Earlier text: OUR FAITH AND HOPE;The Order of Events in the Judgment.
We have established the fact by many indubitable proofs that the investigation and decision of the cases of the righteous precede their resurrection in the likeness of Christ. In establishing the fact that the cases of the righteous are thus decided before the sounding of the trump of God, we do really establish the fact that the cases of the wicked are also virtually decided at the same time. For when we have shown that all who are to have immortality are accounted worthy of it before their resurrection, it necessarily follows that though the actions of the wicked are not examined in detail until the saints sit with Christ in the judgment during the 1000 years, yet the wicked are, by the decision in the case of the righteous, left, as worthless and noxious, to the resurrection of the unjust and to the devouring fire. The next event in the great day of God is the destruction of the living wicked by the seven last plagues. As these do not come until the wicked are accounted unworthy of the kingdom of God, their destruction comes as a part of the judgment work, and after the virtual decision of their cases. The fact is many times revealed in the Bible that before the final deliverance of the saints there comes a time of trouble such as never was. This is plainly marked as lying between the decision in the case of the righteous at the close of their probation, and the event of their deliverance. Thus, according to Daniel, the deliverance of the saints does not take place until the existence of a time of trouble such as never was. And this time of trouble comes in consequence of the close of our Lord’s intercession and the assumption of his kingly office. Dan. 12: 1. The wrath of God against sin is neither stayed nor mitigated after the Son of God ceases to plead for sinful man. The closing work of Christ’s priesthood is in the second apartment of the heavenly sanctuary. This is opened under the sounding of the seventh trumpet. Rev. 11: 19. It is after the temple is thus opened in Heaven that the seven angels pour out the seven last plagues. Rev. 15: 5–8. But these plagues fill up the wrath of God which is threatened by the third angel. Rev. 15: 1, compared with 14: 10. And the third angel gives the final message of mercy and warning to mankind before the Son of Man sits upon the white cloud. Rev. 14: 6–14. So it is apparent that while Christ is finishing his work in the sanctuary, and while the third angel is giving the last message of mercy to man, the seven last plagues are withheld, though pending ready to be poured out. But when the work of probation is closed, and the intercession of Christ in Heaven, and the voice of warning upon earth, are ended, then men drink the wine of God’s wrath without any mixture, from the cup of his indignation. That which constitutes this wrath is the seven last plagues. They are by this term distinguished from those plagues inflicted under the six trumpets. Rev. 9: 20, 21. They are represented as the wrath of God without mixture, i. e., they have no element of mercy mingled with them. They are poured out into the cup of God’s indignation. This is an awful expression to indicate that men at that time fall into the hands of the living God. This fearful execution of God’s judgment is witnessed before the deliverance of the saints; for not less than six of the plagues are poured out prior to the advent of Christ. Rev. 16: 12–15. This same period of trouble is brought to view in Rev. 7, and located between the opening of the sixth and seventh seals. Before the four winds are loosed, the servants of God are sealed. The seal is placed upon them, that the destroying angel may not cut them down. Compare Eze. 9 with Rev. 7. This is a plain proof that the saints must continue upon the earth for a certain space after the time of trouble commences. The fact that all who are sealed at the commencement of this time of trouble, are afterward seen standing upon Mount Zion with the Lamb, is proof that their probation closes with the commencement of this scene of trouble. Compare Rev. 7: 4; 14: 1. In other words they are then accounted worthy to escape the things that are to come to pass, and to stand before the Son of Man. Luke 21: 36. The very time when they are thus accounted worthy to stand before the Saviour, is at the close of our Lord’s priesthood; and the time of trouble itself comes when that priesthood is exchanged for his kingly office. Probation does therefore close before the entrance of the people of God upon this great time of trouble. One of those events immediately following the close of probation, and therefore constituting a feature of the time of trouble, is what the Bible calls “the hour of temptation.” Thus we read: Rev. 3: 10, 11: “Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly; hold that fast which thou hast, that no man take thy crown.” The keeping of the word of Christ’s patience especially pertains to the period of the third angel. Rev. 14: 12. Those who keep this word are to be kept from the hour of temptation, while all others are to be taken captive by it. This shows that the saints are upon the earth during this period; and that when it commences, those who are unprepared are hopelessly lost. But this season of unrestrained temptation is also brought to view by Paul, when describing the state of things existing just before our Lord’s return. Thus he says: 2 Thess. 