Review and Herald, Vol. 28, No. 26.
Apostolic, Versus Modern, PreachingPage 1
Earlier text: Apostolic, Versus Modern, PreachingA Review of H. E. Carver.
The views of S. D. Adventists relative to the two-horned beast are well understood by most of the readers of the Review. In reviewing the articles of H. E. C., therefore, our object has not been to present anew our own views of the subject, but simply to show the unsoundness of the positions taken by him in opposition thereto. Having gone through with his arguments, a glance at a few of the leading features of our own theory will conclude for the present our remarks on this subject. In Review Vol. xix, No. 16, we had occasion to speak of the acts of the two-horned beast. We found that there were nine specific acts ascribed to him, only three of which were fulfilled, and they but partially. A writer on the same side of this question with H. E. C. takes this up, and represents that we have but nine specifications to show the application of the symbol of the two-horned beast to this government, and that none of them are fulfilled, and that we are to wait for the United States to make history, and develop a correspondence to the prophetic symbol. It is a consoling thought that everybody is not so blind as to confound specific acts to be done by a power, with the specifications which identify the power. There are in the prophecy of the two-horned beast many specifications which are fulfilled in these United States, some of which cannot be made to apply to any other government. 1. It is a separate and distinct power. This is too evident to call for proof. The two-horned beast acts in the sight of the first beast, and in reference to him; not in connection with him. This is perfectly answered in the United States. 2. Being a separate and distinct power, it must occupy different territory. Two governments cannot occupy the same territory at the same time. This is further proved by what the two-horned beast does. He causes the earth and them that dwell therein to worship the first beast. Now the first beast, whatever power may be meant by it, is certainly competent to enforce its own worship in its own country and from its own subjects; and the fact, that the two-horned beast has to put forth his authority to cause those under his dominion to worship the first beast, is proof positive that it occupies territory and rules over a class of subjects over which the first beast has no jurisdiction. Then we must look for this power to some nation outside the territory occupied by the governments of Europe; for that territory is all taken up by the beast and the ten horns. This specification is admirably met in our own government, which has arisen outside the territory of the ten kingdoms, and in less than a hundred years, has sprung from a dependent colony to equal rank with the highest in the catalogue of nations. 3. The two-horned beast arises subsequently to the ten-horned beast; for that is called the first beast—first, because it had priority of existence. That beast we have proved to be the papacy. Now we ask, What power of any note has arisen outside of the ten kingdoms of Europe, since the establishment of the papacy, except our own government? None. 4. But the two-horned beast not only rises subsequently to the ten-horned beast, but a definite time is pointed out at which he begins to attract the attention of the world as a rising power; and this is when the first beast goes into captivity. Verse 10. At that time, says John (for there is no change in the scene), I beheld another beast “coming up.” The going into captivity of the first beast, verse 10, was, as we have shown, the temporary overthrow of the papacy by Bonaparte, in 1798, being the same as the wounding of one of the heads to death, mentioned in verse 3. And it is subsequent to the healing of that wounded head, that the two-horned beast causes his subjects to worship that beast; for he causes them to worship the beast “whose deadly wound was healed.” The work of the two-horned beast is thus brought down this side of the year 1798. And we here ask, What notable power was there on the face of the earth, “coming up,” and attracting the attention of the world, in the year 1798, except our own government? Not one. No power can be found in which these three last specifications find a fulfillment except these United States. 5. The manner of its rise. The two-horned beast comes up out of the earth, unlike most of the others, which are said to come up out of the sea. That is, it arose in a quiet, peaceful, manner, instead of through strife and commotion. This is true of our government, but not of any other to which we can look for a fulfillment of the two-horned beast prophecy. 