Review and Herald, Vol. 22, No. 21.
Here are They That Keep the Commandments of God. Rev. xiv, 12Page 1
Earlier text: Here are They That Keep the Commandments of God. Rev. xiv, 12Is Man Immortal?
By R. F. Cottrell
It has been very justly observed, that whether the doctrine of man's natural immortality is true or false, it lies at the foundation and is the chief corner stone of three great and monstrous systems of error, namely, Paganism, Popery and Spiritualism. A multitude of the gods of the Pagans were emperors, conquerors and heroes, who after their death became gods as a reward of their brilliant exploits. Take away the idea of man's natural immortality from the system of the Pagans, and their gods are dead—merely dead men—and the system is overthrown. Remove this stone from the Papal building, and it falls to the ground; for all those prayers to the dead saints become vain and nonsensical, and that place of torment called purgatory, which, in the language of Luther, serves "to make the pope's pot boil," has no existence. And modern Spiritualism, the last device of Satan to overthrow the word of God, rests upon the same foundation—the immortality of the soul and consequent consciousness in that state which is, according to this theory, falsely called death. All these systems of falsehood promise man life without a resurrection, while the Bible holds forth the hope of a future life through the resurrection of the dead. And since it is a well known fact that Spiritualism is at war with the Bible, it becomes a matter of the highest interest to inquire whether its leading doctrine—the doctrine without which it could have no existence—be true or false. If we never had a doubt of the soul's immortality before, since it is so evident that the great adversary of God and the Bible has now become its special advocate, it certainly becomes us seriously and earnestly to inquire whether this doctrine be true or false, and to search the Scriptures diligently, not to force them to teach what we have believed heretofore to be truth, but to ascertain what they do teach on this important subject. Both sides of this question cannot be true. One or the other must be false—a lie, a doctrine of the Devil—and it certainly is a matter of the deepest interest to us, whether we believe the truth of God, or a lie that Satan has forged. Every one who desires the favor of God and would be found safe upon the rock of truth, amid the perils of these last days—who would be saved from the strong delusions through which those who love not the truth, but have pleasure in unrighteousness, will be caused to believe a lie that will prove their condemnation; those who would be "kept from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth," should settle this question by the word of God. And that word is not yea and nay—it does not teach both sides of the question, but will be found harmonious in all its teachings upon this, as well as every other subject contained in it. Our Responsibility and Duty to our Children.
By B. F. Snook
THAT there is a very great responsibility upon parents in reference to their children, none can deny. God has given us our children to be a comfort and blessing to us, and requires that we should train them up for his glory, that they may have a home at last with all the sanctified in his kingdom. Our children will be saved or lost. They may be saved, or they may be destroyed. Do we love them? So we profess. How can we show that love for them? By allowing them to be perverse and disobedient? By commanding them to do certain duties, and then permitting them to do as they please about doing them? No: though that is the way many love their children now-a-days. The patriarch Abraham is an example to us in this, as well as in other duties. He was faithful to God in raising up his children in the path of duty. The Lord knew the fidelity of his heart in this, and it is said of him, "For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment, that the Lord may bring upon Abraham that which he hath spoken of him." Gen. xviii, 19. God required this duty of Abraham. Without doing it he could not be saved. If he did his duty, and his children remained disobedient, he was clear. But he had the promise of grace and strength to enable him to succeed, provided he acted his part as he was required. Christ said to the Jews, "If ye were Abraham's children ye would do the works of Abraham." John viii, 39. This is true of all who are his children. They which be of faith, the same are the children of Abraham. Gal. iii, 7. Brethren, are we of faith? Then are we Abraham's children, and must do his works. We must keep the commandments of God ourselves as he did, and command our children in the way of the Lord. But before commanding them thus, we should be careful to teach them the way that God has pointed out as his way. See Deut vi, 6, 7. "And these words which I command thee this day shall be in thine heart. And thou shalt teach them diligently unto thy children, and thou shalt talk of them, when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up." How important it is for us and