Review and Herald, Vol. 24, No. 25. (11/15/1864)

Review and Herald

Nov 15, 1864

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Nov 15, 1864

The Mark of the Beast.

By J. H. Waggoner

To THE (FIRST-DAY) ADVENTISTS OF NEW ENGLAND.

BY ELD. J. H. WAGGONER.

WISHING to make some remarks on an article in a late number of the World's Crisis, as that is somewhat specially a New-England paper, I make my address to you.

The article is entitled, "The Mark of the Beast," and is signed, I. C. Wellcome.

The first sentence of that article is so strikingly truthful that it should secure the interest of the reader to the whole subject. It is: "There is fearful judgment awaiting all who have the mark of the beast."

But does it not appear to you that the writer has not done the subject and his readers the justice demanded under these solemn circumstances? Had you not a right to expect that he, a professed "teacher in Israel," would give you some idea of who were or are in danger of this fearful judgment? Is a mere negative position a safe one—will you be satisfied with it, on such an important subject? This is not the way you have been accustomed to treat Bible truths, else you had never held the name of Adventists.

Before examining the position of Eld. Wellcome let me call your attention to a few plain facts of prophecy.

1. There are three messages in Rev. xiv, 6–12.

2. The Son of Man comes on the white cloud to reap the harvest of the earth, just after these messages are given. The great wine-press of the wrath of God is trodden at that time.

3. Some of the facts of the third message of that chapter are developed under the influence of Spiritualism, now raging in the land. See chap. xiii.

4. The first message—"the hour of his judgment is come"—was given by William Miller and others; declared to be "the leading Advent proclamation—the main branch of our [their] specific work."

5. The second message was believed, obeyed, and thus fulfilled by tens of thousands of conscientious, God-fearing Adventists in New England and elsewhere; and the power of God witnessed to the cry of "Babylon is fallen."

6. By comparing Rev. xiv, 9–12, (the third message), with chap. xiv, 1, 2, it will be seen that the seven last plagues are poured out after the third message is given, and therefore they constitute the "wine of the wrath of God" "without mixture," of that message.

These facts are sufficient to show that the subject of, and warning against, the mark of the beast, are not only weighty and important, but they are "present truth," as certainly as that our Saviour's advent is "now nigh at hand." The events connected with the second advent all cluster around this message warning against this mark.

Again I ask, Can you, as Adventists, take a merely passive and negative position on that which is so manifestly present truth? Are you willing to meet your Lord in a position so well becoming a slothful, or at least a careless, servant?

But you will reply (for I perceive this to be the opinion of some), allowing it to be "present truth," and the relation of facts and events to be as stated, you Seventh-day people are mistaken in some of your views on this subject; you are visionary and fanatical.

Allow me to reply, that I think your reasoning is not good; your argument, if you term it such, does not meet the question. William Miller was mistaken in some things: did that justify the world and a world-loving church in taking a negative position on the great doctrine of the second advent? Because he did not know all, were they justified in resting contented with knowing nothing? Can you answer this question to your own consciences before God, and not condemn yourselves on the subject now being considered?

Do you have that knowledge of what the mark of the beast is that you can confidently judge of our errors? Does Mr. Wellcome, in his article, give you direction how to escape this "fearful judgment?" Do any of your teachers show you how to avoid this great danger? No! they do not know what it is; they only pretend to know in part what it is not. Are they not then blind in respect to this part of present truth? Dare you follow them on to the judgment in this condition?

But having shown the fallacy of your objection, I now say that I, in all honesty and sincerity, differ with you right there. I think we are not mistaken, I think we are not visionary and fanatical. I believe we are able to give a good Bible reason for our faith on this subject.

Thus thinking, and with confidence in your willingness to examine it with candor, I ask you to note the following facts:—

1. In Rom. iv, 11, circumcision is called a sign and a seal. These terms are used interchangeably—they mean the same thing.

2. In Rev. vii, the servants of God are said to be sealed in their foreheads. (Some translations say signed.)

3. In Ezek. ix, they are said to receive a mark in their foreheads. As Ezekiel's vision is of a time when utter destruction without mercy is impending, and John's when the four winds are about to blow on the earth, which denotes the battle of the great day, they evidently refer to the same time and the same work; and thus mark and seal are shown to be synonymous also.

4. The mark of the beast is enforced, in the forehead or in the hand, just before the coming of the Son of Man. Rev. xiii, xiv. But we have seen that the seal of God is placed in the foreheads of his servants at that same time. Therefore they stand over against one another; one marking the position of those who are saved when the Lord comes; the other of those who suffer the seven last plagues.