6. Its character. It had two horns like a lamb. What was it that was like a lamb? Not the beast, but the horns. And why did not the prophecy say simply that he had two horns, and nothing further? Why two horns like a lamb? It can be for no other purpose than to represent the character of this power. And the fact that there are two of these horns, signifies that there are two leading characteristics belonging to the power in question, which are mild, harmless, and lamblike. And how admirably this is met in our own government. The leading principles of this government are Republicanism and Protestantism. What principles can be more mild and lamblike in appearance? And on these this government is founded; and these are the secret springs of its greatness and power. It was the object of those who first sought these shores, to found, as expressed by the Hon. J. A. Bingham, “a Church without a pope, and a State without a king;” a government where all men should be considered free and equal, and all have the privilege of worshiping God according to the dictates of their own consciences. And under the benign influence of one of these principles, the declaration of equality and liberty, the eyes of the world are turned to the open arms of this nation, and emigration flows from all lands to our thus far inviting and hospitable shores. And under the mild operation of the other, freedom of conscience for all, the gospel has been proclaimed and churches of Christ have multiplied. And right here, our opponents are very anxious to have us take the position that these churches are one of the horns. And not content to wait to see whether we will or not, they come out and represent with all the emphasis that can be put into type, that according to our view, the true church of Christ, for about 60 years, constituted one of the horns of this blasphemous dragon-like beast. This man of straw which they have so generously and disinterestedly manufactured for us, we decline admitting as a member of our household. Having got it upon their hands, they can dispose of it to their own liking. 7. Another point may not be overlooked. The two horns have no crowns upon them, which shows that the character of the government is not monarchical; and the language of verse 14 shows that it must be republican; for an appeal is made to the people in the enactment of its laws. It is some government in which the law-making power resides in the people. And we may look where we will, outside of these United States, and we find no power of sufficient importance to be noticed in prophecy, in which this specification is met. Here are seven specifications, all perfectly fulfilled in this government, and six of them applicable to no other government in the wide world. Now, if our nation is not the one which is represented by that symbol, then the fulfillment of that part of the prophecy is not even commenced; and we have yet to wait, not merely for certain acts to be done on the part of this government, which it is able at any time to do, and which, according to our view of the prophecy, are the only things for which we have to wait; but we have to wait for the development and growth of the power itself, and then for the performance of its acts. And this, if the power should rise as rapidly as our own (Continued on page 206.) That Suggestion.
By Editor
It seems to be necessary that we add one word more respecting the suggestion made in No. 16, in reference to wearing hoops, as our position is still, by many, strangely it seems to us, misunderstood. And to come at the matter more directly, it may be well to state what it was that called out the article in question. A good S. D. A. minister wrote a note to this Office, headed, “An appeal to the General and Mich. State Conference committees, Officers of the church at Battle Creek, and whom it may concern.” The following extract from this note, which under the circumstances we shall be excused for publishing, will explain the whole matter. It proceeds as follows: “By verbal and written communications from different quarters, we learn that several of the sisters of the Battle Creek church have adopted, and are wearing, hoops (skeleton skirts); that the resolutions on dress first adopted by the B. C. church, and copied by other churches, are openly disregarded at head quarters. “It is afflicting to have to meet these things, and I, for one, am perplexed to know what to do or say. “In most of the churches the hoops are still worn more or less, and the excuse is, There is no rope or cord that can be had that is fit for a substitute. At —— they have endorsed the visions, and want to lay off hoops, but cannot get any suitable cord. It is so in most of the churches. We are constantly inquired of what they must do. Cannot a move be made about having some suitable rope made or obtained, so that this excuse can be removed, and uniformity established?” It was in reference to, and on account of, this appeal, that we wrote as we did in No. 16. Perhaps we should have left this matter entirely to the General Conference committee; but being a member of the State Conf. committee, and one of the board of officers of the B. C. church; and that church being the one which was called in question, we ventured out with our suggestion in No. 16. It will now be seen for whose benefit that suggestion was designed. Mark the statements in the above extract: “In most of the churches the hoops are still worn more or less, and the excuse is, There is no rope or cord that can be had that is fit for a substitute. At —— they have endorsed the visions, and want to lay off hoops, but cannot get any suitable cord. It is so in most of the churches. We are constantly inquired of what they must do.” That this has been with some a real difficulty, it would be of no use to deny; and we designed our suggestion in all sincerity to meet this difficulty. It was intended for those who were wearing hoops, and who, wishing to lay them off, knew not what to do for a substitute, or wishing to keep them on, plead that excuse for continuing to wear them. If suitable