Earlier text: Questions for ChristiansHumility and Pride.
By R. H. Coggeshall
Upon the subject of humility, but little is directly written or said by professed Christians at large, of the present day. It is one upon which they do not love to dwell, as it is contrary to the natural, sinful heart. It is the crowning of the Christian graces. Its possession places man in a position to hear and instantly obey the voice of his Creator, and the loss of it, or allowing pride, vain-glory, or self-exaltation, to take its place, has probably shipwrecked the faith of more Christians, and brought the frown of God upon more of his otherwise faithful followers, than any other sin. The Bible contains many promises to those who are of a humble heart. It also furnishes numerous examples of the punishment of those who suffered their pride to increase to that extent that they glorified themselves rather than God. Notice the case of Moses: For forty years he followed the humble occupation of a shepherd, at the end of which time he was chosen of God as the leader of his peculiar people, to bring them out from under the cruel yoke of Egyptian bondage. We follow him in his humble, upright course, from the time of his leaving his flocks until, in an unguarded moment, while in the act of bringing water from the rock in Kadesh, he allows pride to take the place of his humility, and suffers the consequences. He had given God the glory while obeying his voice in warning Pharaoh of each coming plague, and entreating him to let Israel go. At the Red Sea, when pursued by the Egyptians, and having no visible means of escape, he commands the people to stand still and see the salvation of the Lord; and after their safe passage through the sea, he, with them, sings a song of deliverance to their God. He leads this people in the wilderness for forty years, during which time he is almost continually murmured against, but he maintains his faithful, humble course, is preserved and blessed of God, and accounted the meekest man in all the earth. On their arrival at the wilderness of Zin, they find no water, and call upon Moses to furnish them and their cattle with water to drink. Moses, as was his custom, seeks help from the Lord, and is commanded by him to take his rod and gather the children of Israel together, and before them, to speak unto the rock and it should give forth water. He gathers the people together; but instead of speaking to the rock, as commanded, he smites it twice, after saying to those assembled, “Ye rebels, must we [meaning himself and Aaron] fetch you water out of this rock?” Here he not even mentions the name of the Lord, but takes the honor to himself and Aaron; and further on, we read of their punishment: “Therefore ye shall not bring this congregation into the land which I have given them.” The next example is that of Nebuchadnezzar, king of Babylon. In Jer. 27:8, we read that it was the will of God that all nations should serve him; but as this power passed into Nebuchadnezzar’s hands, pride crept into his heart, and we find him in his palace indulging in the following language: “Is not this great Babylon which I have built for the house of the kingdom, by the might of my power and for the honor of my majesty?” While the words were in the king’s mouth, there came a voice of reproof from Heaven, and he was driven from among men, and for seven years ate grass as an ox, and his dwelling was with the beasts of the field. This must have been very humiliating to Nebuchadnezzar, but it was not unnecessary, neither was it unprofitable; for at the end of that time his reason returned to him, and he lifted up his eyes to Heaven and blessed the name of the Most High, and praised and honored him. He lived seventeen years after this in the firm belief that those who walk in pride the Lord is able to abase. We will notice the humiliation of one more proud heart, that of Belshazzar’s. Although his grandfather Nebuchadnezzar had left him a striking example of the punishment of human pride, yet at his great feast he praised the gods of gold, of silver, brass, iron, wood, and stone. In that same hour came forth the fingers of a man’s hand and wrote his destiny, and that night was Belshazzar, king of the Chaldeans, slain. The apostle says that he that humbleth himself shall be exalted. In the word of God there are many instances in which the truthfulness of these words is verified. We read of Hezekiah, king of Judah, after he had rendered not again unto the Lord according to the benefit done unto him; for his heart was lifted up; yet “Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the Lord came not upon them in the days of Hezekiah.” 2 Chron. 32:26. “And the word of the Lord came unto Elijah, the Tishbite, saying, Seest thou how Ahab humbleth himself before me? because he humbleth himself before me I will not bring the evil in his days, but in his son’s days will I bring the evil upon his house.” 