5. In the third angel's message of Rev. xiv, which warns against the mark of the beast, and denounces the "fearful judgment" against all who receive it, the opposite is presented in the "commandments of God and the faith of Jesus." This furnishes us with the only clue to be found in the Bible as to what the mark of the beast is.

6. Though this message embraces the commandments of God and the faith of Jesus, yet as it is the seal of the living God, and Father, we naturally conclude that this sign will be found in his commandments, rather than in the faith of his Son.

7. In Ex. xxxi, and Eze. xx, the Lord says his Sabbath is his sign because he made all things in six days and rested the seventh day. And, as shown above, it may, with all propriety, be called his sign, seal, or mark.

Now as God's Sabbath is his sign or mark, expressive of his power and authority as Creator of all things, and as the message referred to calls attention to both the mark of the beast, and the commandments of God wherein his mark is found, we are necessarily led to conclude that, when the mark of the beast is enforced

it will stand in exact opposition to God's mark, that is to say, that as God's sign of power is his Sabbath, which commemorates his creative work, the sign or mark of the beast will be an opposition or counterfeit Sabbath, resting on Papal authority, and offered as an evidence of Papal power and rule.

In giving the evidence of God's sign, we have offered his own words—produced only his own direct claim. In like manner we let the beast power produce his own testimony as to his sign or evidence of authority. The following from the Douay Catechism is both direct and decisive on this point:

"Question. How prove you that the church hath power to command feasts and holy days?"

"Ans. By the very act of changing the Sabbath into Sunday."

We have now before our minds, God, the Creator, with his Sabbath, an important part of his commandments, as his sign or mark of power; and the beast as a rival power, sitting in the temple of God showing himself that he is God, with his rival or counterfeit Sabbath as the sign or mark of his power. These are the burden of the third angel's message. Here is an important element of present truth, when the Son of Man is preparing to take his place on the white cloud to reap the harvest of the earth. Happy the man who learns herein his duty and his danger; who obeys the one and shuns the other.

I now come to notice the argument of Mr. Wellcome, which is, indeed, only an objection thrown out against the plain, undeniable facts I have presented. It is this:

1. The beast did not come into existence earlier than three hundred years after Christ; and 2. All Christians kept the first day of the week during that three hundred years, before there was any beast, or any mark to receive.

This he puts forth with all seeming confidence, as taking the mask off from our position! Now I think if he had examined the subject more thoroughly he would have had less confidence in the effort he has put forth. I want you carefully to note the following questions:

1. Did the earliest first-day keepers profess to keep that day on any scripture authority?

2. Did they keep it as the Sabbath?

On the first question I affirm, and fear no contradiction, that no early writer ever based the observance of the first day on the authority of the scripture, either of the Old or New Testaments. Now Paul says to Timothy, as you have often quoted, that the Scriptures thoroughly furnish the man of God to all good works. Here is our test; and by this test we denounce Sunday-keeping as not a good work.

What if it was kept within the first three centuries? Were no errors in the churches in those days? Will you take the practice of the churches of that age as your rule, rather than the Scriptures? If the "mystery of iniquity," by which the man of sin was exalted, was already working in Paul's day, is it any marvel that "iniquity" was exalted soon after his day? But I will give good testimony on this point. And if anybody ever found a commandment in the Scriptures to keep the first day, we can find it; all Bible readers can. Read the following admission:

Buck, in his Theol. Dict. Art. Sabbath, says: "It must be confessed that there is no law in the New Testament concerning the first day."

Remember, here, that Paul says, "By the law is the knowledge of sin;" but in regard to first-day keeping there is no law; hence there is no duty.

Dr. Scott, in his commentary, says: "The change from the seventh to the first appears to have been gradually and silently introduced."

And in that manner have all other errors been introduced into the church, while for truth and duty we appeal "to the law and to the testimony."

Neander says: "The festival of Sunday, like all other festivals, was always only a human ordinance."

Alex. Campbell, Lect. in Beth. College, said: "Was the first day set apart by public authority in the apostolic age? No. By whom was it set apart, and when? Constantine, who lived about the beginning of the fourth century."

Melancthon said: "We find not the same commanded by any apostolic law."

Challoner, D. D., (Catholic) says: "Sundays and holy days all stand upon the same foundation, viz. the ordinance of the church."

Sir Wm. Domville says: "Not any ecclesiastical writer of the first three centuries attributed the origin of Sunday observance either to Christ or to his apostles."