cords could be conveniently had, that excuse could not be urged; and if springs, as now manufactured, which are within everybody’s reach, can be so used as to have the same effect as cords, is not the excuse equally removed? To procure a quantity of cord, as suggested, would be attended with some trouble, no little delay, and a great expense; and from the experience of some here, we knew that three or four springs could be made to answer the same end, with no perceptible difference in appearance, and that they could be obtained more quickly and conveniently than cords, and could be open to no more objections. Hence we suggested them. And the supposition never once entered our mind that those who are not wearing hoops, and have no difficulty in getting along without them, would consider the suggestion anything for them to adopt, or a recommendation for them to change their course in any respect, or that it was anything about which they need concern themselves at all, unless they considered that what we suggested would be positively worse than hoops. For this is the real question: Would those who take such exceptions to our suggestion, rather those who are now wearing skeleton skirts would continue to wear them, than to adopt the skirt we proposed? It does not seem that there can be any question here. Yet those who oppose our article, say, virtually, that they would rather those who are wearing hoops would continue to wear them. In206this, we must differ with them. We would rather they would lay them off. Since the appearance of our last article on this subject, a few efforts have been made to show our reasoning unsound, which we will notice: 1. Hoops as first introduced were composed of springs sold and used separately and run into a skirt, just as we propose; hence our suggestion is a return to the original fashion. In reply we would say that it will be remembered that springs as first introduced were much larger and stiffer than the springs which we can now procure from a skeleton. They were more like the uncouth and unyielding rattans or whalebone. There has been a change in their manufacture, and their elasticity is so reduced that they now, in limited number, act like cords. There is therefore a vast difference. 2. But springs used in any manner must be hoops; for Webster says that hoops are “a circle or combination of circles, of thin whalebone, metal, or other elastic material used for expanding ladies’ dresses.” Then, we reply, cords would be hoops; for they are certainly “elastic material used for expanding ladies’ dresses;” and on this ground they should not be worn. We base our position on cords, which are admitted and adopted; and if there is any objection to the springs as we suggest, which will not apply to cords, we admit it is so much against us. But we have not yet seen any. 3. But it is said that we abuse and insult the sisters by comparing them to wet hens. We answer, We do not so compare them. A reference to our article will show that the expression is not original with us. It is an expression which has been used more or less by those who hold that our sisters should not go without something to expand in some measure their skirts; and we quoted it as the strongest index of feeling on that side of the question. 4. But just to that degree that springs expand the skirt, more than it would be expanded by cords, or more than it was expanded before hoops were introduced, just to that degree springs are wrong. Agreed. But we do not propose by what we suggest to expand the skirt any more than it would be by cords; and we are assured that they can be so used as not to do it, by those who really wish to keep within bounds in this matter. 5. Then we have suffered a good deal of scorn and odium in vain, if we are now to turn around and adopt what we have been scorned and ridiculed for rejecting. This objection arises from a misunderstanding of what we propose. In the first place, we do not propose that those who have laid off hoops, and find no difficulty in getting along without them, should make any change in their apparel; and in the second place, we do not propose that any one should put on anything that looks to the world like hoops; and as far as the experience goes of those here who have worn the skirt of which we speak, all the odium and ridicule that has ever attached to them for not wearing hoops, attaches to them still; for the world never dream that they have on anything more than a corded skirt. 6. But some are already taking advantage of the suggestion and going beyond the limits proposed. We reply that for this our article is not at all responsible. Such also show that they have no conscience in the matter whatever; and they might just as well develop themselves over this thing as any other; for something will sooner, or later come up to bring them out, and show that the root of the matter is not in them. Communications have been received pro and con., in reference to this matter. To publish them would perhaps be to unduly lengthen the agitation on this subject, and devote more space to it than is really needful. Our views and the motives which have prompted us, are now before the reader, as fully as we see any occasion to express them. We believe, though it may look to some like a great stretch of faith, that they will yet be understood, and, in some instances at least, prove beneficial. Report from Bro. Sanborn.
