delivered by his mighty power, opening a highway through the midst of the sea, feeding them with bread from Heaven and causing the water to flow from the desert rock for their thirst, then causing them to hear his majestic voice, talking to them out of the midst of the fire which enveloped the summit of Sinai; then, after all this, while Moses had gone up into the mount to talk with God and receive the tables of the covenant, making a molten calf like one of the gods of Egypt, proclaiming this “similitude of an ox that eateth grass” as the gods that had brought them out of the land of Egypt, and dancing around it like the heathens who had never witnessed the power of God as they had. Oh! the astonishing blindness of unbelief! We wonder at such examples of it which are recorded in the Bible. But has the day of unbelief passed away and the age of faith come? Let us look around us and see. Prophecies given in the days of Moses and downward, have been continually in progress of fulfillment. We have the recorded examples of all the past, and the facts of the present which have all been foretold, to admonish us and cause us to believe; and yet, in countries that have the Bible, infidelity is increasing as never before. Multitudes of professed believers are becoming infidels, and those who still hold the profession of faith have so little confidence in the word of God that they dare not exchange their traditional fables for its plainly-expressed teachings. The most thrilling warnings of God’s wrath, founded on the clearest teachings of the Bible, can induce but a few to turn from their idols to the living God. And even those who are moved to obedience by the last merciful warning to mankind, are slow to realize that God is in the work—that he is infallibly leading those who will submit to be led, and preparing them for translation to the kingdom of God without death. Many, after starting in obedience to God, are still tenacious of their old, idolatrous ways, and fear at every step that God will kill them with hunger or thirst, or will harm them in some way, should they discard all their idols, and follow cheerfully in all the way, as God is pointing it out. They fear that to follow implicitly the pillar of light, would be “going in blind,” while it is the most astonishing blindness that they cannot see that God has mercifully sent the pillar to lead them safely out of the wilderness of sin and error in which they are involved, to the promised inheritance of the saints. They accept of a part of the truth, but still distrust the means which God has used to enlighten them. At every little discouragement they distrust the guiding hand of the Lord, and are ready to murmur or revolt, like Israel of old. All this is to be charged to the blindness of unbelief. It is so hard to believe in God and trust him fully at all times. We behold his wonders and see his mighty hand stretched out to save, but we soon forget his works, and distrust his love and goodness, and his faithful guidance, and think unless we put our hand to the helm our bark will be lost. What folly to think that we so blind can mark out the way in which God should lead his people, better than he by his own all-wise and ever-gracious providence, and the instrumentalities which he has chosen! Let us who believe there is a God—a God whose foreknowledge has given us the prophecies of the Bible, and whose providence guides and controls their fulfillment—oh, let us learn to trust in him, and gratefully acknowledge his benevolent hand reached down to save us from our “evil heart of unbelief,” and trustingly follow in all the way, as his providence may guide, never looking back to the things we have left behind in Egypt, nor murmuring at the roughness or the privations of the way, but believe that he knows best what is for our good, and that he intends, and is able, to lead us to a land flowing with milk and honey, and will do so, if our unbelief and consequent sin does not cause us to fall, short of the promised land. The Secret of Happiness and Usefulness
FLETCHER illustrated in his own life that which he urged upon others. In consequence of living wholly for Christ, he led a happy and a useful life. Here is the secret of happiness and usefulness.—Sunday-School Times. Looking Beyond.
By L. D. Santee
Beyond the stormy sea of time,
Beyond this dark world's reign,
Beyond all cares and ills and strife,
A Heaven the saints will gain. The path his people tread while here,
Is stormy, dark, and lone;
But hope is bright their hearts to cheer,
And guide them to their home. They look not here for pleasures pure,
Their hopes reach far above,
Unto those mansions which endure,
Unending as God's love. May I those mansions with them share,
And walk those streets of gold;
Jesus the Shepherd will be there,
And there will be one fold. A Comparison
By Walter Savage Landor
A COMPARISON.—The damps of autumn sink into the leaves, and prepare them for the necessity of the fall; and thus insensibly are we, as years close round us, detached from our tenacity to life by the gentle pressure of recorded sorrows.—Walter Savage Landor. Labors in Ohio.