There is scarcely any limit to the testimony which might be produced on this point, but this is sufficient to show that first-day observance was gradually introduced without scripture authority, and therefore is on a level with Easter, Good Friday, &c., or any dogma peculiar to the dark ages of the church.

But the second question is more immediately related to this subject, and this point Eld. Wellcome's testimony does not touch. I will only remark on his history, that some of it is indefinite without its connection, some of it apocryphal, and some of it untrue, as will presently be shown. But to the question. Did the early first-day keepers observe that day as the Sabbath? Here is ample proof that they did not.

J. W. Morton, in his excellent Vindication of the Sabbath, says: "The first day of the week was not observed by any of the children of men as a Sabbath for three hundred years after the birth of Christ. Do you ask for proof? I refer you to Theodore de Beza, who plainly says so. If you are not satisfied with the witness, will you have the goodness to prove the affirmative of the proposition?"

Bishop Jeremy Taylor said: "It was not introduced by virtue of the fourth commandment, because they for almost three hundred years together kept that day which was in that commandment."

Dr. Heylyn, in his History of the Sabbath, of early Sunday keeping says: "For three hundred years there was neither law to bind them to it, nor any rest from labor or from worldly business required upon it."

And again: "Tertullian tells us that they did devote the Sunday partly unto mirth and recreation, not to devotion altogether; when in a hundred years after Tertullian's time, there was no law or constitution to restrain men from labor on this day, in the Christian churches."

Prof. Stuart said: "More or less of Seventh-day observance was practiced in nearly all the Greek and Latin churches."

He also mentions the well-known fact that the council of Laodicea anathematized those Christians who kept the seventh day. This was in 350. How can Mr. Wellcome's statement be true in the sight of such facts?

But let us examine the first "laws," "constitution," or "public authority" for Sunday keeping. Campbell says it was given by Constantine. Dr. Heylyn says no such law existed for a hundred years after Tertullian's time, who died A. D. 216. Constantine's decree was in 321, and was as follows:

"Let all the judges and town people, and the occupation of all trades, rest on the venerable day of the sun; but let those who are situated in the country, freely and at full liberty attend to the business of agriculture; because it often happens that no other day is so fit for sowing corn and planting vines; lest the critical moment being let slip, men should lose the commodities granted by heaven."

All authority points to this as the first law or decree for resting on the first day; but you note that this was limited to the town's people, and it was only regarded as the venerable day of the sun; not as a Christian institution, or as the Sabbath. To take this heathen festival of the sun, and make a Sabbath or Christian festival of it, was an after work, accomplished only after the church of Rome was brought under government patronage, or became a State church. And I would invite Mr. Wellcome, or any other, who pretends to take the mask off from our position, to examine this subject, at least till he knows what our position is. We have evidence that Friday and Sunday were early regarded as peculiar days, because of the crucifixion and resurrection, but neither of them was regarded as the Sabbath. Constantine's decree fixed no peculiarity of the Sabbath to the first day; nor did it tend to degrade the Sabbath or exalt the first day to its place. This was the work of the Romish church. This is what constitutes the Sunday a rival or counterfeit of the Lord's sign or Sabbath. This is what makes it the mark of the Beast. Any other festival or holy day of the Catholic church cannot be that mark or sign, because no other stands as a rival to the Lord's sign; and this rivalry or counterfeit character did not exist till after the rise of Papacy, and by its authority. Surely, the subject is plain enough for any who wish to have any position on it.

Now I have presented to you the evidence that the third angel's message of Rev. xiv is present truth; that the present and future special danger is in having the mark of the Beast; that the present test duty is in the commandments of God, in order that God's sign or seal may be upon us; that the Sunday-Sabbath is a creature of the Papal power, offered by it as a sign of its power; that it is a counterfeit of God's sign, and is therefore the mark or sign of the Beast referred to in the third angel's message. Here is a plain, direct chain of testimony, leading to a plain conclusion.

You object to it. Will you be so kind as to give us a better? Will you take the same facts of Revelation, in which every Adventist who examines them must feel interested, and tell us what they mean, and to what conclusion they tend? In the fear of God we have examined this subject; with the near coming of our Lord before our eyes we have adopted our faith; if we are wrong, pray help us. But remember, that to close your eyes against the facts, the reasons, the argument we present, and cry "fanaticism," will never give you the truth, nor correct our errors, if we are in error.