By R. F. Andrews; Isaac Sanborn
BRO. WHITE: Our last report closed with our labors at Hundred Mile Grove, where I parted with Bro. Andrews and went to Sand Prairie to attend the Quarterly Meeting. I there met brethren and sisters from Kickapoo who are numbered among the lonely ones, yet they are striving to overcome, and with the brethren at Sand Prairie are much engaged in the good work of the Lord. The brethren there are engaged in building a meeting-house, which I think is a very important work as there is no meeting-house in that section of country. Although this church numbers but about eighteen members they have the will to do, and with God's blessing they will do the good works which are so important to make their light shine. See Matt. v, 16. The Elder of this church, Bro. Atkinson, is a man of experience in the Advent movement from 1843 to the present time; he is gentle and kind, yet thorough and persevering, and as the Lord has appointed him to the oversight of the little church he has taken upon himself the main responsibility of the building of the meeting-house. The brethren and sisters all seem to have their hearts in the work, and are determined to back him up in this enterprise even though they have to make considerable sacrifice to do so, while they remember that God always blesses the cheerful giver. I enjoyed good liberty in preaching to the brethren and their neighbors. While there we had two very interesting prayer-meetings. All seem to be much interested in the subject of Health Reform and306are being blessed as they try practically to carry it out in their daily lives. I trust they will be built up in the faith, grow in grace and a knowledge of the truth more and more, until they, with all the saints, shall stand before the throne, perfect, without spot or wrinkle, or any such thing. This is my prayer. Monday, Nov. 8th, I started for the Monroe Quarterly Meeting, calling at my home three days, where, with my family, I enjoyed the privilege of thanking God for their good health, especially for the great improvement in my wife's health as the result of living up to the light on health reform. Praise the Lord, O, my soul, for his goodness endureth forever. On the 9th I joined Bro. Andrews at Monroe Quarterly Meeting where we enjoyed good liberty together in speaking the word. Thank God brethren and sisters, the dark cloud is moving back from Monroe and the ark of the Lord begins to move forward. The brethren and sisters begin to show by their works a zeal corresponding with their profession, and the result is that the Lord works with them, and begins to add to their numbers. Two were baptized, and six added to the church. The Sabbath School and Bible Class were re-organized, Bro. Miller of Chicago being appointed as Superintendent. We really see a good prospect for the rise of the cause of truth in Monroe. May God bless his cause and people in that place is my prayer. Thursday, the 15th, we came to Crane's Grove Quarterly Meeting and were much disappointed in finding that Bro. Jacob Berry had sold out and moved to Story Co., Iowa, near Iowa Center. Two of his sons have gone with him. I hope God will bless them all and that they will watch and pray that the world may not get the advantage of them, and they become so over-charged with its cares that the day of the Lord will come upon them as a thief. We missed Bro. Berry, yet we had a good meeting. Brethren came in from the Avon and Clyde churches, but best of all the Lord met with us and we had a good time in waiting on him and getting our strength renewed. May God bless and build up his people here is my prayer. R. F. ANDREWS.
ISAAC SANBORN. Crane's Grove, Ill., Nov. 19, 1866. Change of the Law.
By R. F. COTTRELL
FOR the priesthood being changed, there is made of necessity a change also of the law. Heb. vii, 12. The law here spoken of is the law of the priesthood existing before Christ, which confined it exclusively to the tribe of Levi. “Our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood;” he could not therefore be a priest by the law of Moses, but, by the oath of God, he was constituted a priest after another order, the order of Melchisedec. Therefore the text speaks of a necessity of a change of that law that would not allow any to exercise the office of the priesthood, unless they could trace their pedigree back to Levi. But our no-Sabbath, and Sunday-Sabbath friends have felt a necessity, doubtless arising from their want of evidence to sustain their position, of making use of this text to prove that the moral law, the ten commandments, has been changed by the abolition, or change, of the fourth commandment. Now as the Sabbath is not mentioned in the text or context, but only the law, how do they ascertain what change must necessarily take place in that law of which our Saviour said, “Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law?” There is no text of Scripture which points to the Sabbath commandment as demanding abolition or change. Then if this text applies to one of the ten, it applies to all of them. According to the reasoning of our opponents, then, there is a necessity that the commandments, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, and Thou shalt not covet, should be changed. And seeing the necessity of a change exists, and the Scriptures do not inform us what change is necessary, I suggest whether it would not please our friends best, who feel this necessity, to leave out the little word, not, in each of these precepts. This, so far as jots and tittles are concerned, is a smaller change than the abolition of the Sabbath, or its change to the first day of the week. Yet it would be quite an important change in the requirements of the law. Would it not be better for our friends to find the scriptures that prove the abolition, or change, of the Sabbath, and not appeal to those texts that speak of the law in general terms? If these prove a necessity for the modification of the Sabbath commandment, they prove the same necessity for a change of every other precept of the entire law. Those Who Cannot Bear Correction
“THERE are no people so often in the wrong as those who will not bear to be thought so.” The Monthly Meeting at Cornville, Maine.