1 Kings 21:28, 29. Thus we have ensamples written, as Paul says, for our admonition, upon whom the ends of the world are come. We see the career of those who went on in pride, and whom the Lord was obliged to humble; and of others who humbled themselves before his mighty hand and received his blessing and approbation. It is for us to choose which course we will pursue. Christ, in talking with his disciples, represents a humble heart as necessary for all those who would enter into his kingdom. Then let us lay hold of it, putting pride far from us, and in due time we shall realize the truthfulness of the psalmist’s words: “By humility and the fear of the Lord are riches, and honor, and life.” Ps. 22:4. The following items, relative to the late national Convention in favor of the Religious Amendment, held in N. Y. city, Feb. 26, 27, 1873, we clip from a report of the meeting in the Christian Statesman of March 8:— The most imposing and influential Convention yet held in behalf of the Religious Amendment of the Constitution of the United States, assembled last week in the hall of the Cooper Union, in the city of New York. In the number of delegates in attendance, in the variety and effectiveness of the addresses which commended the cause to enthusiastic and delighted audiences, and in the generous provision made for the prosecution of the work on an enlarged scale during the coming year, this Convention far surpassed all that have preceded it. Wednesday, the 26th ult., the day fixed for the assembling of the Convention, was a day of spring-like mildness and beauty, a circumstance which contributed to swell the audiences at the first two sessions of the Convention. But the increasing interest of its proceedings, and the earnestness of its members and friends, were manifest in the fact that, notwithstanding an incessant snow-storm on the second day, which lasted far into the night, the attendance continued undiminished till the end. The assembly, at each of the evening sessions, numbered fully 1500 persons, and these, with scarcely an exception, remained till a late hour with evident interest and delight. According to the report of the Committee on Enrollment, found in another column, four hundred and seventy members took seats in the Convention, and three hundred and sixty-three of these bore certificates of their appointment as delegates from public meetings, auxiliary societies, churches, and other bodies. The students of Harvard Law School, for example, had held a meeting and appointed three of their number as delegates to New York. Thus the Convention, large as it was, represented an immensely larger constituency devoted to the cause. Nineteen States and one territory, were thus represented. A delightful feature of this, as of all previous conventions, was the harmony with which the representatives of the various denominations of Christians were able to deliberate and act together, in the interests of their common Christianity. Not a trace of denominational self-assertion, or of sectarian jealousy, was visible through the whole course of the proceedings. In fact, sectarian diversities sunk out of sight in the unity of feeling and purpose which pervaded the assembly, and the question, “Of what church is he?” was seldom asked. To every one who deplores the divisions of the church, our work has great moral value, as it makes visible the underlying unity and essential agreement of all Christian sects, and brings them together in a holy fellowship which greatly promotes mutual acquaintance and esteem. The presence of large numbers of ladies, many of whom were members of the Convention, added to the interest of its sessions, and a cordial resolution, expressing our confident expectation of the hearty co-operation of the Christian women of the country, will be found among the proceedings. But the most convincing proof of the increasing power of the movement was furnished in the subscription of upward of five thousand dollars to the treasury of the National Association, to carry forward the work during the year.118 STAND IN THE COUNSEL OF THE LORD.
Stand in the counsel of the Lord;
Why halt ye by the way?
Haste to obey his holy word;
O speed! make no delay. The Saviour left his Father's throne,
He laid his glory by,
To lead a self-denying life,
To suffer and to die. Visit Gethsemane and see
The drops of blood that flow
From him who bows in sweat and tears
Beneath his weight of woe. Follow him to the judgment hall,
Where scourged and spit upon,
Smitten, derided, and oppressed,
His visage marred and wan. View him ascending Calvary's mount
Beneath your load of guilt:
Then, 'mid a jeering multitude,
His precious blood is spilt. Oh! hear him cry, My God, my God,
Hast thou forsaken me?
For you the Lamb of God expires,
Quivering in agony. And can you not for his dear sake,
Your appetites deny?
