As the view is presented that the ten toes of the image denote the ten kingdoms that arose out of the Roman empire, we are sometimes met with the objection that Rome, before its division into ten kingdoms, was divided into two parts, the Western and Eastern Empires, corresponding to the two legs of the image; and as the ten kingdoms all arose out of the western division, if they are denoted by the toes, we should have ten toes on one foot of the image, and none on the other; which would be unnatural and inconsistent.
The fallacy which forms the basis of this objection, is the view that the two legs of the image signify the separation of the Roman Empire into its eastern and western divisions. To this view there are several objections.
1. Rome, from the very beginning of its history, was represented by the two legs; and if these denote division, it should have been divided at the very commencement of its career. This claim is sustained by the other symbols. Thus the division, or the two elements, of the Persian kingdom denoted by the horns of the ram, the elevation of the bear upon one side, and perhaps the two arms of the image, existed from the first. The division of the Grecian kingdom, denoted by the four horns of the goat, and the four heads of the leopard, dates back to within eight years of the time of its introduction into prophecy. So Rome should have been divided from the first, if the legs denote division, instead of remaining a unit for nearly six hundred years, and separating into its eastern and western divisions only a few years prior to its final disruption into ten kingdoms.
2. No such division into two great parts was denoted by the other symbols under which Rome is represented in the book of Daniel; namely the great and terrible beast of Daniel vii, and the little horn of chap. viii. Hence it is reasonable to conclude that it was not the design of the image to represent such a division.
3. Each of the four monarchies had its own particular territory, which was the kingdom proper, and where we are to look for the chief events in its history, shadowed forth by the symbol. We are not therefore to look for the divisions of the Roman Empire in the territory formerly occupied by Babylon, or Persia, or Grecia, but in the territory proper of the Roman kingdom, which was what was finally known as the Western Empire. Rome conquered the world; but the kingdom of Rome proper, lay west of Grecia. That is what was represented by the legs of iron. There, then, we look for the ten kingdoms; and there we find them. We are not obliged to mutilate or deform the symbol to make it a fit and accurate representation of historical events.
VERSE. 43. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men; but they shall not cleave one to another, even as iron is not mixed with clay.
With Rome, fell the last of earth's universal empires. Heretofore the elements of society had been such that it had been possible for one nation, riding superior to its neighbors in prowess, bravery, and the science of war, to attach one after another to its chariot wheels till all were consolidated into one vast empire, and one man seated upon the dominant throne could send forth his will as law to all the nations of the earth. When Rome fell, such possibilities forever passed away. Crushed beneath the weight of its own vast proportions, it crumbled to pieces, never to be united again. The iron was mixed with the clay. Its elements have lost the power of cohesion, and no man, nor combination of men, can again consolidate them. This point is so well set forth by another that we can do no better than to quote his words:
“From this, its divided state, the first strength of the empire departed—but not as that of the others had done. No other kingdom was to succeed it, as it had the three which went before it. It was to continue, in this tenfold division, until the kingdom of stone smote it, upon its feet, broke them in pieces, and scattered them as the wind does chaff of the summer threshing-floor! Yet, through all this time, a portion of its strength was to remain. And so the prophet says, ‘And as the toes of the feet were part of iron and part of clay, so the kingdom shall be partly strong and partly broken.’ (v. 42.) How in any other way could you so strikingly represent the facts? For more than fourteen hundred years this tenfold division has existed. Time and again men have dreamed of rearing on these dominions one mighty kingdom. Charlemagne tried it. Charles V tried it. Louis XIV tried it. Napoleon tried it. But neither succeeded. A single verse of prophecy was stronger than all their hosts. Their own power was wasted, fettered away, destroyed. But the ten kingdoms did not become one. ‘Partly strong and partly broken’ was the prophetic description. And such, too, has been the historic fact concerning them. With the book of history open before you, I ask you, Is not this an exact representation of the remnants of this once mighty empire? It ruled with unlimited power. It was the throned mistress of the world. Its sceptre was broken; its throne pulled down: its power taken away. Ten kingdoms were formed out of it; and ‘broken’ as then it was, it still continues—i. e., ‘partly broken.’ For its dimensions still continue as when the kingdom of iron stood upright upon its feet. And then, it is ‘partly strong’—i. e., it retains even in its broken state, enough of its iron strength to resist all attempts to mould its parts together. ‘This shall not be,’ says the word of God. ‘This has not been,’ replies the book of history.