By Dudley Marvin Canright
According to appointment this meeting was held Sabbath and Sunday, Nov. 10, 11. The weather was warm and pleasant. On Sabbath evening a goodly company assembled in the house of worship. Bro. Howard, Stratton, Blaisdell, Barnes, and myself, were present. It seemed to be the impression of each one that this meeting was, in some way, to be an important one for the cause in Me. Though the meeting this evening was not very free, yet it was solemn and profitable. Sabbath morning there was assembled probably the largest body of Sabbath-keepers that ever met in Maine, there being over two hundred. They came from Norridgewock, Rome, Starkes, Athens, Canaan, Hartland, Edington, Topsham, Falmouth, &c. For about an hour we enjoyed a free, social meeting. Cheering testimonies were given, backsliders confessed with tears, and those who had long been resisting the truth acknowledged that they could do so no longer. Two sermons were preached to-day with very good freedom. Bro. Howard spoke on the unity of the people of God. It seemed to him that they ought to be united as one soul before the coming of Christ. This he had long and earnestly desired to see. He had thought that the doctrine of the Advent near would do this; but instead of this, with pain, he had seen the first-day Adventists divided and subdivided. At length he saw the Sabbath, the commandments of God, and the third angel’s message. This he now believed to be the gathering message which would unite the people of God and prepare them for the coming of Christ. With this all heartily agreed. At six o’clock in the evening the brethren and sisters convened for a social meeting. How shall I describe that meeting? Well, God met with us indeed. As Bro. Howard led out in prayer, the Spirit of God seemed to indite his petition and we were raised above the world. Our dear Bro. Stratton who has so long and so faithfully labored in this section, was filled unutterably full with joy in the Holy Ghost. The Spirit ran from heart to heart, and many earnest prayers were put up to God to bless his people and move forward the work in Me. The social meeting lasted three hours, and the time was so well occupied that some attempted three times to speak and failed! We all became very happy in the Lord and there was a shout in the camp. Never did I hear singing that sounded so sweet as upon that occasion. The Lord was in it. Some here made a start to serve God; some who a short time ago could not speak in a private prayer meeting, here gained strength to confess Christ; some who had long felt it their duty to keep the Sabbath but had hardened their hearts, now with tears confessed that they had lived in condemnation, and had become backslidden in consequence. They earnestly exhorted others to be careful how they followed their example lest God should leave them in darkness to go to perdition. I hope that it may prove a solemn warning to others. “Unity,” seemed to be the sentiment of every heart. Let us press together, receive the whole truth, and then God will work mightily for us. I think that we made a good move in that direction. When meeting closed, every face beamed with joy and each one said to the other, “O, what a glorious meeting we have had!” Bro. Howard remarked that he had never seen it done in Maine before, and that he could now see his way clear where it had before been dark. Indeed this was the sentiment of many hearts. Sunday morning we had an excellent social meeting, after which Bro. Blaisdell spoke to us about the signs of the times and the coming of Christ. The Lord gave power to the word spoken. I heard a number say, “I am going home to keep the Sabbath.” Thus closed one of the best meetings that the commandment-keepers have had in Maine. All was union and harmony. We go to our homes more firmly resolved to serve God than before. Verily, God has manifested his approbation of these Monthly Meetings and I hope that we shall all try hard to support them. We now go to different places to gather the fruit of this meeting. Brethren scattered abroad, pray for us in Me. Cornville, Nov. 12, 1866. The Two-Horned Beast and Its Image
(Continued from page 204.) nation has arisen, would consume, at least, a century. And more than this, if this nation is not the one meant by the two-horned beast, the prophecy has utterly failed; for 68 years have gone by since the time at which it should have been seen coming up; which was, as we have shown, the time when the first beast went into captivity in 1798. Let us notice, also, how the way is prepared and preparing, for the great act of the two-horned beast, which is the formation of an image to the first beast. Under the mild influence of one of the lamb-like horns, the Protestant principle that all have liberty to worship God according to the dictates of their own consciences, which the government has thus far guaranteed to all its subjects, churches have multiplied in the land. But these churches have rejected light and truth, and, as a body, have met with a moral fall. A catalogue of twenty immoral features, with no good ones, is the photograph which Paul gives in 2 Tim. iii, 1–5, of the popular church of the last days. But the people of God are yet mainly to be found in connection with these churches, and are yet to be called out. Rev. xviii, 4. And when the good have all left the nominal churches, and the saving influence of such is all withdrawn