Your love of vanity and pride,
And tinsel crucify? You weep and mourn your little strength,
And yet your want of power
Is just because you cling to these,
And thus the standard lower. Rise, in the strength of Israel's God,
And deal the fatal blow;
And for the love you bear to Christ
Your idols all forego. Just what the wheat is to the chaff,
You'll find it in that day,
When God shall settle man's accounts,
Are those who him obey. The Bible as Christian Soldier's Armory
The Bible is the grand storehouse from which the Christian soldier draws all his rations; the magazine from whence comes all his ammunition of grape and canister; the furnace which furnishes the red-hot shot that does so much execution in the ranks of the king’s enemies. Meeting at Norridgewock.
By J. B. Goodrich
THIS meeting commenced, according to appointment in the REVIEW, Sabbath evening, Feb. 8, and held over Sunday. About five inches of snow fell on Friday night, which prevented many from coming in from other churches. A few were present from Cornville, Kendall’s Mills, Jay, and Hartland. We were favored with the presence and counsel of Bro. S. N. Haskell at this meeting, for which we felt truly thankful. The nature and design of the tract and missionary work were presented at this meeting by Bro. Haskell in a clear and forcible manner, and we all felt that the distribution of tracts was one of the means through which God was going to work to scatter light and spread the truth which he has reserved for this generation. No enterprise can be successful without system and order. We read that “God is not the author of confusion.” The opposite of confusion is order, therefore order is connected with every branch of the third angel’s message. Here is one evidence that God’s hand is in this work, and it will triumph in the end. The arrearage matter was brought before this meeting. It was decided to raise a fund for that purpose, and $50.81 were pledged at this meeting. They paid on pledges $35.77. Evenings of Feb. 11, 12, and 13, Bro. Haskell was with us at Hartland. The preaching was good and instructive. May the Lord help us as a church to be benefited by what we heard. It is getting too near the Judgment to say, “A little more sleep, a little more slumber.” We must soon give an account of our stewardship to Him who judgeth righteously. $8.25 were pledged on the arrearage fund. We commenced meetings at Deering, Me., Feb. 14, at 7 P. M., and continued over Sabbath and first-day. Here a good degree of interest was manifested in the progress of the cause, they pledging on the tract and missionary fund $25.25, and on the arrearage fund, 25.15. A number of our friends were present from Windham, Woodstock, and Richmond. The meetings were good, and there seems to be some interest to hear and know more about the truth with some in this place. May the Lord help them to take up the cross before it is too late. On Monday, Feb. 17, Bro. Haskell left for Massachusetts, and I decided to go to Windham the 19th, but a storm prevented. The 20th, at 7 P. M., I held a meeting in Brunswick. But few were out. The 21st, at 7 P. M., seven of us in all met in the Reed meeting-house, at Richmond, for a social meeting, while the storm was raging without. The next morning the roads were drifted full and no traveling. On Sunday, the wind blew and there was no meeting. It was the hardest storm thus far of the winter. Sabbath and first-day, March 1 and 2, I met with the church at Hartland. The weather is very unfavorable for holding meetings in Maine this winter. DISCUSSION ON THE SABBATH QUESTION
By Joseph H. Waggoner
BETWEEN ELD. J. H. WAGGONER, S. D. ADVENTIST, AND ELD. PETER VOGEL, DISCIPLE. “Do the Scriptures teach that the seventh-day Sabbath is to be observed by Christians throughout the gospel dispensation?” ELD. WAGGONER affirms; ELD. VOGEL denies. J. H. WAGGONER’S SIXTH AFFIRMATIVE.