“But then, men may say, ‘Another plan remains. If force cannot avail, diplomacy and reasons of State may—we will try them.’ And so the prophecy foreshadows this when it says, ‘They shall mingle themselves with the seed of men’—i. e., marriages shall be formed, in hope thus to consolidate their power, and, in the end, to unite these divided kingdoms into one.
“And shall this device succeed? No. The prophet answers; ‘They shall not cleave one to another, even as iron is not mixed with clay.’ And the history of Europe is but a running commentary on the exact fulfillment of these words. From the time of Canute to the present age, it has been the policy of reigning monarchs, the beaten path which they have trodden, in order to reach a mightier sceptre, and a wider sway. And the most signal instances of it, which history has recorded in our own day, is in the case of Napoleon. He ruled in one of the kingdoms; Austria was another. He sought to reach by alliance what he could not gain by force, i. e., to build up one mighty, consolidated empire. And did he succeed? Nay. The very power with which he was allied proved his destruction, in the troops of Blucher on the field of Waterloo! The iron would not mingle with clay. The ten kingdoms continue still.
“And yet if, as the result of these alliances, or of other causes, that number is sometimes disturbed, it need not surprise us. It is, indeed, just what the prophecy seems to call for. The iron was ‘mixed with the clay.’ For a season, in the image, you might not distinguish between them. But they would not remain so. ‘They shall not cleave one to another.’ The nature of the substances forbid them to do so in the one case; the word of prophecy in the other. Yet there was to be an attempt to mingle—nay, more, there was an approach to mingling in both cases. But it was to be abortive. And how marked the emphasis with which history affirms this declaration of the word of God?” Yet with all these facts before them, with all these plain declarations on the sacred page, asserting their power through the overturns and changes of centuries, the efforts of warriors, and the diplomacy and intrigues of courts and kings, some modern expositors have manifested such a marvelous misapprehension of this prophecy, as to predict a future universal kingdom, and point to a European ruler, even now of waning years, and declining prestige, as “the destined monarch of the world!” Vain is the breath they spend in promulgating such a theory, and delusive the hopes or fears they may succeed in raising over such an expectation.
(To be continued.)
THE NUMBERING OF THE PEOPLE THE SECOND TIME.
By John Nevins Andrews
Twice, during the administration of Moses, were the people of Israel numbered. The first time was when they had been in the desert only about one year. Num. i. The law of God, in awful grandeur, had been proclaimed from the summit of the flaming mount. The tabernacle had been erected, and the ark containing God's law had been carried into its most holy place, and there deposited. The cloud of God's glory had taken possession of this sacred building. The hand of God had given them bread from Heaven every morning. He had smitten the rock and given them water. The Lord of hosts had shown his presence in their midst, and the pillar of cloud by day and the pillar of fire by night, departed not from their camp.
When, at the close of their first year in the wilderness, things stood thus, and the work to be done on the way seemed almost accomplished, God directed that they should be numbered. Moses performed the commandment of God; and of men able to go forth to war, there was numbered six hundred and three thousand five hundred and fifty. This numbering did not include the tribe of Levi at all, nor did it include any females, nor any that were under twenty years of age. What a vast host of men of war! Over six hundred thousand! Every one of these persons expected to have an inheritance in the land of promise. Every one of them might have had it. They had had such tokens of God's lovingkindness as no other people ever witnessed. Now the Lord took down all their names, and proceeded to marshall their host in the completest order, preparatory to their marching into the land of promise. Everything indicated their speedy entrance into Canaan.
The book of Numbers is very fitly named. It opens with this numbering of the host of Israel. In its twenty-sixth chapter, the host is numbered again. Not one man, save Caleb and Joshua, of all that were numbered the first time, was alive to witness the second numbering. Every other person had fallen in the93wilderness. The second numbering of Israel was an event calculated to impress the people with the fact that God will fulfill his threatened judgments.
And why was there so terrible a failure? Simply because the people were wicked. Sin was in their midst. It broke out at last in such open, wanton rebellion against the God of Heaven, that he, by a solemn oath, excluded them from the land, and doomed them to die in the wilderness.