for our children that we diligently teach them the law of God, and early imbue their tender hearts with love to him, and a strong desire to please and reverence him. With such knowledge and principles in their hearts, it would be an easy matter to bring up our children according to the apostolic requisition: "And ye fathers provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord." Eph. vi, 4. If we would but conform to the Lord's ways, our children might all be pleasant, good, and agreeable. They might be quiet and mindful in our meetings, and a great delight to us. But oh! how often we have seen with pain the face of a brother or sister blush with shame, on account of the rude and bad conduct of their children, both at home and abroad! Such persons feel very uncomfortable when the minister sees how unruly their children are, and blush in their presence. They should feel and realize that a greater than the minister sees their unholy children. They should feel that God sees them, and is displeased with them, for the conduct of their children. Dear brethren, do you think that you can take such children into the kingdom of God? Never. You might just as well think of taking so many wild-cats. Do you think that you can enter that happy place, when at the same time your children are lost, and when their last words were, If our parents had done165 their duty we might have been saved? Certainly not. God will say to you, Where are your children? And you will have to respond, They are lost—lost through my neglect of duty. God will require their blood at your hands. Dear brethren, we must have a burden for our children, and labor for their salvation. The apostle says, The promise is to you and to your children. Oh! then, let us be diligent to attain that promise, and help our children to attain the same. How good will it be to us, in a little while, to sit down in the kingdom with our whole families, with all the saints who will come from the east, and from the west, and from the north, and from the south, who shall be glorified with Abraham, Isaac, and Jacob, and thus live together forever and ever. The Atonement—Part II.
By J. H. Waggoner
But as the objection is urged by many speakers, and even by respectable authors, that if a substitute is accepted justice is satisfied, and the release of the accused is of justice, not of mercy, it may need a more extended notice. This is indeed the only objection that seems to have force, but this is founded on a very partial and superficial view of the gospel plan. It is mercy to the criminal for the government to accept a substitute; and mercy to him also for the substitute to offer or consent to stand in his stead. It is nothing but mercy, pardon, free gift, to the sinner, in every part of the transaction. And it would be so if he had procured a substitute; much more when the Governor provides the substitute, and this even the Son of his delight, and invites the sinner to return to allegiance and obedience, that he may receive pardon and life through his blood. I have shown that justice and mercy must unite in order to honor the government and spare the sinner too. Paul shows that they do unite in the gospel, for therein God can be just and the justifier of him that believeth in Jesus. His justice is shown by maintaining the dignity and honor of his law, even at the expense of the life of his son; his mercy is shown by justifying us through his blood. But inasmuch as Christ was not a sinner, it would be very difficult to show wherein God was just in the death of his Son, unless he died to meet the just desert of our sin in our stead. Burge on the Atonement, says: "If a man engage to perform a certain piece of work, for a reward which is proposed, it makes no difference whether he do the work himself, or procure another to do it for him. Let the work be done according to agreement, and he is entitled to his reward. So, if Christ has done for believers, the work which the law required them to do, God is now bound, on the principle of strict justice, to bestow the promised reward, eternal life. There is no grace, but, stern, unbending justice here." pp. 202-3. Barnes takes substantially the same view, and both aver that Christ did not suffer the penalty of the law, but something substituted for the penalty. Did this illustration merely go to show the insufficiency of Christ's obedience to moral law to make an atonement, without the suffering of death, there could be no objection raised against it. But it goes far beyond this. In order for an illustration to be worth anything, there must be some analogy between its main points and the thing illustrated. In this case there is none whatever. Man is a rebel, condemned to death; the law can only be satisfied with the taking of life. Now in regard to rendering satisfaction to a broken law there cannot positively be anything existing between sinful man and his Creator, answering to the nature of a contract, as this illustration supposes. But its defect is most plainly seen in this, that man does not and cannot procure a substitute. If man by his own efforts had procured the