2: 9–12: “Whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth but had pleasure in unrighteousness.” When God sends men strong delusion to believe a lie that they all might be damned, it must be after the righteous have accomplished their work of overcoming, and after the Saviour has ceased to plead. The only way that God sends this strong delusion is by withdrawing his Spirit when men have sinned away the day of grace; thus leaving them a prey to the unrestrained power of the devil. Now it is remarkable that the third angel brings to view this same period of Satan’s mighty working. It is the work of the third angel to give warning of the things that are to come to pass upon the earth at the close of human probation. When he warns us against the worship of the image, and the reception of his mark, it is in direct reference to the fact that the two-horned beast is to make such an image and to require men to worship it on pain of death. Rev. 14: 9–12; 13: 11–16. And we do know that this image is made in consequence of the miracles that are to be wrought. Compare Rev. 13: 13, 14; 16: 13. One of these miracles will be the bringing down of fire from heaven. This lies before us in the time of trouble. It is no wonder that those who are not kept by the power of God should be deceived by this fearful delusion. It is at the close of the work of intercession that the Lord is represented as putting on the garments of vengeance for the destruction of his enemies. Isa. 59: 16–18. And when the enemy (Satan) shall come in like a flood, in the strong delusion, the Spirit of the Lord shall lift up a standard against him. Verse 19. It is also at the close of our Lord’s priestly work that the prophecy of Amos meets its fulfillment: “Behold the days come, saith the Lord God, that I will send a famine in the land; not a famine of bread, nor a thirst for water, but of hearing the words of the Lord; and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.” Amos 8: 11, 12. The third woe comes by reason of the voice of the seventh angel. Rev. 8: 13. The seven last plagues come under the seventh trumpet. Rev. 11: 15–19; 15: 5–8. The seven plagues which fill up the wrath of God do therefore constitute the third woe. The people of God will not be removed from the earth till after six of the plagues have been poured out. They must witness the fearful scenes of the time of trouble. But the seal of the living God will be their protection, so that though a thousand fall at their side and ten thousand at their right hand, it will not come nigh them. Ps. 91: 1–10. The situation of the saints during the outpouring of the plagues will be like that of Israel during the plagues upon Egypt. These dreadful calamities which will come upon our earth before the people of God are taken from it, may be mentioned as the loosing of the four winds; the pouring out of the vials of God’s wrath in pestilence, famine, and earthquake, and in the battle of the great day of God Almighty. It will be the hour of temptation for all the wicked world, when Satan shall exert his utmost power. To the wicked it will be the time of trouble such as never was; to the righteous it will be the time of Jacob’s trouble, at which, in answer to their cry day and night, like the importunate widow, they will be delivered. Jer. 30: 5–7; Gen. 32; Luke 18: 7, 8. In view of this awful scene which must be witnessed by the people of God, Zephaniah calls upon all the meek of the earth to seek righteousness and meekness. And he adds, “It may be ye shall be hid in the day of the Lord’s anger.” Zeph. 2: 1–3. If they do their best in seeking God it is but barely possible that they will escape. And our Lord beseeches his people to watch and pray always, that they may be accounted worthy to escape the things coming on the earth, and to stand before the Son of Man. Luke 21: 36. If, therefore, this great time of trouble is to come upon our world after the close of Christ’s intercession and before the deliverance of the saints, of what vast consequence is that final message of warning which reveals these great facts! The Honor that Comes from God.