The second numbering of Israel made manifest the fact that not one man of all that had rebelled against God, remained alive. How full of instruction is this subject to the people upon whom the ends of the world are come. Our hopes of entering the kingdom of God cannot be stronger than were those of Israel when by God's direction they were numbered the first time. We cannot have greater tokens of his favor, of his presence, or of his willingness to save, than they had. But with all this, they came short of the land of promise. The second numbering was eminently in place, to show beyond all dispute that God's threatened judgments had been accomplished.
The history of Israel teaches us one great lesson. We cannot carry sin in our hearts. It will inevitably bring us to ruin. They made the trial, and miserably perished. Let us be warned by their example.
J. N. ANDREWS.
A CLEAN UNIVERSE.
By John Nevins Andrews
The universe of God was once free from the taint of sin. Every thing which God made was pure and holy in his sight. There was no evil thing in existence. Rebellion broke out in the person of one of the highest of created beings. It spread among the angels of God. It was communicated to the inhabitants of our earth. Sin is a short word, but it embraces all the deeds of wickedness that can be committed or imagined. It began with one evil thought, or, perhaps, to speak more accurately, with one thought of evil. This was harbored instead of being rejected. Behold, how wonderful the extent of the ocean of iniquity which has originated from this one evil thought. God’s fair creation has suffered from the intrusion of this pestilential evil.
To us the time seems very long that this awful plague has remained in existence. But let none suppose that this intruder has gained any rights by this long-continued possession of a place in the universe of God. It has only one right, that is, to be punished. And in due time that shall be attended to. Evil, having once broken out, was not to be extirpated till it had borne its fruit; and then, when put down, it shall be done in such a manner that it shall not rise the second time. Be patient. God waits till the heirs of salvation are complete. He waits till the measure of evil is full. Then the wickedness that refused to be cleansed by blood, shall feel the cleansing touch of the devouring fire, and the universe shall be clean never again to be defiled.
J. N. A.
AGE-TO-COME VAGARIES.
By Ellet Joseph Waggoner
It is said that “necessity is the mother of invention;” the greatest inventions have generally been to supply a demand—to meet an existing want. When we look at the inventions of the Age-to-Come teachers, we are compelled to the belief that their necessities are great indeed; for it is not in the mind of mortal man, to reach out to such things, unless pressed thereto by the most urgent necessity.
J. B. Cook, having made his argument for the restoration, and everlasting blessing, of “Jerusalem that now is,” found himself in antagonism with the Revelation, wherein was seen the New Jerusalem coming down from God out of Heaven. Two Jerusalems on the same ground, did not seem to work well; to change his argument to coincide with the facts of Revelation would spoil his theory, and therefore could not be thought of for a moment. Here was a slight difficulty—it would probably have seemed a great difficulty to any one but an Age-to-Come believer; but his inventive genius was equal to the emergency. He here discovered that the New Jerusalem never would come down from Heaven; that idea was all a mistake of the seer of Patmos. Jacob’s ladder was to be erected in the age to come, and a Jerusalem would be located at either end!
Some years since it was stated in a secular paper, that an experimenter had discovered a composition which, in appearance, resembled a diamond, and by adding various coloring matters, it could be made to resemble the various most precious stones. The editor of the Bible Expositor was in ecstasies. He published the wonderful invention, as the true solution of Rev. xxi. The New Jerusalem was going to be built by the saints, and restored Jews, in Palestine; and as the stones described by John could never be obtained in sufficient quantities to accomplish such a work, this invention would enable them to produce an imitation which would answer the description—at least in appearance! This is the first intimation we ever received, that the precious foundations so gorgeously set forth by the Revelation were only Age-to-Come shoddy.
J. M. Stephenson, in 1864, published a tract entitled, the “Herald of Messiah’s Reign,” designed as an argument for the Age to Come. He assumed that the parable of the Saviour in Luke xvi, relating to the death of the rich man, represented the national death of Israel. And if so, the query arises, how can Jews and Gentiles be blessed together in the Age to Come, seeing there is a great and impassable gulf fixed between them? What shall—what can, be done in such a case? But we need not fear the result, even here. The system never would have arisen had not its advocates been skillful to meet difficulties; and Mr. Stephenson meets it like a man. On page 67, he says:
“The great gulf which cannot be passed during the present dispensation, will be bridged over in the times of visitation, that each class may pass to the other.”