By R. J. LAWRENCE
BRO. WHITE: My last was from Fredericktown, Ohio. From there I went to Bellville on foot, visiting different families as I went. Visited among the friends in Bellville, to encourage and cheer them under the strong prejudice and opposing popular influence which is increasing there. I attended their Wednesday evening prayer-meeting, which was very well conducted and quite interesting. There were about forty present on the Sabbath, and I spoke to the church in the Universalist house. Our brethren have hired it for one year. In the afternoon we had a very interesting Bible Class, on 2 Cor. iii. I told them that they would want to be posted on that; for it would be brought up to prove the abolition of the ten commandments; and they saw it fulfilled before I left the State. I spoke again in the evening, also on Sunday, and Sunday evening. On Monday I returned to Fredericktown; and on arriving felt somewhat disheartened to find that one on whom we had relied to take the lead of meetings in that place had given up the Sabbath. Oh! what a powerful enemy we have to contend with. The week was rainy. I visited what I could. Preached twice in the week, also on Sabbath, and had a Bible Class in the afternoon. Fourteen decided to maintain meetings on the Sabbath until further help could be sent them. I think it is very important that they have some efficient help soon. I also spoke on Sunday and Sunday evening three times. There are a few here that love the truth. Five were baptized here, and three in Bellville. Monday, the 15th, I took the cars for Bellville, with the expectation of leaving there on Tuesday. But a Mr. Moffit, Disciple preacher, had come to town to set them right again on the Law and Sabbath, which he thought he did, by first reading detached sentences from Bro. Waggoner, Smith, Cornell, &c., and secondly, by trying to show that they believed in the existence of a law from Adam to Moses that had no penalty, hence was a nullity; and thirdly, by denying that there was any Sabbath in this dispensation; and, fourthly, by a disgraceful representation of our application of scripture; and fifthly, by classing the ten commandments with the ceremonial law, and nailing them to the cross; and sixthly, by saying he could find all the ten commandments but the fourth in the New Testament; but he did not undertake to prove it. Seventhly, he said there was a Lord’s day in this dispensation, and quoted Acts xx, 7, and 1 Cor. xvi, 1-3 to prove it, and said it was clear without further evidence. All this he produced in two discourses, descending almost to blasphemy. At the close, I gave notice that I would review his sermons Wednesday evening; which I accordingly did, quite to the satisfaction of most present. Thursday, 8th, at noon, I started for Lovett’s Grove, and arrived at 3 o’clock. Friday morning, having taken a severe cold, which had settled in my throat, I was not able to speak with an audible voice, consequently I spoke only twice in Lovett’s Grove; once on the Sabbath, after which we had a very interesting social meeting; and once on first-day. Tuesday morning, at 8 o’clock, I started for home, where I arrived at 8 P. M., after an absence of just twenty weeks. Found all well. I am some better in respect to my cold, but not well. New Interest in Ohio.
By Jos. Clarke.
BRO WHITE: Last Sabbath, Bro Lawrence preached at Lovett's Grove; also on Sunday he gave wholesome instruction; and I suppose that to-day he will be again in the midst of his dutiful happy family, after an absence of some four months from them. Bro Van Horn left us, some few weeks since. He and Bro Van Horn have faithfully labored in Ohio, and we are more than thankful to God, and to these his servants, and to those who sent them, for the labor bestowed upon Ohio this season, as well as for all the labors of God's servants in the past; for, having no ministers in Ohio, we are wholly dependent for such aid upon other States. The work accomplished in Ohio this season, gives a new impetus to the cause here, and may be a new era in its history; for we are persuaded you will still send us aid, and foster this good work. We feel that Brn. L. and V. are true shepherds, and the sheep follow their call, and feed happily upon their words; and we hope that this work will be so continued in Ohio, that it will spread and increase, until the message is finished and closed. A very general and especial interest is felt by the brethren among us, in the work this season; because so much has been attempted, and so bold an advance made, and we greatly rejoice in its success as a company of fourteen have been raised up in Fredericktown and another of thirty or forty in Belleville, and we hope a good work also has been done among us who have been longer in the work. Meetings in Northern Indiana.
By Joseph Bates
BRO. WHITE: My last report was from Burr Oak, Mich. Bro. J. L. Locke met me on my way south, and took me with his team twelve miles to my appointment in Salem Center, Ind. There I held six profitable meetings with the church, and celebrated the ordinances of the Lord's house. One was buried by baptism. Some sixteen years since, in company with Bro. A. A. Dodge, of Battle Creek, I found a few families in Salem, who gladly received and commenced keeping the message of the third angel, Rev. xiv, 9, 12. I am glad to say that they are still holding fast and struggling to hold on their way through the message with others that were afterward added to their numbers. Oct. 15, Bro. J. L. Locke, and Bro. Doty, brought me on my way some sixteen miles to the Indiana R. R. From thence I came to South Bend, Ind., where I held three meetings with the brethren and sisters, visited and labored with them until the 19th. Bro. J. Harvey came with two teams for myself and others who wished to go some fourteen miles to attend the meetings in his place in North Liberty, Sabbath and first-day Oct. 20th, and 21st. The stormy weather prevented some from attending this meeting in N. L., but those who did attend were strengthened and much encouraged. The celebration of the ordinances was a solemn and interesting season to us all. By the kindness of Bro. J. Harvey his team brought us all to South Bend again where we enjoyed a cheering season in waiting before the Lord. On the 24th inst., we came here in good health. Praise the Lord for his loving kindness and tender care for his waiting people. Report from Bro. Byington.
By John Byington
I WROTE last from Watrousville, Tuscola Co., Oct. 9. The 10th I came to Centerville, and had meetings every evening through the week. I was called back to Watrousville on the Sabbath to attend the funeral of a daughter of Bro. and Sr. Wilbur. I spoke on the occasion to an attentive congregation, of the blessed hope of immortality through Christ, which at the resurrection of the just, would bring our dear ones from the land of the enemy. I returned the same evening to Centerville, and attended the ordinances in that church for the first time. We had one meeting on first-day, then came to Wahjamega where we had an interesting interview in the evening with Bro. and Sr. Vangieson, and also a friend who was inquiring after truth. They have one family near them who have commenced keeping the Sabbath. I hope they will meet for worship on the Lord's day. We had meeting on Tuesday evening in Vassar for the last time at present. Wednesday I came to Tuscola Village, where I had six meetings, organized a church of nineteen members. Three were baptized. Bro. John Miller was chosen elder. Pray for him. My visit to Tuscola Co., has been to me an interesting one. I have formed an acquaintance in the truth with many dear friends that I never saw before. May we finally meet where there will be no more curse, but rest for the weary. J. BYINGTON.
Ceresco, Mich.