substitutionary sacrifice of Christ, atonement would rest on an entirely different footing from what it now does. Any illustration based on such an utter impossibility, which is so contrary to evident truths and to the whole revealed plan of the atonement, cannot aid in a correct understanding of it. God has set forth his Son to be a propitiation,—to suffer death, the penalty of the law, for us; so that his substitutionary sacrifice is the gift of God, even as Christ himself was the gift of God. "For God so loved the world that he gave his only begotten Son." If we take for granted that the death of Christ meets every demand of the law, yet so long as he is the gift of God, there is mercy in the transaction. But Dr. Barnes thinks there was no mercy if it met the requirement of the law; he remarks: "If it should be said that there was mercy in the gift of a Saviour, and that so far as that is concerned the transaction is one of mercy, though so far as the law is concerned the transaction is one of justice, it may be replied that this is not the representation of the Bible. The idea of mercy pervades it throughout. It is not only mercy in providing an atonement. It is mercy to the sinner. There is mercy in the case. There is love. There is more than a mere exaction of the penalty. There is more than a transfer. There is a lessening of suffering." &c. pp. 232-3. No one doubts that, in the atonement, there is mercy to the sinner; but I am not prepared to admit that the transaction (death of Christ) is not one of justice so far as the law is concerned. I think this is the representation of the Bible. The death of Christ either met the demand of law and justice, or it did not. If it did, then it was, so far, a legal transaction; then "stern unbending justice" was honored in his death. But if it did not, then I fail to see how divine justice is vindicated in granting pardon through him; how God can be just in justifying the believer any more than he could have been in justifying an unbeliever, seeing that justice had no part in the transaction. I have been accustomed to regard this declaration of the apostle (Rom. iii, 24-26) as positive proof that justice was satisfied in his death in order that pardon might be granted to the believer without slighting the claims of the law; and I am unable to vindicate the system on any other principle than this. And if we only admit that Christ suffered the penalty of the law, which was death, as the scriptures abundantly show, then there is no difficulty whatever in this view. The point (and fallacy) of Dr. Barnes' position will be more clearly seen if we examine the question: Is remission of sin relative, or absolute? I affirm that it is only relative; but according to his view it is absolute, as he says "the idea of mercy pervades it throughout," and that it (the gift and death of Christ) is not a transaction of justice. Let us look at the gospel facts, and see if they will justify his statement. Man is a sinner, condemned to death. Justice demands his life. But God loves the world and gives his Son to die for man. The Son volunteers to die; the plan is fixed and determined. After years of toil, privation, suffering, and scorn, he sees the hour of his death approaching. Alone with his Father he pleads—"Father, if it be possible let this cup pass from me." Not once only does he cry. His soul is exceedingly sorrowful, even unto death. Great drops of sweat, as it were blood, burst through the pores of his skin, so intense is his agony, as he prays again and again, "Father, if it be possible let this cup pass from me." Soon is he betrayed, mocked, buffeted, spit upon, scourged, a crown of thorns placed on his head, falsely accused and unjustly condemned, made to bear his own cross till he faints under the burden, and finally, nailed to the cross, a most cruel means of death, in agony he expires. Now in all candor I ask, was there nothing but mercy in this transaction? Was there any mercy to the Saviour? I acknowledge that "mercy pervades it throughout" so far as the sinner is concerned; but was it so toward the Saviour? The sinner was not the only one concerned in that transaction. No one can make or endorse this statement of Dr. Barnes' unless he looks to the benefit accruing to the sinner, without considering the sufferings and death of the Saviour. And that is surely a very limited consideration of the nature and object of the death of Christ which leaves his death altogether out of view! It may be objected here, that Dr. Barnes claims an absolute excess of mercy, because the sufferings of Christ were but a small part of the sufferings that were justly due to the guilty world. But that makes not the least difference; for the question of the justice or injustice of that part endorsed by him must be settled by the same principles that would govern the case had he endured the whole. The objection, however, is wholly inadmissible, involving a material error in itself; for death is the penalty of the law, and the just due of the sinner. This Christ suffered and to deny this were to deny the whole gospel. Meetings in St. Clair Co., Mich.