THIS alone is worthy of being sought by us. It is never bestowed upon those who are unworthy to receive it. It is never gained by false pretenses. Intrigue will not secure it. Selfishness will not accomplish anything in the effort to wrest it from its rightful possessor. It is given only to those that God approves. He judges of men's conduct by the motive which prompts that conduct. He confers honor when the motives are pure, and the acts are right. But he is very careful to know that his honor is our highest aim. That this may be manifested beyond all dispute, he takes care to test his servants by placing them in such spheres of action as shall show that they labor not to please themselves, nor even to gain the applause of their brethren, but solely to honor him whose servants they profess to be. When he finds those who seek his honor only, how greatly pleased is he with them! “Them that honor me,” says God, “I will honor, and they that despise me shall be lightly esteemed.” 1 Sam. 2: 30. And Jesus says, “If any man serve me, him will my Father honor.” John 12: 26. There is one direct road to this honor. It is to seek only to please God. Humiliation, and not advancement, will come first. The singleness of our purpose, the purity of our motives, and the unselfishness of our character, is to be made evident by the course we pursue. Indeed, he may withhold everything but humiliations and crosses. If so, let us say, “Even so, Father, for so it seems good in thy sight.” Let us accept these things with cheerfulness. They are tokens of the lovingkindness of God to us. The course we pursue in these very things is to determine whether we are worthy of honor from God or not. If we are found ready to bear the cross of Christ, even where we cannot always have the approval of the people of God for the time being, our singleness of purpose is thereby plainly revealed. Let us remember to honor God, and he will IN DUE TIME honor us. Let us wait the Lord's time, and fill up the interval by patient continuance in well-doing. The Closing Messages
By R. F. Cotterill
The Closing Messages.—No. 23.
We have seen that the duration of the reign of the Papacy corresponds exactly with the prophecies, both of Daniel and of John. We now inquire concerning its work. The three great, leading features of the work of this “abomination” are given in connection in Dan. 7: 25. They are, 1. “He shall speak great words against the Most High;” 2. “And shall wear out the saints of the Most High;” 3. “And shall think to change times and laws.” These are the distinguishing acts of the power intended in the prophecy. The given specifications are to distinguish it from every other power that should arise, so that it may be infallibly known, when they are fulfilled, what power was intended. No other power will fulfill them all; but the power intended will fulfill every one of them, so that there will be no uncertainty about it. We now inquire, Has the Papacy done all the work assigned to the little horn of Daniel and the beast of Revelation? If it has, it is the power pointed out in these prophecies; if it has not, it is not the power. 1. Has the Papacy spoken great words, or words of blasphemy, against the Most High? Has it blasphemed “his name,” as expressed in Revelation? All protestants are agreed that it has. How? It has taken the sacred names of God, the Father, and the Lord Jesus Christ, the Son, and placed them upon the head of sinful men. We quote a few of the many titles that have been given to the Pope: “Universal Father,” “His Holiness,” “Supreme Head of the Church on earth,” “The Infallible One,” “Lord of lords,” “A God on Earth,” “Lord God the Pope,” “Prince of the World,” “Monarch of the Earth,” “King of kings.” Cardinal Bellarmine says, “All the names which are given in the Scriptures to Christ, even these same names are given to the pope; whence it appears he is superior to the church.” In Gratian’s Decretals, p. 1, dis. 96, Pope Nicholas, to Michael, Chap. 7, the pope says: “He is God, and therefore men cannot judge him.” A few words from the present pope, uttered some two years ago, shall close these quotations. “I alone,” he said, “despite my unworthiness, am the successor of the apostles, the vicar of Jesus Christ; I alone have the mission to guide and direct the bark of Peter; I am the way, the truth, and the life. They who are with me, are with the church; they who are not with me, are out of the church—they are out of the way, the truth, and the life.” Comment is unnecessary. All must agree that the claims of the Papacy are blasphemous. This is the power which, above all others, has spoken great words against the Most High.46 2. Has the Papacy worn out the saints of the Most High? In reply to this, we need only refer the intelligent reader to the martyrdom of the saints during its long and bloody reign. All that know anything of the history of the martyrdom of the church by that power, and of the many modes of torture invented to “wear out the saints,” will agree that the Papacy has fulfilled this specification in the fullest sense. 