All plain, and easy of accomplishment! A more ordinary mind might have resorted to the expedient of filling up this great gulf with Age-to-Come publications; but filling up is the work of common laborers. Bridging the gulf of a parable is a very scientific operation, and will doubtless call into requisition the combined skill of the Age-to-Come engineers.
It would be very easy for the reader to imagine that the above-mentioned ideas were thrown out as burlesques on the Age-to-Come; but it is not so. They were actually set forth by ardent admirers of that doctrine, as true expositions of the prophetic word. And we are called upon to believe them! As we read them we wonder if people can possibly sink much deeper in delusion.
J. H. WAGGONER.
Norridgewock, Me., Feb., 26, 1865.
TO WHOM SHALL WE GO ?
By Dudley Marvin Canright
At one period in Christ’s ministry, many of his disciples were turning away and leaving him. John vi, 66–68. Then Jesus said to the twelve, “Will ye also go away? Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.” This was a very forcible answer. Their eyes were so far open that they could see the corruption of the old Jewish sects. They were fully satisfied that none of them had either the light or the power of God. They knew full well the Gentiles were without God, and without hope in the world. Eph. ii, 12. But now also arose difficulties, and discouragements, and even dangers, in following Jesus of Nazareth. Some of his teachings they thought were hard sayings, and who could hear them? Many also of his disciples were leaving him, and his cause looked gloomy indeed. Under these circumstances, Christ asked the twelve if they also would leave him. This was a trying time. But Peter looked not only at the difficulties, and perhaps doubts which they might have in following Jesus, but he also made a very necessary inquiry, “Lord, to whom shall we go?” Who will give us more light? Who will show us a clearer way? Who will give us more evidence of being of God than you have? Where shall we go that we may find no difficulties, no doubts, no trials, no discouragements? He was satisfied that he could find no such a people or way. So he concluded to stay with Jesus, and risk all in following him. Happy choice for him. Great will be his reward for his faith in Jesus at that dark hour. That was the time that Jesus needed friends, if he may be said ever to have needed them. There was some virtue in confessing Christ at such a time.
Do doubts, or fearfulness, or uncertainty, or discouragement with respect to our peculiar faith and work, sometimes come over us? Are we tempted to give it all up? If so, we would do well to stop and ask as Peter did, “To whom shall we go?” Who has got more truth, more devotion, more life, more spirit of sacrifice, more of the fear of God, more unity? Who has got less grounds for doubts and fears? If we should look at all these points fairly, I think we should soon decide as did Peter, to stick by the work. We are often so foolish as to allow one doubt, one slight objection, to outweigh all the mass of evidence on the other side.
I have to confess with sorrow that sometimes I have become discouraged when I have realized so small fruits from so much labor, and toil, and effort. I have felt that there must be something wrong, there must be an easier way, a way to accomplish more. When I have seen my brethren have so little zeal, so little spirit of sacrifice, get into trial so easy, and fall so far short of what I thought they ought to do, these things have discouraged me, and I have been tempted to think that they could not be the people of God, or things would not be so. My brother or sister, have you felt so too? Well, let me tell you how I found relief. I first ran over in my mind the mass of evidence we have in the Bible in favor of the leading points of our faith, such as the fulfillment of prophecy, the signs of the times, the saints’ inheritance, the law of God, the Sabbath, &c. I compare this with the objections brought against them. This often relieves me of all my fears. Then I go and look at other people who profess to be the people of God. I look at the fruits of other men’s labors with different weapons. I see that though they may make a greater show for a moment, yet in the end the truth accomplishes the most permanent results. I find that those who profess the third angel’s message have more unity, more real humility, more of a spirit of sacrifice, and more of the fear of God, than any people I have found yet. This is my experience, and I have had a very good chance to know.
When we get into trial Satan would have us believe that no one has so hard a time as we do. When our brethren do wrong, he tempts us to think that no one else would do so. When a trial of our faith comes, Satan would like to have us believe that we could readily solve every doubt, and remove every objection, if we were on the right track. But where shall we go to better the case? If we give up this truth for a slight objection that we cannot answer, what shall we do with all the evidence in favor of it? Doubts and unbelief are Satan’s mighty weapons. Heaps on heaps have been slain by them. God help us to be armed against them.