By J. B. Frisbie
Bro. White: I have been lecturing about three miles south-west from St. Clair, where I was invited. I remained there over three weeks. There was quite a good interest. Some were convinced on the Sabbath question, who I think will keep it; others took books and wanted to read before making up their minds. Opposition came in on most every side, and prejudice was strong; but it seemed to wear away at the close. I visited Memphis one Sabbath, and met Bro. Bates there. There seems to be a good work done by the means of Brn. Cornell, Lawrence and Van Horn, with the tent. I am glad to see the work go on. It strengthens the hearts of God's people. I found Bro. D. T. Daniel's family from Ulysses, Pa. in St. Clair city. I was sorry to find him quite sick with the intermittent fever, having suffered a relapse. Those who were keeping the Sabbath I trust were strengthened in view of the Advent near, by our lectures. May the Lord speed on his work and give power to his messengers. Yours in love of the truth.
J. B. Frisbie. The Age to Come.
By M. Curry
BRO. WHITE: As I once for a time was identified with the readers of the Review as belonging to that body, and had some personal acquaintance with many, and as it was well known to them that, on account of my views relative to the Age to Come (so-called), we were separated, I regard it as my duty to them and to my God to say that by long and careful investigation of the word of God, I have come to a final conclusion that the Age-to-Come doctrine, as taught by J. Marsh and many others, is an error. I feel truly humiliated to learn myself so deeply involved in so great an error of some fifteen years' standing, and the more so when I know that it has stood in the way of others, and has blinded my eyes to many important truths. It was not until an efficient teacher of that doctrine ventured the assertion that in all probability all the sects, and those who were blinded by their spurious gospel, would be on probation after the Lord comes, and that 2 Thess. i, 7–10, has its fulfillment in the Age to Come, and that Christ was coming to bless (not curse) the world and nations, &c., that I began to examine the ground on which I stood. This was nearly two years since. I began to fear, notwithstanding I repudiated the temporal millennium as taught by the sects as a peace-and-safety cry, that the Age to Come was of the same character. I now think that it is a delusive snare of the enemy, and I rejoice that I have seen my mistake. Preach and believe it who can, I cannot. I never preached it much, because it had no tendency to set people to work out their salvation in this day of probation. Not being original in the great points of my faith, I have taken hold of some errors that have been handed over by the leaders of the people, and as the time is at hand when nothing but the true currency will stand, I think it highly important to confess the truth at all hazards. AVOID BAD COMPANY.—The following little fable contains a deal of wisdom; and editors, clergymen—indeed, all classes in society, will do well to remember it, and govern themselves accordingly: A skunk once challenged a lion to single combat. The lion promptly declined the honor of such a meeting. "How," said the skunk, "are you afraid?" "Very much so," quoth the lion, "for you would only gain fame by having the honor to fight a lion, while every one who met me for a month to come would know that I had been in company with a skunk." Sabbath Meditations No. 1.