3. “And shall think to change times and laws.” Has the Papacy done this? The times and laws which he thinks to change, must be those ordained by the Most High. 1. To change human laws would be no mark to distinguish this government from others. All do it when they please. 2. The work of this power is all characterized by opposition to God. It is the Most High that he blasphemes, or speaks against; his saints that he persecutes, and his laws that he thinks to change. 3. It is a law that he cannot change. He does speak against God, and he does wear out the saints, but he only thinks to change the times and laws. The Douay version reads, “He shall think himself able to change times and laws.” He assumes that he is able to do this, but is not. Therefore, they are no other than the laws of God; and we rightly infer that they are unchangeable, that “all his commandments are sure; they stand fast forever and ever.” Ps. 111: 7–10. And if we cannot show that the Papacy has assumed the ability to change the law of God, we have no right to apply the prophecy to it. The prophecy was given more than five hundred years before the first advent of Christ, and the Papacy was not fully developed till more than five hundred years after that event. If Christ made the slightest change in the law of God at the time of his advent, it should be distinctly noted in the New Testament; else we who live more than a thousand years since the “wicked,” law-changing power arose, have no means of knowing whether we are following Christ or Antichrist; and our only safe course is to strictly adhere to the law of God as originally given and published in the Old Testament. The prophecies going before, concerning Christ and the law are, that he should magnify the law and make it honorable; Isa. 42: 21; that on his coming into the world, the law would be in his heart; Ps. 40: 6–8; Heb. 10: 5–7; and that the new covenant, of which he is the mediator, should write this law upon the hearts of all his people. Jer. 31: 33; Heb. 13: 10. But some professed Christians think, or say they do, that Christ on Calvary abolished the whole moral code of ten commandments; others, that he only “changed” the Sabbath law by substituting another “time” for its observance, i. e., the first, instead of the seventh, day of the week. To the former class our Saviour says, “THINK NOT that I am come to destroy the law, or the prophets; I am NOT come to destroy, but to fulfill.” To the latter class he says, “Till heaven and earth pass, ONE JOT OR ONE TITTLE shall in no wise pass from the law, till all be fulfilled.” Matt. 5: 17, 18. He did not destroy the law; he did not change it. He did not do the work of Antichrist. He left that to be done by the blasphemous power foretold by Daniel, John and Paul, the power “who opposeth and exalteth himself above all that is called God, or that is worshiped;” impiously assuming to take the throne, and legislate for God; or rather, to place his own law “above” the law of God. The apostles did not do this work of Antichrist. They taught in harmony with their Lord and Master, the perpetuity of the whole moral law. Rom. 3: 31; James 2: 8–12. Did the Papacy claim the ability to change the law of God? If it is the power pointed out in the prophecy, it certainly did. But let the papal church speak for itself. Concerning the Sabbath commandment the “Catholic Catechism of the Christian Religion” bears the following testimony: “Question. What does God ordain by this commandment? “Answer. He ordains that we sanctify in a special manner this day on which he rested from the labor of creation. “Q. What is this day of rest? “A. The seventh day of the week, or Saturday; for he employed six days in the creation, and rested on the seventh. “Q. Is it then Saturday we should sanctify, in order to obey the ordinance of God? “A. During the old law, Saturday was the day sanctified; but the church, instructed by Jesus Christ, and directed by the Spirit of God, has substituted Sunday for Saturday, so we now sanctify the first and not the seventh day. Sunday means, and now is, the day of the Lord. “Q. Had the church power to make such change? “A. Certainly, since the Spirit of God is her guide, the change is inspired by that Holy Spirit.” Much more to the same effect might be quoted from the leaders of the Romish church; but this is sufficient. They boldly claim that their church made the change, and had the right and ability to do it. We conclude, then, that the Roman papacy is the wicked power foretold in these prophecies; and that there is no higher authority for any change whatever, in the law of God. R. F. COTTERILL. The Spirit of Prophecy.