Brethren and friends, we have given evidence of our sincerity; we have borne a heavy cross to adopt and live out our faith. We trust we are not deluded; we think our heavenly Father has smiled upon us and prospered us according to our devotion to this cause; that he has heard our prayers and condescended to grant us his Holy Spirit. Count us not, then, as enemies because we try to tell you the truth. "Bring forth your strong reasons;" we will examine them with care and candor. But, until something better, and more conclusive is offered (which we certainly do not expect), we shall cling to our present faith, not only as an essential part of, but as itself, present truth. And we pray you to examine this subject anew; lay aside prejudice. And may the Lord sanctify you through the truth, and enable you to stand when it shall be proclaimed by gathering angels, "Here are they that keep the commandments of God, and the faith of Jesus."

Burlington, Mich., Nov. 2, 1864.

Blessings.

For thousand, thousand mercies new, At dawn and vesper hour; The early and the latter dew, The sunshine and the shower; For founts of ever-springing bliss, For hope's unclouded ray; For life's thrice-blessed sympathies, We bless Thee day-by-day.

For fond affection's richest lore, For household tones of mirth, For melodies that hourly pour From hearts of kindred birth; For many a fireside thrill of love, For mauy a joyous lay; For peace that emblems peace above, We bless Thee day-by-day.

For untold sympathy that dwells, Enshrined in love's fond breast; For springs that sorrow most reveals, Thrice hallowed and thrice blest! For waves of blessedness that steep Our lot in radiant day; For happiness unknown and deep, We bless The day-by-day.

For hope of better things above, Through Him who died for all; For love divine—eternal love, That raised us from the fall; For all the Christian's holy dower, His anchor, hope, and stay; For all, our God of love and power, We bless Thee day-by-day.

"The First Resurrection."

By W. Leask, D. D.

Blessed and holy is he that hath part in the first resurrection.

The sublimity and magnificence of the resurrection are perfectly overwhelming to the imagination. The very idea is glorious; its truth is demonstrated by the simple fact that it is revealed. It needs no argument. It stands apart and unapproachable in its own splendor. To attempt to prove it is superfluous now; for the thing has been done, both in fact and pledge, by the resurrection of the Son of man. As the miracle of miracles, it remains to be accomplished. It resolves itself into omnipotence. It rests for performance solely in the mighty power of God. Human reason never reached even the base of this mountain mystery in the purposes of the Almighty. The oracles were dumb on this gigantic theme. Imagination had not soared so high; and among the rich treasures of intellect, there was none so valuable as to be labelled with the word resurrection. The Doges of Greece laughed merrily at the little Jew (Paul) from Palestine, when he mentioned it—it was the last joke of the season. The news retailers of Athens were eclipsed by the insignificant looking foreigner. The philosophers wished to hear the babbler again. Such is the vaunted, worshipped intellect of man, in the presence of his Creator's decrees. Such is the haven to which an unbaptized philosophy would pilot us, after the storms of the passage. And such is the deplorable darkness amidst which the whole human race would have been left, but for the light and immortality which have been brought to light by the gospel.

And truly, we need this gospel; and if we are not so terribly deceived by that sin, which is the parent of death, as to shut our eyes to its supernatural glories, we shall seize it with all the energy of resolute decision, and welcome it to our hearts with all the warmth of intelligent gratitude. Where, also, can we find a faithful friend in the time of calamity; a wise guide across an untrodden desert, or a clear expositor of the mysteries of being? To whom but the Christ of God, can we look, when sin alarms the conscience, or darkness surrounds the faith, or profound apprehensions crowd the unexplored future.

Where is the teacher, the anointed prophet excepted, who knows the mind, and can unfold the decrees of Jehovah? And what are we, that we should presume to find our way out of this labyrinth unaided, or quarrel with the eternal plan when revealed, if it tally not in every particular with our childish pre-conceptions? When we see the masters of mind, the very

geniuses of our human brotherhood, so totally unable to forecast the purposes of God, respecting this planet, as to turn the idea of a resurrection into ridicule, we may all pause, and ask ourselves whether we have given to revelation that cordial welcome which its generous spirit, its noble character, and its sublime predictions so richly merit. How is it that the humble laborer's wife can instruct her child in lessons, grander far than ever were taught by the world-renowned sages of ancient Greece? How is it that our common schools are illuminated by a brighter light than ever shone upon the Areopagus of Athens, until the traveller of Tarsus stood there? And how is it that whilst the illustrious philosopher wearies himself with a thousand laborious speculations, the intellectual Christian can sweep the great future by a single movement of the eye of faith, and see the dead of all ages stand alive at the bar of God, whilst a "new heaven" and a "new earth," where dwelleth righteousness, bound the luminous horizon? But have we really seized all the treasures which God has placed within our reach in the broad field of revelation? Are there not great gems of celestial light lying there unappropriated? Have we not adopted the traditions of men, instead of the verities of God? And with all our vast accessions of knowledge, and immeasurable superiority over the wise men of heathenism, are we as rich in holy information as our Lord has made it possible for us to be?