By J. Clarke
“REMEMBER the Sabbath-day.” Ex. xx. As I sit and meditate on the ways of God, on this beautiful day, it seems to me a very singular necessity, that drew from the mouth of Jehovah, the above precept. As I look out upon calm nature, as she appears this afternoon, and only regret that this Sabbath must soon depart, like other Sabbaths, that have sped away in the past, it seems as if such a privilege as that of celebrating the birthday of the world, would be desirable and pleasant to all. Truly it is good to meet with the people of God with them to study the present truth, with them to worship God, as Sabbath succeeds Sabbath, and it is delightful to meditate in silence, upon God and his works and ways, upon this holy day. It is good to meditate upon the progress of truth as she marches on from age to age, from nation to nation in humble triumph, sometimes in blood and tears, sometimes in smiles and joys. It is good to meditate upon the struggle for life, which the child of God experiences, as he maintains the inner life, by watchfulness, prayer, and good works, mingled with faith, and the addition of all the virtues. It is good to meditate upon the character of the young Christian, who forsakes friends, and home, and opening prospects, and seeks the friendship and fellowship of the despised followers of Christ. That young disciple, so young, so virtuous and pure, is perhaps disowned by a worldly parent, for obedience to God and regard to this day, which we are commanded to remember. As one meditates upon a case like this, it is easy to revert to history, and call up instances of martyrdom, in which parents and relations hushed the voice of nature within, and delivered their offspring or nearest relatives to the martyr's doom. It is good to think how God sustains his people in all trying circumstances and times. Is a Daniel confined in a lion's den, or a Jeremiah in the mire of the dungeon, or a Polycarp in the flames, God is there, and all the fury of the tormentor, does but continue to work for the glory of God The One Hundred and Forty-four Thousand.
By Uriah Smith
Bro. Smith: Will you please answer the following question for the satisfaction of a number of the readers of the Review in this place. Do the living saints, translated at the coming of Christ, constitute the 144000, or are those that have fallen asleep under the third angel's message included? In Review No. 9, vol. xviii, in answer to the question, Are the 144000 living saints at the coming of Christ? You say they are; and in No. 26, vol. xx, in Thoughts on Rev. xiv, 13-16, you say that those that die under the message escape the perils through which the rest of the 144000 pass. They rise and share with them in their final triumph here, and occupy with them their preeminent place in the kingdom. Here appear to be two different views advocated, which of the two is the correct one? Yours in search of truth,
Amos Amburn. Answer. I am unable to see that there is any disagreement in the statements above referred to. My views were certainly the same when they were both written, and have undergone no change since. I believe that the living saints at the time of Christ's second coming, are the 144000; and that among these living saints are those who have fallen asleep under the third message, and have been raised according to Dan. xii, 2, a short time previous to their translation. This furnishes an explanation of what the blessing is which is pronounced upon those who die under this message, Rev. xiv, 13. They escape the great time of peril through which the living will be called to pass; and having once understandingly arrayed themselves with the people of God, in opposition to the beast and his claims, they will be raised to share with them in their great and final triumph over that anti-Christian power. Here also we find a harmonious and fitting place for the application of Dan. xii, 2, and Rev. i, 7. U. S. It is known that two negatives in English are equivalent to an affirmative. They destroy each other. But it is not so in Greek. They strengthen the negation; and a third negative makes it stronger still, and so a fourth and a fifth. How strong five negatives must make a negation! But do five ever occur? Whether they ever occur in the Greek classics, I do not know; but in the Greek of the New Testament there is an instance of the kind. And what is that? Are the five negatives used to strengthen any threatening? No. They are connected with a promise, one of the "exceeding great and precious promises," which are given unto us. The case occurs in Heb. xiii, 5, "For he hath said, I will never leave thee, nor forsake thee." There five negatives are employed. We translate but two of them; but there they all are, as any one may see who looks into his Greek Testament. Now, they need not all have been there. They are not all necessary to express the simple idea that God will never forsake his people. There must have been design in multiplying negatives so. I do not believe the phraseology was accidental, and I think it not difficult to guess the design. God meant to be believed in that thing. He would secure the confidence of his children in that particular. He knew how prone they were to doubt his constancy—how strongly inclined to that form of unbelief—and how liable to be harassed by the dread of being forsaken by him; and he would therefore have assurance more than doubly sure. So, instead of saying simply, "I will not leave thee," which alone would have been enough, he adds, "nor forsake thee;" and instead of leaving it thus, "I will not leave thee, I will not forsake thee," he uses language equivalent to the following: "I will not, I will not leave thee; I will never, never, never forsake thee." There is a stanza, which very faithfully as well as beautifully, expresses it: 167"The soul that on Jesus hath lean'd for repose,
I will not, I will not desert to his foes;
That soul, though all hell should endeavor to shake,
I'll never, no never, no never forsake." How in earnest God appears to be in this matter! How unworthy it is in his children, after such an assurance as this, to suspect that he will forsake them! He cannot. It is impossible for God to lie. Here one who was never known to break his word, assures his people, each of them individually, and five times over in a single sentence, of his continued presence with them. Under similar circumstances, what man of reputed veracity would be discredited? and shall not the God of truth be believed in a like case?—Nevins. Faith's Voyage.