Satan would have us think that it is a virtue, or at least that we have a perfect right, to doubt as long as we can find a single objection to hang our doubts upon. True, we should not believe without good evidence; nor should we throw away a great mass of the best of evidence for a small objection which we may not be able readily to solve. Where is there ground for faith if we must positively know every thing? Whoever serves God has got to move out by faith, and risk something. Noah risked all he had, and God was pleased with his faith. So did Lot in fleeing from Sodom when there was no sign of danger. The apostles had to risk something in following Jesus. They believed he was the Son of God, but they did not know positively beyond a doubt. Their faith relied upon the evidence, and they moved out and risked all upon him. Others have had to risk something in obeying God, and so must we if we have a part in his work and in his kingdom. Not only the wicked and abominable but the fearful and unbelieving shall go into hell. Rev. xxi, 8. The servant who hid his lord’s money in the earth was afraid. Matt. xxv, 25. He could not risk much upon his faith in his lord. He also was cast out.
Brethren and sisters, God wants men and women who will risk something upon their faith in him, who will venture all upon their confidence in his work, who are willing to work hard and suffer much now upon simple faith in his word. This message calls for such persons. Are we there? Have we got any faith in God, any confidence in his work? Then let us show it. I have fully decided from the evidence that the third angel’s message is of God, and I shall risk all my hopes upon its success. If it fails, I shall be a great loser both in this world and the one to come. All my energies of soul and body shall be given to it. I have an intense interest in this work, and in its success. Its prosperity is my prosperity and my only hope, and its failure would be my deepest grief and total ruin. But I believe that it is of God, and hence shall risk all I have to risk in anything, upon this message. May God accept the humble offering, and grant me a humble part in its joys when it shall triumph.
D. M. CANRIGHT.
TO THE FRIENDS OF THE CAUSE IN IOWA.
By George I. Butler; J. T. Mitchell; H. Nicola
DEAR BRETHREN; Believing you will all be interested in the progress of the truth in our own State, we desire to present before you the following statement for your consideration: Our tent, after being in service more or less for about eight years, is used up. The top is full of mildew holes, and the wall badly torn; so that it will never answer for more than some temporary purpose, or to cut up for small tents, or something of this kind. The two meetings last fall finished it. So we are now left without a tent. We cannot believe for a moment that you will think it advisable to remain thus destitute94of means to convey the truth to others. Without a tent we can do very little toward laboring effectively in the summer season for the propagation of our faith; neither could we ask for a laborer of the General Conference with much assurance, if we had no means of making his labor available. Many of our churches have been brought out by this means and should therefore feel a special interest in providing one for the benefit of others. Without a tent it seems to us the cause in the State must inevitably flatten down, and that interest which has been rising, dwindle out, and those who have been laboring with earnestness for its advancement, become discouraged.
We must have a tent. We make this appeal before the Conference, because if we wait till then, it will be too late to get the use of it the coming season. It would take some time to order one from Rochester, and before it could reach us and be set in order, the season would be far advanced. We therefore take the responsibility upon ourselves of making this call before the sitting of the Conference in June, so that it may be on the ground ready for use at that time.
We want a sixty-foot tent. The additional cost above that of a fifty-foot one would be more than compensated by the additional capacity. Our tent last summer sometimes had as many on the outside who could not get in as there were in it. The price of a new sixty-foot tent is a little over four hundred dollars. We desire to raise this sum by the first of June. We desire to present this matter before our churches as we labor with them this spring, receiving either money, or pledges payable at the State Conference, and we earnestly hope our scattered brethren through the State will respond to this call by sending in either cash or their pledges to Bro. R. M. Kilgore, Washington, Iowa. If they want the truth preached in their vicinity it will be very necessary to have a tent; and the measure of their desire will be expressed by their liberality in responding to this call. We have not sufficient Systematic Benevolence to do this without seriously embarrassing the Conference. Our former tent was bought with means partly raised by our eastern brethren. The General Conference have taken the interest to supply us with labor for several years past. Let us show them that we have interest enough for ourselves and others to provide the means to make this labor effective without making them any additional trouble on this account. The General Conference are strongly in favor of our having a tent. We have an abundance of means among our brethren with which to purchase one. Shall we take hold promptly and have it upon the ground in June? Let your answers to this question come in the form of money and pledges.
GEO. I. BUTLER, } Iowa State Conf.