Eld. Vogel’s fifth Negative contains some things which do me great injustice, and I have questioned whether it is not duty to notice them now, but decide to continue my argument. 14. The law is God’s covenant commanded. The word covenant is extensive in signification. Says Greenfield, “Diathēke, any disposition, arrangement, institution, or dispensation; hence, a testament, will; a covenant, i. e., mutual promises on mutual conditions, or promises with conditions annexed; by metonymy a body of laws and precepts, that is to which certain promises are annexed.” I quote at this length to show to how many things the word covenant may be applied. Care is, of course, necessary to make a proper application of any text to its subject where the word is used; as the word itself designates no one particular thing, the connection alone will determine its use in any instance. There are many covenants spoken of in the Bible, but only one as God’s covenant commanded, that is, the ten commandments. It is the condition of other covenants, as see Greenfield above, both of the old and the new. Some points I will notice. (1) It was not the old covenant or first covenant made with Israel, but the condition of that covenant. To show how one covenant (agreement) may stand related to another covenant (law) I quote 2 Kings 23:3. The neglected book of the law was found in the house of the Lord, “And the king stood by a pillar and made a covenant before the Lord, to walk after the Lord, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in the book. And all the people stood to the covenant.” They made a covenant (agreement) to perform the words of the covenant (law) written in the book. And thus it was with the covenant which the Lord made with Israel which is found in Ex. 19:5-8. The Lord told Moses to convey to Israel the following words: “If ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people; for all the earth is mine; and ye shall be unto me a kingdom of priests, and an holy nation.” These are the words which thou shalt speak unto the children of Israel. And Moses came and called for the elders of the people, and laid before their faces all these words which the Lord commanded him. And all the people answered together and said, All that the Lord hath spoken, we will do.” Here was a plain covenant or agreement which the Lord made with the children of Israel; it was concerning his covenant, or the words of his voice which they had not yet heard. Three days thereafter the Lord spake in the hearing of all Israel, from Sinai. Of this Moses said to them, “And the Lord spake unto you out of the midst of the fire; ye heard the voice of the words, but saw no similitude; only ye heard a voice. And he declared unto you his covenant which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone.” Deut. 4:12, 13. After the people had heard the voice of God declaring his covenant, so that they fully understood the condition of the covenant made with them, they ratified or renewed their covenant, saying to Moses, “All that the Lord hath said will we do and be obedient.” And Moses sprinkled the blood of the offering upon the people in token of the ratification of the covenant, saying, “Behold the blood of the covenant which the Lord hath made with you concerning all these words.” Ex. 24:7, 8. That Eld. Vogel entirely misapprehends the words of Moses in Deut. 5:2-5, is easily seen in the light of these facts. Moses said, “The Lord our God made a covenant with us in Horeb. The Lord made not this covenant with our fathers, but with us, even us, who are all of us here alive this day.” This covenant I have quoted from Ex. 19. He adds, “The Lord talked with you face to face in the mount, out of the midst of the fire.” The Lord talked with them when he declared his covenant which he commanded them to perform: but not when he made the covenant with them; to this the parenthesis, verse 5 refers, “(I stood between the Lord and you at that time to show you the word of the Lord.)” This is true of what is recorded in Ex. 19, but not true of Ex. 20, for then the Lord spoke to them directly; they “heard his voice.” Thus there are two things brought to view in Deut. 5, and the parenthetical words of verse 5, refer to verses 2, 3, the covenant made with Israel, but not to verse 4 and onward, for the covenant commanded was given by God himself without the agency of Moses. Eld. V. confounds these, though they are so distinct in the Scriptures. Note again the case of Josiah. “The covenant written in the book” was binding upon them before Josiah made a covenant to keep it, and also, the written covenant would remain of force if they failed to regard the covenant they had made. The covenant written in the book did not at all depend on the covenant made by the king and the people. And so of that in Ex. 19, God’s covenant of moral obligation, forbidding idolatry, profanity, murder, &c., and guarding the two sacred institutions erected in Eden, the Sabbath and marriage, was binding whether or not Israel agreed to keep it. Their covenanting to keep it did not add to its force; their failure to keep it did not detract from its morality, its authority, or its perpetuity. (2) God’s covenant was also the condition of the promises to Abraham. The covenant God made with Israel was one of mutual promises on conditions, according to the primary signification given by Greenfield. But the law of God as the condition of that covenant is also by metonymy called a covenant. And it has always this metonymical use when connected with promises or agreements, as in 1 Chron. 