from their communion, then they will be ready for any desperate and oppressive movement that Satan can induce those to enter upon who are led captive by him at his will. Now out of this material, let an ecclesiastical organization be formed, and let the government grant it power (and it will not have it till the government does grant it) to enforce its dogmas under the pains and penalties of the civil law; and what do we have? An exact image to the first beast, a church clothed with power to enforce its doctrines upon dissenters with fire and sword. Here would be an organization, separate from the government, constituting no part of it, yet created by it, and forming a most perfect counterpart to the prophecy of the image of the beast. To be sure, this persecution built up for opinion’s sake is contrary to the principle now maintained by the government, as represented by one of the horns, that every man shall have liberty to worship God according to the dictates of his own conscience; but this answers well to the symbol; for the dragon voice is directly the opposite of lamb-like horns. That this persecuting power succeeds in its purpose of putting the saints to death, we have no proof. On the other hand, it plainly appears that it does not. Why, says one, does he not cause that as many as would not worship the image of the beast should be killed? Yes, we reply, and so, likewise, he causes all to receive a mark. But do all actually receive it? Do the saints of God receive the mark of the beast? No, they get the victory over him; and Rev. xx, 4, plainly states that they do not receive the mark of the beast. Yet he causes all to receive the mark. Now if he can cause all to receive the mark, and yet all not actually receive it, in like manner he can cause that as many as will not receive it shall be killed, and yet they not actually be put to death. This is one of the instances so common in the Bible, where a verb of action is used to signify merely the will and endeavor to do the action in question. In this case, the word “cause” would signify merely to decree or enact. Of those who get the victory over the beast and his image, there are 144,000. Rev. xiv, 1. Just endeavor to harmonize this with the application which H. E. C. makes of the prophecy. During the long dark ages in which the Romish hierarchy bore rule, who were the victors over the beast? Who? Were they the martyrs? Certainly it could have been no others. But there were more than fifty millions of these, not simply one hundred and forty-four thousand as the prophecy says. And these victors are the last generation of the saints; for they are translated from among the living, “redeemed from among men.” This cannot be true of any martyr who has been crushed by the weight of papal oppression in ages past. The view here briefly outlined was once believed by H. E. C. What has led him to surrender it to a view so disjointed and unscriptural as the one we have been examining? He tells us that the main reason is that he sees no indications that this government is going to carry out the acts mentioned in the prophecy, and become a persecuting power. This is sadly similar to what a certain class say who inquire, “Where is the promise of his coming?” They see no indications of such an event. If they did, they would believe. The question here, is simply this: Will the last generation of saints suffer persecution? Will the world, sunk to an unparalleled degree of immorality and corruption, be so favorable to truth and goodness as to leave unmolested the saints of God? Does H. E. C. believe this? Then if persecution is coming, from whom is it coming? Why may it not be from an organization as well as from individuals? And are there not just as many indications that persecution will come in an organized systematic way, as that it will come at all? To say nothing of the two-horned beast question, the position of H. E. C. virtually is, My Lord delayeth his coming; for there are no indications of the persecution of the people of God which must first take place. What the people of God in the last days need is to know their position in prophecy; to read from the word the perils they are to meet, the powers of evil against which they are to contend, and the duties they are to perform. And there is no portion of the prophetic word which sets these things forth in a more direct and pointed manner than the prophecy of the two-horned beast. But this H. E. C. gives to past generations. The conflict, and the glorious reward to the overcomer, are given to others, and we are all left out. There is a close and immediate connection between the conflict with the two-horned beast, and the warning attending it, Rev. xiv, 9–12, and the coming of Christ. But according to H. E. C., the last generation of saints are passed right over, and no portion of the conflict, and no portion of the reward are allotted to them. Believe it not. These are prophecies that relate to us. They bring to view present dangers, and present duties. They concern us, and we do well to prepare for the issue. The spirits of devils are abroad upon their mission. The churches are fast filling up the deplorable moral outline given to them; and a conflict is evidently now between the powers of darkness and the people of God. Let us nerve up our hearts to meet it bravely, in view of the complete and eternal victory that lies beyond. Report from Bro. Whitney.