By Emma H. Woolsey
We are out on the tide
Swiftly onward we glide,
And our voyage with perils is rife;
We are sailing in quest,
Of a bright land of rest,
Free from sin, and temptation, and strife. The world calls in vain,
Back over the main,
Hoping thoughts of return to create;
But we've no time to waste,
For we've had a foretaste,
Of the joys which the righteous await. Our faith waxes strong,
As we journey along,
Though the way may seem darkened and drear,
A bright ray is shed,
Through the clouds overhead,
And we know that the haven is near. Still faithless are we,
Sometimes, when we see,
The dangers that tower to the skies,
Then Peter-like fly,
To the Saviour and cry,
"Lord! save or I perish." Arise. Then when 'mid their fears,
To our rescue appears,
Our Pilot so noble and blest,
Again we rejoice,
We hear the clear voice,
As he calms the rough waters to rest. Yes, we're far out at sea,
But our trust is in thee,
Our Father whose promise is given;
To those who abide,
Ever near at thy side,
They shall share in the glories of heaven. Then save Lord, we pray,
From the billows that play,
And threaten our barks to flow o'er,
O guide by thy hand,
Bring us safe to the land,
And praise shall be thine evermore. EMMA H. WOOLSEY.
Catlin, N. Y. The Glories of Heaven.
By S. Elmer
I WOULD say to those who are surrounded by temptations, and who have passed through severe trials and conflicts, that I can sympathise with them; for often have I been called to pass through the deep waters of affliction. But I will not dwell upon trials, but rather point to the glories that await the Christian. If faithful, our sufferings will soon be ended, and we be forever at rest. Yes, our Saviour will soon appear. O, glorious thought! O, happy day! What a rest after so many toils and sufferings! What triumphant shouts shall burst forth from the redeemed of earth as they behold the unnumbered millions leaving their dusty beds, all blooming with immortal beauty! Parents recognize their children; brothers and sisters, friends and neighbors, there shall meet never more to be parted. And as they wing their way through the broad expanse of heaven, led on by the angelic host, no words can describe the emotions that will fill each breast. Then will they behold the New Jerusalem rising in all its beauty and grandeur. There stand the lofty turrets and spires of gold. There the jasper walls, whose beauteous colors the rainbow's hues outvie. O, will they not feel recompensed for their sufferings here, as the gates of pearl are unfolded and they enter the city? The golden pavement resounds with the immortal tread of the countless multitude. Their palms wave, their crowns glitter, while songs of sweetest melody echo and re-echo through all the mansions of the blest. Shall we be there to share in the joys of heaven? and pluck the ambrosial fruit from life's fair tree? and gaze on those sparkling waters as they murmur at our feet? It is indeed a soul-cheering thought, and one that should stimulate to the greatest diligence, to think of the glories reserved for the faithful, and that they are so soon to be revealed. Hints to Mothers—Speak Low.