16:15-18. “Be ye mindful always of his covenant, the word which he commanded to a thousand generations; which he made with Abraham, and of his oath unto Isaac; and hath confirmed the same to Jacob for a law, and to Israel for an everlasting covenant, saying, Unto thee will I give the land of Canaan.” Here the relation of the law and the promise is distinctly stated; the law of course being the basis or condition of the promise. In Gen. 26:1-5, we find the very things here referred to. Said the Lord to Isaac, “Sojourn in this land and I will be with thee, and will bless thee: for unto thee and unto thy seed will I give all these countries, and I will perform the oath which I sware unto Abraham thy father, . . . Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.” Here is the same relation recognized; the promise has the law for its condition. And we are left in no doubt as to what law or commandments are here referred to, as the Lord said in 1 Chron. 16, as quoted, that this promise of the land to Abraham and to Isaac was conditioned on the word which he commanded to a thousand generations, and that he confirmed the same to Jacob for a law, and to Israel for an everlasting covenant. Every candid reader must see that this fully justifies the conclusion I draw from Paul’s words, that the curse of the law must be removed from us that we may inherit the blessing of Abraham. As the law is the condition of those blessings they who are its transgressors, and therefore under its curse, cannot inherit those blessings. But “the blessing of Abraham” is identical with the blessing of the gospel, and we stand related to God’s covenant commanded to a thousand generations just as did Abraham. This expression—commanded to a thousand generations—denotes perpetuity. As the Lord said in the law, “showing mercy to thousands of them that love me and keep my commandments.” Not that it will be confined to any number; it would be just as true if millions were inserted. (3) The first covenant was useless and void because the people did not fulfil it; and this will apply to an agreement, but will not apply to a law. An agreement (covenant) is nullified by a failure of either party to fulfill it; but a law is not weakened nor changed in character by failure on the part of subjects to obey it. Neither the nature, the authority, nor the perpetuity of a law is affected by disobedience; the effect is solely on the transgressor. That the agreement was the first covenant is shown by the words of the Lord in the promise of the new covenant. Finding fault with them (not with the law) he said he would make a new covenant with them, not according to the one he made with their fathers when he brought them out of Egypt, “which my covenant they brake, and I regarded them not saith the Lord.” (a) They agreed to obey his voice and keep his covenant. (b) For which he promised to regard them as a peculiar treasure to himself. The failure of this covenant is directly recognized in the promise of the new. (a) “They continued not in my covenant,”—they did not fulfill their agreement. (b) “And I regarded them not, saith the Lord,”—he therefore refused to fulfill his promise. Indeed, it was impossible for him to regard them according to the covenant of Ex. 19; for he promised to regard them as a “holy nation,” “a peculiar treasure above all people.” But if they would not regard his moral law—the rule of holiness—they would not be holy; they would be sinners as all the nations, and if God should continue to regard them as holy contrary to their real characters, he would deny himself. It is evident from this contrast of the two covenants that the first covenant is found in Ex. 19. (4) The new covenant “was established upon better promises.” There can be no richer blessing than to be counted “holy” in the sight of God; to be “a peculiar treasure above all people” to the Lord, and so far there could be no better promises. But these promises related only to obedience; in the first covenant made with Israel there was no provision for non-fulfillment, and the “ministration” under that covenant, the priestly service with the blood of bulls and goats, could not take away sin; therefore no promise of forgiveness was included in that covenant. But as our Priest has blood that will cleanse from moral guilt, forgiveness is offered in the covenant of which he is mediator; and the promises to be merciful to their unrighteousness, and to “remember their sins no more,” are the “better promises” of the new covenant. (5) But I have shown that forgiveness of sin or justification is never connected with transgression of the law or continuance in sin; and therefore with forgiveness is associated the promise: “I will put my law in their hearts and write it in their minds.” And if the law is in their hearts it will insure future obedience. The Saviour delighted to do the will of God because the law was in his heart. Ps. 40. And so Paul called the law of God “the law of my mind,” and said he delighted in it. He was fully converted, and the promise of the new covenant was fulfilled in him. Eld. Vogel says, “In one condition the law would be a ‘delight’ in the other, ‘a yoke of bondage.’” This expression, “a yoke of bondage,” is never in the Scriptures referred to the moral law, but to those ceremonies which did not reach the conscience. But I accept his general idea and will let Paul testify as to the conditions of the parties. It was after his conversion that he delighted in the law, Rom. 7, while the enmity and insubordination to the law is found