By James White
“For we know in part, and we prophesy in part, but when that which is perfect is come, then that which is in part shall be done away.” 1 Cor. 13: 9, 10. We have seen that the manifestations of the Spirit of prophecy in dreams and in visions became necessary in consequence of man's being separated from the visible presence of God. But when the tabernacle of God shall be with men and he shall dwell with them, and God himself shall be with them, Rev. 21: 3; when Christ shall come again with all the holy angels, and receive his people unto himself, that where he shall be, there they may be also, John 14: 3; and when man redeemed shall walk and talk with God, and Christ, and angels, in Eden restored; then there will be no further need of the Spirit of prophecy. When man in Eden stood in all the perfection of his manhood, before the blight of sin had touched anything that God had made for him, and with open face beheld the glory of the Lord, he could have no need of the Spirit of prophecy. But when Eden was lost in consequence of transgression, and man was doomed to grope his way from the gates of Paradise, enshrouded in the moral gloom that resulted from the curse, and the reign of Satan, he needed the light of the Spirit of prophecy. And his need in this respect will continue, more or less urgent, until the restitution, when the redeemed shall walk and talk with God, and with Christ, and with the holy angels, in Eden restored. The apostle to the Corinthians clearly sustains this position. He introduces the subject by stating, “Now concerning spiritual gifts, brethren, I would not have you ignorant.” 1 Cor. 12: 1. He deemed the subject of too great importance to leave the church in Corinth in ignorance respecting it. He proposes to instruct them. We shall do well to avail ourselves of the benefit of his teachings. In this chapter the apostle introduces the human body, with its several members acting in harmony, one dependent upon the other, as an illustration of the Christian church, with its members, and the several gifts God has set in the church. He then makes the application of the figure thus: “Now ye are the body of Christ, and members in particular. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.” Verses 27, 28. Let it be borne in mind that God has set prophets, miracles, and gifts of healings in the Christian church as verily as he has teachers, helps and governments. And this expression “God hath set” them in the church, means more than that he would communicate with his people by his Holy Spirit in the Christian age the same as he had in former dispensations. It conveys the idea that God had especially endowed the Christian church with them. He had established them in the church, to remain until the return of her absent Lord. This was done, because the church needed them. Did the primitive church need them? So did the true church need them to light her pathway during the dark period of her persecutions and martyrdom. And much more does the church need the gifts in making her course through the perils of the last days, and in making ready to receive her soon-coming Lord. The design of the gifts, and also the time of their continuance in the church, are definitely expressed by the apostle to the Ephesians: “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.” Chap. 4: 11–13. It cannot be shown that the church did, in the lifetime of Paul, reach the state of unity, knowledge, and perfection, here mentioned. And certainly the church did not enjoy these during her apostasy, 2 Thess. 2: 3, and the period of her flight into the wilderness, Rev. 12: 6. Nor has she reached this state of unity, knowledge, and perfection, since the labors of Martin Luther. The church to-day is almost infinitely below this state of unity, knowledge, and perfection. And not until the Christians of the last generation of men shall be brought to the enjoyment of it by the last warning message, and all the means God may employ to prepare them to be translated to Heaven without tasting death, will the ultimate design of the gifts be realized. But Paul in 1 Cor. 13, has distinctly shown when the gifts would cease. In the first part of this chapter the apostle discourses upon the pre-eminence of love [improperly translated charity] to the gift of tongues, gift of prophecy, faith, liberality to the poor, and courage to give one's body to be burned. These, in the absence of love, are valueless. He then describes the virtues and riches of love, closing with these words: “Charity [love] never faileth; but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.” Verse 8. While love is not only the crowning Christian grace here, but will reach forward to all eternity, and be the crowning glory of the redeemed, the gifts will cease with faith and hope. At the glorious appearing of the Lord, faith will be lost in sight, hope in fruition, prophecies will fail to be any longer a light to the church, tongues will