I KNOW some houses, well built and handsomely furnished, where it is not pleasant to be even a visitor. Sharp, angry tones resound through them from morning to night, and the influence is as contagious as measles, and much more to be dreaded in a household. The children catch it and it lasts for life, an incurable disease. A friend has such a neighbor within hearing of her house when doors and windows are open, and even Poll Parrot has caught the tune and delights in screaming and scolding, until she has been sent into the country to improve her habits. Children catch cross tones quicker than parrots, and it is a much more mischievous habit. Where mother sets the example you will scarcely hear a pleasant word among the children in their plays with each other. Yet the discipline of such a family is always weak and irregular. The children expect just so much scolding before they do anything they are bid; while in many a home where the low, firm tone of the mother, or a decided look of her steady eye is law, they never think of disobedience either in or out of her sight. O mothers, it is worth a great deal to cultivate that "excellent thing in a woman," a low, sweet voice. If you are ever so much tired by the mischievous or willful pranks of the little ones, speak low. It will be a great help to you to even try to be patient and cheerful, if you cannot wholly succeed. Anger makes you wretched and your children also. Impatient, angry tones never did the heart good, but plenty of evil. Read what Solomon says of them and remember he wrote with an inspired pen. You can not have the excuse for them that they lighten your burdens any, they make them only ten times heavier. For your own as well as your children's sake learn to speak low. They will remember that tone when your head is under the willows. So, too, would they remember a harsh and angry voice. Which legacy will you leave to your children?—Sel. Letters.
By Huldah Lanphear
"Then they that feared the Lord, spake often one to another." DEAR BRN. AND SISTERS: I have long felt that I wanted to say a few words through the Review. I feel to thank the Lord that I was ever led to hear his precious truth and had a willing heart to obey it. O the unspeakable love that fills the soul when we do the will of the Lord and follow in his footsteps. O why do we cling to this sinful world, so much. I feel to say, Lord wean my affections from it; and may we all get just right in his sight, be clothed with humility and have on the whole armor; for soon our Deliverer will appear. May we so live out these great and solemn truths that we have heard, that his great name may be glorified. And may the truth get such a deep root in our hearts that there will be no place for pride or love of the world. Soon the dividing line will be drawn. We soon shall behold the glory of that bright world or be forever cast off. It seems that I hear all my dear Brn. and sisters say, I will be an overcomer and dwell in the earth made new for the children of God. Then the thought comes home, that none but the pure in heart shall have right to the tree of life. O I long to be more like my blessed Redeemer. We that are parents let us look around us and see if we have done all that we can for our children. All things are soon to vanish away, and can we bear the thought of having them separated from us. May we remember that the Lord holds us accountable for the way we teach our children. We are to lead them in the paths of righteousness and bring them up in the way they should go. They are to be trained in the way of God's commands when we sit down and when we rise up. Let us hasten to do all that the Lord has told us, and then the Most High shall deliver us. Do trials and discouragements overwhelm? then look up. This is not the place of our rest. Press forward. The dark night will soon be past, the glory of that morning soon will dawn, and ours will be the song of victory. May we be of that happy number that shall stand with all the ransomed throng around the throne of God. Your sister striving to overcome. Nile, Allegany Co., N. Y. DIED, in Harwich, Vt., Sept. 8, 1863, sister Mary D. Elger, aged 39 years and 4 months. By reason of ill health and affliction, sister Elger was mostly dependent upon the church for a home, for several years, which was cheerfully given her by the brethren and sisters. The last four or five years she spent with the friends in Johnson and Wolcott. At the time of her last sickness, which was typhoid fever, she was at Bro. James Heath's. During her distressing sickness of three weeks, Bro. and sister Heath, with the brethren and sisters from Wolcott, watched over her with deep solicitude, kindly administering to her wants, till she fell asleep, when the church followed her to her silent and peaceful resting-place, as the only mourners who could come to mingle their tears together. In her last sickness she manifested great patience and resignation, and expressed a readiness and willingness to rest till the