in the “carnally minded.” Rom. 8. And my most solemn conviction is that Eld. V. would be doing better service to his readers to call upon them to examine their own hearts to see whether they are with Paul in this experience, or in the other condition. Here I am reminded of Eld. Vogel’s holding up to ridicule my saying that “under the law” describes the condition of those under condemnation. Yet all must confess that all who are “under the law” are under condemnation, and will so remain till redeemed from its curse. Now as the law condemns all sinners, and all have sinned, it is easy to see that they who trust in their own works for salvation choose their own condemnation. As well might he ridicule the idea of certain ones loving death; Prov. 8:36, or that Israel should choose to die. Eze. 33:11. Death is not in their desire or affection, but they choose the course which leads to it. Eld. Vogel’s own course is an illustration of the same principle. Paul says the carnal mind is not subject to the law; and while Eld. V. denies the evident conclusion, he is making most strenuous efforts to prove that he is one of that class! All the direct proofs that I have brought from the N. T. on the perpetuity of the law and its being the condition of the Abrahamic Covenant, are proofs that the law must be written in the hearts of those in the new covenant,—of all the children of Abraham. And as “the law is spiritual,” it must be in the hearts of all who worship God “in Spirit and in truth.” The error of the opposition is in perverting Paul’s words, as if he said the new covenant “was established upon a better law.” But that could not be; for a law cannot be better than holy, perfect, just, spiritual, &c. If the objection be raised that it will not justify the sinner, I answer that moral rules cannot do that in any dispensation. But for the violation of moral law a system of pardon—an amnesty of special or positive enactments—must be provided. But pardon is conditioned on future obedience of moral law; the119gospel provides for “remission of sins that are past.” Rom. 3:23-26. Indulgence of sins future belongs to “another gospel,” emanating from Rome. (6) As God’s covenant commanded, the ten commandments stand alone, separated from all other laws. Jehovah spoke only the ten commandments in the hearing of all the people with his own voice. He wrote only the ten commandments on the tables of stone. Eld. Vogel’s reply to the question why God wrote no more on the stone is: “Constitutions are usually better cared for than other laws.” This answer meets my mind exactly, and thus by the light of truth is he compelled to yield his oft-repeated assertion that it was all one law: which is, in effect, to yield the whole issue. And on Rom. 3:31, he says, “If we accept the common version, here the allusion is to the entire Mosaic code with special reference to its moral or basic principles.” Which is to say that the entire Mosaic code is not made void, but especially its basic principles are not made void! Does anybody call this reasoning? But what are its “basic principles” if not its “Constitution?” and twice he has said the ten commandments were the constitution of that system. But he wants a contrast, and where does he find it? Listen: “The new dispensation has the Messiahship of Jesus for its basis or constitution.” If anything were wanting to prove that Eld. Vogel has never reached to even the faintest conceptions of the principles of government, we have it here. Christ is mediator of the new covenant, and this is the constitution of the new covenant! Just as much as the priesthood of Aaron was the constitution of the former. Or, accepting all of his theory of the church (which we cannot) we should then say that the priesthood of Aaron and the kingship of David were the constitution of the past dispensation! Both the priesthood and the kingship were parts of the administration of government, the whole being based upon a constitution; and so in this; Christ is “mediator between God and man,” and Eld. Vogel has no better idea of governmental relations than to call this the constitution! And all his theory and all his arguments are based upon such crude notions as this. Again, only the ten commandments were placed in the ark over which the priest sprinkled blood to make atonement. The work of the priest was (not the constitution itself! but) in reference to the constitution, for by this the people were condemned. Had there been no constitution the work of the priest would have been an idle, senseless ceremony. And if the priests of that dispensation had had blood to offer which could have taken away sin, there would have been no occasion for Christ to minister “for the redemption of the transgressions under the first covenant.” Heb. 9:15. Their transgressions were a fact—they violated a moral law; but the “ministration” was only “a figure;” it took away no sin, and of course their sins stand against them and will meet them in the Judgment if Christ does not blot them out. But as “sin is not imputed when there is no law,” of course, again, the law is of force and will meet them in the Judgment. Eccl. 12:13, 14. Those priests “served unto the example and shadow of heavenly things.” Heb. 8:1-5; and when we are permitted by faith to have a view of the heavenly things, then is “seen in his temple the ark of his testament.” Rev. 11:18. Our High Priest must also have a “constitution” over which to officiate. I regret that my limits will not permit me to finish this argument in the present number. Report from Bro. Stoddard.