J. T. MITCHELL, } Executive
H. NICOLA, } Committee.
We hereby pledge ourselves to pay the sums set to our names for the purpose of buying a tent to be used by the Iowa Conference of S. D. Adventists:
George I. Butler, $20.00; J. T. Mitchell, $20.00; Henry Nicola, $25.00; Mary Nicola, $5.00; R. M. Kilgore, $10.00; David Smouse, $20.00.
REPORT FROM BRO. RODMAN.
By P. C. Rodman
We have been here now about six weeks. Have given in the time fifty-seven discourses, and visited nearly every family in the place, and some of them a number of times; also, some out of the place that were interested. Sickness among the people and bad weather hindered us from meeting at different times more than a week. There had been quite an interest to hear by nearly all, until the Methodist minister tried to show that the first-day was the Sabbath, and Bro. Haskell reviewed him. This strengthened the prejudice of some to that degree that they staid away from our meetings; but others came in, still interested to hear more on the truth, not being satisfied with the minister's reasons for Sunday-keeping; for he stated plainly that there was no direct command in the New Testament for keeping Sunday; but gave about the same reasons usually advanced for not keeping the day named in the fourth commandment, and observing another day in its stead, adding one or two reasons that I do not remember of ever having heard before, why we should not keep the Sabbath of the fourth commandment, but a day not even mentioned in it, and for which, as he himself admitted, there is no command in the Bible:
1. Christ was Lord of the temple, and abolished it; hence, being Lord of the Sabbath, he changed it. But Bro. Haskell met, and showed the absurdity of, this reasoning, by referring to the fact, 1 Pet. iii, 6, that Abraham was lord of Sarah, which would show that Abraham could abolish, or destroy, Sarah.
2. One reason for Sunday-keeping was, Who knows but that Jesus told the disciples, when with them forty days after his resurrection, that Sunday was the Christian Sabbath? This was answered by Matt. xxiv, 20, where Jesus recognizes the Sabbath of the fourth commandment A. D. 70, as really as he does the seasons of the year.
Nearly all that were keeping the Sabbath, were confirmed, and some that before had not been able to decide what was truth on the question, saw the lack of Bible for Sunday, and, we hope, will obey the truth, and enjoy the liberty that David did when he said, “I will walk at liberty, for I seek thy precepts.” Ps. cxix, 45.
The interest to hear remains good with the most that have attended our meetings, and I think others will yet embrace the truth, if those that have embraced it move in faithfulness, and keep up good courage. Bro. H. leaves to-day, duty calling him home. I remain another week, and then remove as appears right.
I hope to have the prayers of God's dear people, that I may know and do all his will cheerfully, and be among the saved at last. P. C. RODMAN.
Blakeville, N. H.
REPORT FROM BRO. FULLER.
By N. Fuller
Bro. J. W. Raymond and myself continued meetings at Woodhull, until Feb. 28. We had given fifteen discourses, with an increase of interest up to that time, and then we found the words of Rev. xii, 17, to be true. There is a church in the vicinity calling themselves Adventists. I cannot say first-day Adventists, for a part of them take the no-Sabbath and no-law position. But I am glad to say for the credit of the church, I think a small part take that position.
I cannot call them Age-to-come; for when one of their ministers would come and preach that doctrine, another would come and overthrow it.
A minister by the name of Marlatt, belonging to them, did all he could to oppose the Sabbath, by trying to put down the law of God. He came to the meetings occasionally until his wife acknowledged in public that she believed from what she had heard that God had a holy day, and she should examine for herself, and if she became satisfied it was the seventh day, she should keep it whether any of the rest did or not. Good decision. Eld. Marlatt did not attend again until their covenant meeting last seventh-day.
We were invited to lead their meeting. He came in very late, (not because he had far to come, for he lived but about eighty rods distant) and took no part in the meeting except in the business transactions. Some business was called up, and it was evident the Elder was hard to be suited. Deacon Baxter was in the chair. The Elder arose and said, “I request that my name be dropped from the church book.” Deacon Shirley made the motion. It was seconded by the clerk, and he was dropped without comment. Two sisters followed, requesting to have their names dropped. It was done with dispatch. The chair then inquired if there was any more wishing to be dropped.
One sister, who has long felt she was crushed, took hold of the promises of God anew. Another who three months ago, requested that her name should be dropped, asked the clerk if it had been; finding it had not, she resolved to go on and serve the Lord with them.
But something very serious had happened. Several of the church had stated, even publicly, and repeatedly, that they were going to serve God hereafter by keeping all his commandments.