resurrection morning. A discourse was preached by Bro. A. Stone. FELL asleep, in Ionia, Mich., Aug. 31, Sister Lydia Edwards, in the 80th year of her age. Sr. Edwards embraced the Advent faith under the first message, and after the passing by of the time in 1844, she did not, like many others, give it up as an erroneous and fanatical movement, but knew not where she stood until Brn. Hall and Loughborough came to Ionia with the tent. She then had opportunity of hearing two or three sermons and reading a work on the sanctuary. She then found her moorings again, heartily embraced the Sabbath, rejoiced in the truth, and died with a bright hope of coming up with God's saints at the first resurrection. DIED of lung fever, Sept. 30, 1863, Bro. Levi Jones in the 55th year of his age. Bro. Jones was among the first that embraced the truth when first introduced here by Bro. Cornell. His testimonies and prayers were ever clear and enlivening. The church deeply feel their loss, and an affectionate family of children deeply mourn their bereavement. But we hope this dispensation of the providence of God will be blessed to their present, future, and eternal good. Gilboa, Ohio, Oct. 6, 1863. DIED, in Mt. Sterling, Kansas, Sept. 6, 1863, my oldest son, Delbert R. West, of congestion of the brain, aged nearly six years. His father was in the north part of the State, and only arrived home in time to see the last of his little son. We had taught him to fear God and keep his commandments. The funeral discourse was preached by Mary E. Lambert (Adventist), in which our only hope was shown to be in the resurrection of the dead. "Leaves have their time to fall
And flowers to wither at the north wind's breath,
And stars to set—but all,
Thou hast all seasons for thine own, O Death!" DIED in West Monroe, N. Y. May 15th, 1863, of scarlet fever, after a very distressing illness of about five weeks, Allice E., only child of Wm. and Eunice Oyer aged 5 years 2 months and 10 days. Her parents deeply mourn their loss, but believe that their loved one will live again in immortality at the resurrection of the just. Discourse by the writer from 2 Kings iv, 26. In Death's sepulchral chambers cold,
Our precious child was lowly laid,
And soon the grave's deep heavy fold
Fell round her in unbroken shade. Weeping we left dear Allie there,
Close curtained up within the tomb,
Away from love's caressing care
In death's relentless, rayless gloom. And could our darling conscious be
Of her appalling loneliness,
That thought of keenest agony
Our aching hearts could not repress. But summer's heat or winter's cold
Will ne'er disturb thy sleeping love
And watchful angels will enfold
Their pinions round our gentle dove. There in her spotless night-robe dressed
Sealed are her eyes in tranquil sleep
Her hands upon her slumbering breast
Enfolded in her dreamless sleep. And when shall break the morning light,
Unclosed the grave by Love's own hand,
Our bird shall wing her happy flight
Away to the celestial land. THERE is one kind of preaching that draws attention almost exclusively to the preacher himself, and with certain classes of hearers, comprising generally a large majority, he is held in very high admiration. Their recollection, indeed, of his sermons, is very vague and indistinct, and unless they have any definable purpose to obey the truth, neither do they get any vivid conception of Christ; somehow he is kept in the background, being overshadowed by the towering form of his ambassador. When the people retire, it is not to weep and pray, but to talk of the preacher. "Magnificent man," a "real Spurgeon." "Chapin himself cannot surpass him," "lofty thoughts," "burning eloquence." Such are the commendations, that fall alike from Universalists, Spiritualists, formalists, half alive professors of religion, and men of the world. One class alone are silent and sad; the praying members of the church, the burden bearers before the Lord. There is another kind in which the preacher is almost entirely lost sight of. The congregation are arraigned at the bar of conscience and confronted with God. For the time being they are in the midst of the realities of eternity. Each unconverted hearer is searched by the truth, in the secret chambers of the soul, and many are led to inquire, with deepest concern, "What shall we do to be saved?" Christ is most conspicuous, walking among the golden candlesticks. His voice, full of sweetest encouragement, is heard saying to the believing, "Peace be unto you," and to the fearful, "It is I, be not afraid." In tones of mercy, it falls upon the ear of the repenting sinner, saying, "Thy sins are all forgiven thee." The skeptical and proud are startled into fear or rage by the awful words, "Except ye repent, ye shall all likewise perish."—Ex. Harsh Judgments.—If you must form harsh judgments, form them of yourself, not of others, and, in general, begin by attending to your own difficulties first. If every one would sweep up his own walk, we should have very clean streets.