By S. B. Whitney
BRO. WHITE: Having again entered the great harvest-field more fully to devote my time to the work of preaching the word, I accordingly submit my report. Oct. 11, I left home for the Quarterly Meeting at Adams' Center, stopping at Sanford's Corners over night. Spoke four times at the Center, and held two social meetings. Did not enjoy as much freedom in speaking as at some other times, owing to the effects of fatiguing, manual labor, from which I had not had time to recover; but while attending the Ordinances, the sweet blessing of the Lord rested upon us, so that we all felt we were in Bethel. Sister Sanders was admitted to the church. First-day evening, went with Bro. Chas. Green to Houndsfield, where I visited among the friends till Tuesday evening, when I returned to the Center. Wednesday eve, spoke to the brethren again with more liberty, and they in turn heartily responded to the truth, after which I went to the hospitable home of Bro. Walsworth. Spent the next day in sweet converse with this dear family, and Friday, accidentally missing the train that was to take me to Mannsville, went to Bro. Miles' in Adams, who, with his family, accompanied me to Mannsville Sabbath morning, where I spoke twice with freedom, after which, free and spirited testimonies were borne. Held one meeting also on first-day, and a prayer-meeting at Bro. Lowry's evening after the Sabbath. After spending two days here, resting and writing, I came the 24th to Bro. Robinson's and spoke in the school-house near by in the evening, with good freedom, although the attendance was small. The next day came to Oswego to attend the Quarterly Meeting the 27th and 28th. Sabbath morning was so stormy that for a while we almost despaired of seeing the brethren from the country, but, at the appointed hour, they came, dripping with rain, but better prepared to enjoy the meeting and work for the Lord, for the sacrifice they had made. On account of a misunderstanding, most expecting that this meeting was to be held at Roosevelt, and the paper containing the appointment not reaching them in season, some came from Roosevelt or West Monroe; but the Spirit of the Lord aided in speaking the word, and the church were encouraged. Tuesday, the 3d, visited our dear sister Rhodes who is suffering extremely with a cancer that is fast consuming her vitality. She is an example of patient suffering, is resigned to the will of God, and not able to express her gratitude for his goodness to her. Also visited the friends in Granby where I gave lectures last winter, and found them still interested in the truth and trying to keep the Sabbath. May the Lord help them to see all the truth, and to feel the importance of associating more fully with his people in order to gain strength to overcome, and live out the truth consistently. Nov. 3 and 4, was with the church at Roosevelt. The influence of this meeting was dampened somewhat by the affliction of Bro. Treadwell, whose brother died of typhoid fever Sabbath evening, while two other members of the family—his wife and oldest child—were dangerously sick with the same disease. But the Lord helped us to rise above our sadness, and our meeting was interesting and profitable. Bro. Edson was able to be with us, and gave a most instructive and encouraging testimony. The prayer of the church is that the Lord will raise him up, and strengthen him to fill his place in the church and the cause. May it be granted, is my prayer. Visited among the church and sympathizers, laboring for them as best I could, and speaking once, until Thursday, when Bro. Drake brought me to West Monroe. Was much encouraged while among this people by beholding what the Lord has done for them. Enjoyed freedom in speaking the plain truth, which was gladly received. A number of the youth and children were ready to do their duty in the meetings.207May the Lord bless them, and help them to be faithful, and to get an experience that will stand by them in the time of trouble. Tuesday, the 18th, came to Bro. Patten's to enjoy his pilgrim's home a while, and spoke twice to a goodly number with freedom. Yesterday came to this place, and am now enjoying the hospitalities of Bro. Kinne. Kirksville, N. Y., Nov. 16, 1866. Attention Delinquents!
By J. M. A.
ALTHOUGH frequent invitations have been given to those of our subscribers who are in arrears on the Review, to pay up, or report to the Office their wishes and intentions concerning the same, we still find on our list altogether too many, who have not yet responded, or paid any attention to these calls. We now deem it a suitable occasion to again earnestly entreat all of our subscribers who are in arrears to settle up immediately, that we may start the next volume with a clean list. Vol. 28 closes with the present number. The next volume will be at the rate of $2.50 per year on the enlarged plan. Since, therefore, the commencement of Vol. 29 may be regarded as an important starting point, both to publishers and subscribers, we urge this fact as a special reason for desiring all arrearages to be paid up to the present time. We hope our friends will duly consider this matter and act wisely with reference to it. The first number of the next volume will be sent to all who are now on our list, but after that, will be sent to none who are not credited as high as 28-1,—excepting, however, those who have made special arrangements with us in regard to their arrearages during the last six months. Such are designated on the pasters by the letter c., which signifies to us that they want their paper continued, and that they will use due diligence to pay up. Although we now design to strike off only those who are not paid to 28-1, it should be understood that all are in arrears who are not credited to 29-1; and all such are included in this request to pay up immediately, if possible. Thanking our friends for liberal receipts of late, we hope to be able to record still larger amounts very soon.
J. M. A.