We pity the ignorance of a proud philosophy, and shrink with horror from the Parisian infidelity that, with an intoxicated atheism, wrote on the cemetery gates of Paris, "Death is an eternal sleep;" but have we come up to the holy oracles, and listened with profound emotion to its sacred utterances?

You readily admit that "the hour is coming, in which all that are in the graves shall hear the voice of the Son of God and live." But have you learned the vast distinction, both in time, and privilege, between the first and second resurrections? Paul saw a mighty difference between the resurrection of the just and the unjust; a vast difference in time, and an astounding difference in circumstances. To rise when his Lord should come was the object of his holy ambition. With the coming of Christ and the first resurrection, he associated all that was grand, imposing, joyful, and glorious. To the time when the dead in Christ should arise, the apostles and early Christians looked forward with earnest expectation; they looked for a kingdom and spoke of a world to come; and they knew that the full redemption of the church and the complete realization of their desires, depended entirely on the coming of Christ, (in connection with the first resurrection,) when he should descend from Heaven with the voice of the archangel and the trump of God.

Present-Truth Copies.

By L. A. Bramhall

Bro. White: A young lady once brought me her writing book and requested me to set her some copies as she said she wished my hand-writing. I knew her to be interested in present truth, therefore selected and wrote some of the following doctrines of Scripture for her.

As they are arranged in alphabetical order perhaps they will be of use to some brethren or sisters who wish to instruct their children at home.

Your sister, L. A. Bramhall. Bruceville, Grundy County, Ills.

Adam was made a living soul. 1 Cor. xv, 45.

Blessed and holy is he that hath part in the first resurrection.

Cherubims and a flaming sword prevented Adam's becoming an immortal sinner.

Draw nigh to God and he will draw nigh to you.

Every one of us shall give account of himself to God.

Fear God and keep his commandments, for this is the whole duty of man.

God blessed the seventh day and sanctified it. Gen. ii, 3.

Hold fast the form of sound words in faith and love.

Immortality must be sought for. Rom. ii, 7.

Jerusalem is the bride, the Lamb's wife. Rev. xxi, 2, 9, 10.

Keep God's commandments and live, and his law as the apple of thine eye.

Let your adorning be the ornament of a meek and quiet spirit.

Meditate upon these things, give thyself wholly to them.

Never will the Lord suffer the righteous to be moved. Ps. lv, 22.

Obey the voice of the Lord your God. Zech. vi, 16.

Purify your soul in obeying the truth. 1 Pet. i, 22.

Prove all things.

Quench not the Spirit. Despise not prophesyings. 1 Thess. v, 19, 20.

Remember the Sabbath day to keep it holy. Ex. xx, 8.

Six days shalt thou labor, and do all thy work. 9.

The seventh day is the Sabbath of the Lord thy God. 10.

Use this world as not abusing it; for the fashion of it passeth away.

Verily I say unto you, one jot or one tittle shall in no wise pass from the law.

Watch ye and pray, lest ye enter into temptation. Mark xiv, 38.

'Exercise thyself unto godliness. Godliness is profitable unto all things.

Yield yourself unto God. To whom ye yield yourselves his servants ye are.

Zeal of God according to knowledge will take you safely to Mount Zion. L. A. B.

"I Will not let Thee Go."

I WILL not let thee go, thou help in time of need! Heap ill on ill, I trust thee still; E'en when it seems as thou would'st slay indeed! Do as thou wilt with me, I yet will cling to thee: Hide thou thy face, yet help in time of need, I will not let thee go!

I will not let thee go; should I forsake my bliss? Lo, Lord, thou'rt mine, And I am thine, Thee will I hold when all things else I miss. Though dark and sad the night, Joy cometh with thy light, O thou my Sun! should I forsake my bliss? I will not let thee go.

I will not let thee go, my God, my Life, my Lord! Not death can tear Me from his care, Who for my sake his soul in death outpoured. Thou diedst for love to me, I say in love to thee, E'en when my heart shall break, my God, my Life, my Lord, I will not let thee go.