cease to be a sign, and the faint knowledge of the present cloudy night will vanish before the perfect knowledge of the perfect day, as the dim rays of the moon vanish before the light of the rising sun. Next come the forcible words of our text: “For we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away.” Verses 9 and 10. We still wait for that which is perfect to come. And while we wait, may our dear absent Lord manifest himself to his waiting people through the gifts. “For,” says Paul, speaking of the present imperfect state, “we know in part, and we prophesy in part.” How long shall the spirit of prophecy serve the church? When will it be done away? Answer. “But when that which is perfect is come, then that which is in part shall be done away.” This should settle the question of the perpetuity of the gifts in the Christian church. The popular view, however, is this: The gifts were given to the primitive church, to remain only during the lifetime of Christ's first apostles. At their death, the gifts were to be removed from the church. But let it be remembered that a great change takes place when the gifts are to cease, and that change is from an imperfect state, to that which is perfect; from the dimness of night to the glory of perfect day. We need not inquire if such a change took place at the death of the first apostles; for all who have any knowledge of the history of the primitive church, know that whatever changes did take place in the church about the time of the death of the apostles, were not for the better, but decidedly for the worse. Even in Paul's day the mystery of iniquity already worked in the church. 2 Thess. 2: 7. And the apostle, addressing the elders of the church at Miletus, says: “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise speaking perverse things, to draw away disciples after them.” Acts 20: 29, 30. But if we apply this great change to the close of the present dispensation, and the introduction of the eternal day of glory, all is plain, and we have the clearest proof that the gifts were not to be done away until the second appearing of Christ. Paul continues with an illustration of the present imperfect state, and the future state of perfection and glory. “When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things.” Verse 11. His childhood represents the present imperfect state. His manhood, the perfection of the immortal state. This is evident. Now suppose we are wrong, and that Paul's childhood represents the church in his day, endowed with the gifts, and that his manhood represents the church after his death, stripped of the gifts of the holy Spirit, and fast sinking away toward the great apostasy! Absurdity! And still the apostle continues with another beautiful illustration of the change from the present dispensation, during which the church was to enjoy the comparatively dim light of the gifts, as she walked by faith and hope, to the open glories of the world to come, when the redeemed shall walk with God in Eden restored, and talk face to face with Christ and angels. He says: “For now we see through a glass darkly; but then face to face.” Verse 12. To the view that the gifts were to cease at the death of the first apostles, and that with their death came the glorious change illustrated by these words of the apostle, we need only to repeat, Absurdity! The truth of God upon this subject is consistent and harmonious with itself, and with all divine truth, and beautiful. The spirit of prophecy, in consequence of the fall, and man's separation from the visible presence of God, became a necessity. This necessity could not be obviated by any past change of dispensations. And no dispensation needs the gifts of the Holy Spirit more than the Christian age; and no time in the long period of man's separation from God's visible presence needs them so much as amid the perils of the raging tempests of the last days. But when the Redeemer shall come, the controversy be ended, the saints' rest given, and they, all immortal, meet around the throne with angels, and face to face behold the glory of God and the Lamb, the spirit of prophecy will be numbered among Heaven's choicest blessings of the past. L. BARTHOLOMEW
By L. Bartholomew
DEAR BRETHREN: I want to say to you this morning that I feel to praise the Lord. All within me says, Praise his great and holy name for his goodness to unworthy me, in sparing my unprofitable life until the present time. When I look back and see how many times I have done wrong when I thought I was doing right, oh! how I feel to seek with all my heart that wisdom that cometh from above, which is pure47 and lovely, easy to be entreated. It is not enough to desire to be right; I must accept the invitation that says, whosoever will come, may come. I am resolved to bring my will into perfect subjection to all of God's holy and just requirements. I am determined to strive on till the victory shall be gained. Report from Bro. Byington.