By Bro. Stoddard
DEC. 6, visited the church at Edenville. Found them seriously involved in difficulties. After laboring hard for some ten days to reconcile alienated parties, was compelled to leave them without hope of their condition ever being any better. They have forgotten the assembling of themselves together as the manner of some is. Dec. 28, met with the church at Alaiedon. It being their quarterly meeting, there was a good attendance. The Lord blessed the labors of the meeting, and good was done; but this dear people have a greater work to do in the way of consecration, to get ready for the coming of the Lord. May the Lord lead them out in the good work. Jan. 4 and 5, attended the quarterly meeting of the churches of Hillsdale and Ransom, at Hillsdale. A good representation from Ransom Center. It was decidedly a good meeting. Some difficulties existed, but they are in a fair way of adjustment. Good was done for the cause. Bro. Joel Stone was appointed their elder; Andrew Keefer, clerk. Systematic Benevolence was arranged for the year. May the Lord move them out more and more in the great preparation work. Jan. 9-16, labored with the church at Ransom Center. Bro. St. John being at home, united in the labors of the meetings with gratifying results. A good work was done for the church in the name of the Lord. Never before have I witnessed such thorough work of confessing one toward another and making wrongs right. We all felt that the Lord was in the work. In heart, the brethren and sisters seemed to get very near each other, and nearer to God. Bro. Wilber was elected their elder. We left this meeting to be continued in charge of Bro. St. John. Bro. St. John writes that six young people started out to seek the Lord. I pray the Lord to bless the dear youth. May brotherly love continue. Jan. 18-23, met with the friends at Leslie. Here were difficulties existing, with their legitimate consequences. The Lord worked for us, and good was done. Prospects more hopeful. Jan. 25 and 26, at Bunkerhill, suffering very much from a hard cold. Had a good degree of freedom with this people. Had a good meeting, nothing more. This church seemed to be united, but not enough engaged in the good work. I am much indebted to Bro. and sister Bailey for their good attentions while afflicted. Feb. 1-7, at Locke. This people are united. Had unusual freedom in laboring. The Lord revived his work. Our social meetings were full of life. It was good for me to be there. Feb. 8-17, at Genoa. Meetings at Bro. Carpenter's house. Found this church very much in need of labor. Here were troubles of a serious character. The enemy had succeeded too well in destroying the peace of this church, but the Lord worked for us in great power. The dark spirit was expelled, peace restored, and this dear people are again free and happy in the Lord. It was the united testimony of all that the Lord was truly leading in the work. May the Lord still work for them, is my earnest prayer. My poor heart has been made glad in the last two months. I still feel like trusting in the Lord and pressing into the work, redeeming the time by laboring with greater diligence. Princeville, Ill.
By B. F. Merritt
OUR quarterly meeting, held March 1, 2, was one of interest. The hearts of many seem fixed to obey the truth. We had a cheering meeting the evening we celebrated the ordinances. We have reason to thank God and take courage. Oh! what cheerfulness, strength, and pleasure, did the primitive Christians reap from the unity of their hearts in the way and worship of God. Next to the delight of immediate communion with God himself, there is none like that which arises from the harmonious exercises of the graces of the saints in their mutual duties and communion one with another. How are their spirits delighted and refreshed by it? What a lively emblem is there of Heaven! The courts of princes afford no such delights. Learning the World's Faults Through Experience
The faults of the world can only be learned by a long acquaintance with them, and by suffering by that acquaintance.