Report from Bro. Snook.

By B. F. Snook

BRO. WHITE: I met with the Pilot Grove church in their Quarterly Meeting, according to appointment. The attendance was not so good as on former occasions, but still we had a very respectable congregation. We were sorry to see a lack of interest on the part of some, which was shown in their not coming out on Friday evening. Our Quarterly Meetings are special meetings and demand a special interest, and every body should rally out and be on hand at the time. The Lord was pleased to meet with us and bless us abundantly. The good Spirit triumphed, and truly we had a happy meeting.

I next went to Washington, where I preached twice to the little flock there, who I trust are striving amid opposition and trials to overcome.

We met with some disappointment at our Hickory Grove meeting, but still it went off well, and the interest was good.

From thence I went to Fairfield, where I held four excellent meetings.

I then returned to Mt. Pleasant and on the appointed eve, began the Liberty Quarterly Meeting. We were truly happy to meet so many as we did on that occasion, both of brethren and the citizens. The interest was excellent and the meetings good. The good Spirit of the Lord melted and moulded our hearts, and four were baptized, and entered fully into the work of the Lord, and we hope they may ever be shining lights in this blessed cause.

From here we went homeward rejoicing in God, in blessed hope of a happy meeting with the remnant on mount Zion. B. F. SNOOK.

Report from Bro. Sanborn.

By Isaac Sanborn

BRO. WHITE: I have given sixteen lectures here in three weeks under the most unfavorable circumstances that ever occurred in any of my lectures. In the first place there are five meeting houses in the place, one of which I lectured in, which is about half a mile out of town.

2. The weather most of the time was very dark and rainy; therefore but few came out to meeting.

3. The political excitement was very high all the time.

4. And worst of all the people's minds had been much prejudiced by the inconsistent course of some age-to-come preachers and people. Yet notwithstanding all these things, there are a few coming out on the Lord's truth, so that we can truly say that our labor has not been in vain in the Lord.

I send six subscribers for the Review; and as surrounding circumstances and my appointments forbid my staying any longer at present, I leave with a promise to return as soon as practicable; and as the Baptists have kindly offered the use of their house, which is in town, I shall probably occupy that when I return.

Till then, I pray that God may deepen the work commenced upon the hearts of those who have heard and they become bright and shining lights to others around them, and thus be led, and lead others, to keep the commandments of God, and be saved in his kingdom.

ISAAC SANBORN.

Mt. Carroll, Ills.

Report of Meetings.

By R. J. LAWRENCE.

BRO. WHITE: I closed my very agreeable summer's labor with brethren Van Horn and Canright, Sept. the 16th. Went to Gratiot, and spoke in the evening in Bro. Squires' neighborhood. Sabbath, met with the church in Ithica. I counted one hundred and two that took part in the Bible-class and Sabbath-school. I spoke in the evening again in Bro. Squires' school-house.

First-day, reviewed two discourses preached on the immortality of the soul. Evening, spoke on the two laws.

Tuesday, the 20th, went to Alma. I spoke three evenings, three miles north west of Alma. Sabbath and first-day, spoke four times, and baptized three.

Monday, the 26th, returned to St. Johns, helped take down the tent, and ship it. Then Brn. Van Horn, Canright, and myself, spent two days with the church in Green Bush. They seemed much strengthened by the meetings in St. Johns.

Thursday, the 29th, I came west to Orange. Here I spoke six times. The North Plains' church were here. The Lord helped to speak the word. One was baptized, and the ordinances were celebrated.

Monday, Oct. 3d, I came to Owasso, and spoke three times to the little church in that place. They seemed much comforted.

Wednesday, the 5th, came to Chesaning. That church is passing through trial and affliction. Sickness and bad weather prevented our having more than one meeting. Here I was taken unwell which continued ten days, almost unfiting me for labor.

Friday, 7th, went to St. Charles and held six meetings. The elder and deacon had moved away, consequently others were chosen, and ordained

Having held meetings in Woodhall and Linden, I came to Tyrone. Here I had a very interesting meeting. I spoke four times, baptized eleven, and celebrated the ordinances. A cousin of Bro. Cornell, and her husband, were baptized.

Subsequently to this, I held meetings in Milford, Shelby, and Oakland. Found some in trial, and some lacking in spirituality and self-sacrifice. But on the whole, the cause is advancing.

Yours in hope.

R. J. LAWRENCE.

Rochester, Mich.

Zeal Regulated by Knowledge

Zeal regulated by knowledge is a rare ornament.

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