By J. Byington
I SPENT from Dec. 4th to the 13th with the church in St. Charles, and had meetings nearly every evening; also each Sabbath and first-day. A dozen or more of the youth and children arose for prayers, and are now taking an active part in the social meetings. A number of others manifested a determination to seek the Lord. Being worn, and some unwell, I rested at home a few days. Jan. 7, 1870, I returned to St. Charles to attend the Quarterly Meeting for Saginaw county. Brethren came from Jay, and Chesaning. I spoke five times; also had social meetings, and the ordinances. And good interest was felt by nearly all present. From the 13th to the 17th, I was with the church in Jay. I spoke to them four times; had also one social meeting. These meetings were all well attended; quite a number from without came to hear. I felt here that the Lord helped me to speak his word. Brethren in Jay, be ye all of one mind. From here, I went to Sixteen; held three evening meetings, and attended to some business matters for the church which is small. They live in the woods where they cannot easily meet with other churches. All seemed encouraged. On my return, I visited Sr. Chaffee of Midland, who, though lonely, is firm in the truth. I spent the 22d with the church at Owosso. They have Sabbath School, Bible Class, and social meeting every Sabbath in their hired house of worship. Bro. B. F. Robbins is doing a good work in instructing this church in the way of life. What a blessing that his son and wife have embraced the truth and are laboring with him in the church. May they all be overcomers. The 23d I spent visiting brethren in Leslie, and returned to this place last evening, quite fatigued; but my cough is better than when I left home. Battle Creek, Jan. 28, 1870. Report from Bro. Hutchins.
By A. S. Hutchins
SINCE my last report, some five months since, I have been able to labor in some measure, most of the time. With gratitude to God, I call to mind our good New England Camp-meeting, last September. With others I can most cheerfully testify, that it was a season of encouragement to my heart. Truths of the most solemn and important nature were spoken in power by God's faithful servants. The deep impressions which were made upon the minds of many, we hope have taken a firm hold of their hearts and lives; and that fruit unto holiness is the result. Especially do we hope that the young have not forgotten their solemn promises to consecrate themselves wholly unto the Lord. After the close of this meeting, I spent about two weeks with Bro. Cornell and Rodman, in Chelsea, where the truth was doing a good work. How brightly does the truth, saving, sanctifying, Bible truth, shine, especially when contrasted with error. And how safe to be on the side of truth! Since that time I have labored with the churches in Northern Vermont as my strength would permit. In my own heart I feel the need of a deeper work of grace, of being wholly consecrated to the service of my divine Master. In others I would encourage the same spirit and heavenly desires. We should be “holy and without blame” before the Lord. We have recently had some very good meetings in Charleston, Sutton, Irasburgh, and Johnson. Solemn resolutions were made before the Lord to live nearer to him the present year than in the past. May these dear brethren and sisters wisely improve the fast-passing moments aright, which so rapidly bear us on to the hour of final deliverance; and may the children, whose hearts have melted under the influence of the Holy Spirit, come, and go with the people of God to the mansions of the blessed. Heaven, oh! sweet Heaven of endless joy. May we all meet there. Wolcott, Vt., Jan. 18, 1870. DEAR BRETHREN: I am still striving to live so as to receive the smiles of a reconciled Father. When quite young, I tried to give my heart to the Saviour. Was baptized at the age of fourteen, and since then, by the help of the Lord, have never turned back. But when looking over my past life, and seeing how little I have done in the cause, which, by my profession, I love, feelings of regret creep over me, and tears flow. I talk with my associates, trying to show them that religion is the one thing needful, and that the fourth, as well as the other nine of the commandments, is binding; and special promises are given to those who keep the whole law. Yet I fear I do not talk as if I believed—as if I knew—these things were so; but am too much like the man mentioned in the REVIEW who first met the traveler. I thank the Lord for the privilege of attending the late Iowa conference and camp-meeting. My hopes and belief were strengthened; and I trust to be lastingly benefited by that meeting. Many of my faults were set before me in that way, that in some degree, I now view them as they are. Among them, my love for the world; this, I fear, during my stay in Iowa, has been increasing. Said a servant of the Lord, as I was leaving the camp-ground, “Don't let the world run away with you.” I hope to heed the admonition; and may God add his blessing to the labors of him who gave it. Dear brethren, I want to get right, I want to live right, and meet you where sin and sorrow will never come. What a meeting that will be when the patriarchs, prophets, martyrs, and all the blood-washed company, meet in response to the call of our Redeemer! Shall we be there? Time rolls on; soon, whether prepared or unprepared, our destiny will be decided. As one of the lonely ones, I ask an interest in your prayers.