Something must be done. They could not stop the people from going to hear, nor could even some of them be stopped from believing and advocating the truths of God. What could be done? Eld. Marlatt's father was trustee, and the school-house was of course under his control. I remember of hearing a full-grown boy, who, when any one did that which displeased him, would say, “I will tell father.” Well, it is evident the Elder decided to “tell father.” And “father” came between the afternoon and evening meetings and locked the house. Same spirit which commanded Paul not to teach any more in the name of Christ. Mr. Baker opened a private room for us the evening after first-day.
We had a quiet sitting together in the Lord, after which I took four names for the REVIEW and one for the Instructor.
It was decided to hold some meetings at East Woodhull, where we had held a few before. I would say to those who believe we have the truth, there is a responsibility upon you to live it out. Shall opposition, or reproach, or friends, or worldly interest, stand in your way? It is through much tribulation that you may expect to enter the kingdom of Heaven. Heaven belongs only to the self-denying, sacrificing, God-fearing, Christ-loving sons and daughters of the Lord Almighty. And we are made such by coming out from error, and darkness, and taking our stand on the broad platform of God's immortal truth.
Yours. N. FULLER.
Wellsville, March 1, 1869.
Christ's Example of Patience
He calls to patience who is Patience itself; and He that gives the precept enforces it by his own example.
DEERFIELD QUARTERLY MEETING.
By E. W. Darling
The Deerfield Quarterly Meeting Feb. 27, and 28, was a season of interest and profit to the church. A small attendance was expected on account of the severe storm just preceding the meeting; but in this we were as happily disappointed, as we were also surprised to meet with Elders Pierce and Ingraham.
Sabbath morning Elder Ingraham spoke to us on the subject of the night watches. As he brought forth out of the storehouse things new and old, we listened with interest to learn the meaning of the scriptures, the application of prophecy, and our position in the third watch. He brought to our minds the solemn changes that the fourth or morning watch would bring; that as the children of Israel were brought through the sea safe to the shore, so will deliverance come to God's people, and they will sing the song of Moses and the Lamb.
And as the Lord in the morning watch looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians; so will the morning watch of time's dreary night prove a time of trouble and destruction from the Lord unto the hosts of the wicked.
Sabbath afternoon Elder Pierce gave a discourse in which he laid before us the importance of striving to enter in at the straight gate, lest we soon be among the many ineffectual seekers who come after the Master has shut to the door.
Evening after the Sabbath Eld. Ingraham gave us a very touching sermon on the sufferings of Christ and his victories, exhorting us to arm ourselves with the same mind, that we may be able to stand the severe tests of the last days.
First-day morning we had a social meeting; and after a business session, Eld. Ingraham gave a discourse in which he explained why we claimed more light on prophecy than was manifest in past ages. Quite a number that came in to hear listened with good interest. —At this meeting two things were obvious, first, that there was a growing spirit of unity and kindly feeling, and second, that those who had been the most prominent and had drunk the deepest of the bitter spirit of contention in Minnesota now stand on very difficult and dangerous ground; one already out of the church, another desiring to be, and still another where he must soon stand outside, and also beyond hope of help from the church.
While the hopeful condition of the many is encouraging to the church and the messengers, the sad condition of the few is a solemn warning to all who may be tainted with the same spirit. E. W. DARLING.
Faribault, Minn.
Meetings in Minnesota.
By F. W. Moore
THERE are numbers coming out to obey the truth in this place, and they are very anxious to have the REVIEW, INSTRUCTOR, &c. But there is a great destitution of money in these frontier regions. Only two years ago it was necessary to extend help to these people, from other parts of the State, to prevent starvation. The people are as fine, intelligent a class of citizens as one can meet anywhere; but a hard battle with frontier privations is their lot for the present, at least.
I never saw so much interest manifested by any, in getting out to meeting, as I have seen here. Family after family are coming out to obey the truth, and they take hold promptly in our social and prayer meetings. They are throwing away tobacco and tea, just on the few hints we have thrown out in exhortation. The Spirit of the Lord is moving among the people. From all directions the cry comes in most urgently, “Come over and help us;” Would there were ten where now there is one, to labor in the wide harvest field. We ask our brethren to remember us; for the enemy is not idle. There have been several powerful efforts made to stop the work here, but by the blessing of God all have proved unsuccessful thus far.