p. 151 | Review and Herald, Vol. 22, No. 19. (10/6/1863)

The Atonement—Part II.

By John Harvey Waggoner

(Continued.)

JUSTIFICATION, FAITH AND OBEDIENCE.

THERE is a peculiar expression in Isa. li, 6. The Lord says: "My salvation shall be forever, and my righteousness shall not be abolished." That this refers to his attributes or personal character would appear improbable, even in the absence of any testimony on the subject; for the idea of the abolition of his attributes or of his personal righteousness is too absurd to ever receive a notice. But if it refers to his law which is the foundation of his righteous government, the expression is reasonable and also necessary as a revelation. And there is proof that it has this application. In Psa. cxix, 172, it is said, "All thy commandments are righteousness." Now as the character of the divine Lawgiver is best revealed to us through the revelation of his will, and as his attributes must of necessity show forth in his government, the stability of his character is determined or shown by the stability of his law; for it would be of little account to declare in words that he was unchangeable, while he showed in action that he was not. Again this application is confirmed by the connection; "Hearken unto me, ye that know righteousness, the people in whose heart is my law." Verse 7. I have quoted the scriptures showing that God's law of Ten Commandments is a rule of holiness, of justification, condition of life, perfect, the whole duty of man, &c., which identify it as the same law referred to in Isa. li, 6, 7, and Psa. cxix, 172, which is the embodiment of righteousness. Hence, they who say that God's law of Ten Commandments is abolished, directly contradict this scripture, and are vainly contending with God. This view may be strengthened by an examination of the Saviour's words in Matt. v, 17-20; but I only invite investigation of that text, and pass to the apostle's argument on justification.

Some have found a difficulty with this view in considering Paul's words in Rom. iii, 21. "But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets." There are but three senses, as I conceive, in which this phrase, "the righteousness of God," may be used. It must refer primarily to his own attributes; secondly, to the revelation of his will, which is the unfolding of his attributes; and thirdly, to the righteousness of his saints, whose characters are made conformable to his will. In this latter sense it is used in 2 Cor. v, 21. "That we might be made the righteousness of God in him." And the righteousness of God, without the works of the law, manifested through the faith of Christ, can simply have respect to Jesus Christ's removing our sin, and thus placing us before the throne of justice as free, as sinless, as though we had never broken the law. But the law being the measure of holiness, of perfection, the rule of judgment, is of course a witness of the righteousness so effected; for as condemnation is by law, so must justification be according to law, or else justice will be disregarded. So there can be no determination of character, either good or bad, without the law. But this text says the law is a witness of the righteousness of God; and this only confirms the view I have taken, that it is a revelation of the divine perfections. No language could more clearly show it.

It is necessary here to notice the fact that there is a wide distinction in the Scriptures between justification and salvation. If we only had regard to original justice, there could be no difference; i. e., if man had never sinned he would have been justified, and of course saved, by his obedience. But this original or personal justice no one now possesses. Hence, while the principles cannot change, and the rule of justification is ever the same, the senses are entirely different from what they would be if man had never sinned. Here is where many err. They suppose, or seem to suppose, that if the law ceases to be the means of justification, it ceases also to be the rule. They do not judge of the law by its nature or original object, but by the position of its transgressor. The law as a rule of right will form a perfect character, but cannot reform an imperfect one. The rule of the mechanic will determine or point out a right angle on the end of a board he is framing; and if the board is square—if the angle is right, it is justified or proved right by the rule. But if the angle is not right, the rule will point out the inaccuracy, but will not make it right. That must be effected by another tool. But if the saw is the means of making the proper angle on the board, does the saw therefore become the rule of determining angles or measurements? By no means. And there is precisely this difference between the law and the gospel. "By the law is the knowledge of sin;" but the gospel is the remedy. The law points out the errors of character, the gospel reforms them. The law being the only rule of right, "the doers of the law shall be justified." Rom. ii, 13. This is but plain justice; for no one can suppose that the man who did the law—who obeyed God in all his life, would be condemned. But Paul also says that there are no doers of the law—that all have sinned; and from this he draws the very evident conclusion, "therefore, by the deeds of the law there shall no flesh be justified." Rom. iii, 20. So we are justified now "freely by his grace;" entirely by faith; works do not enter into our justification. And why not? Because, as the apostle shows, this justification by faith has respect to "the remission of sins that are past." Rom. iii, 25. Over these our future acts of obedience can have no influence or control.

It has been thence inferred that the sinner justified is under no further obligation to keep that law by which he cannot be justified. But I am slow to believe that they who teach thus, realize how destructive is that view of every principle of right and justice; how it dishonors the gospel of Christ; how it tends to pervert a holy gospel of love to a mere system of license. Of all the abuse the gospel has ever received at the hands of its professed friends, this is the deepest. It is contrary to scripture, and to all just reasoning. Ask the advocate of that theory, if the law of his State will justify the thief in stealing, or the murderer in killing. He will answer, No; the law condemns such actions. Ask him how the criminal can escape the due desert of his crimes, and he will reply, Only by the governor's pardon. Ask again, if the law condemns the transgressor, and he can be justified only by pardon, does that pardon release him from obedience to the law, so that he may thereafter disregard its claims? Will he affirm this? Will he tell you that that pardon thereafter becomes the rule of life to such a man? And if the pardoned one should again be committed for crime, will the jury try him, and the judge condemn him, by the governor's pardon, or by the statute of the State? Could we get any to take the same unreasonable position in regard to the law of the State that many take in regard to the law of God? Not one. If angels ever weep at the blind folly of mortals, it seems to me that such teachings furnish an occasion. To see men of talent, of learning, of apparent piety, strip the plan of salvation of every principle of justice, pervert it to a system of license, draw conclusions directly contrary to reason and common sense, and argue on the divine government as they would be ashamed to argue in respect to the government of the State;—surely this is enough to fill the heavens with astonishment.

Some have doubted whether these acknowledged principles of right and justice, which are incorporated in human governments, will be exacted in the divine government; whether the gospel does not supersede them to some extent. To this I would answer in the words of scripture: "Shall mortal man be more just than God? Shall a man be more pure than his Maker?" God himself has planted this regard for justice in our hearts, and shall not he regard it? There is truly a vast difference between God and us in this respect, but it is all in favor of strict justice on his part. His justice is infinite. There is no reason, there is not one passage of scripture, to lead us to suppose that God will ever commute justice in any degree, nor for any reason whatever. The following facts show that we are warranted in claiming for God's law what we claim for human laws in case of pardon:

Solomon refers the judgment to the commandments of God. Eccl. xii, 13, 14.

Paul says, that though Christ is constituted judge, he will judge by the law. Rom. ii, 12-16. Also that the knowledge of sin is now by the law; that is, that the law is now the rule of action, though man cannot be justified by it, for reasons given. Rom. iii, 9-23.

And let it be distinctly noted that a moral duty, whether it be called law or gospel, cannot justify a sinner. That law which points out sin, which is therefore the rule of right, will not justify. This is the teaching of Rom. iii, 20, 21. It is singular indeed, that those who teach the abrogation of the original law, and its insufficiency to justify, and who hold that all that is binding in the law is incorporated in the gospel, really teach justification by law—by the same system that points out sin, which Paul calls "the law." This is contrary to reason, and to the apostle's words in Rom. iii, 20. The truth is evidently this: the gospel upholds the law, and enforces it upon the conscience, and incorporates it into the life of the believer. But it does not abrogate law, nor release the believer from obedience to it; nor does it incorporate law into itself so as to have a blending of the two in one. The difference between the law and the gospel is as distinct now as it was in the day when the gospel was preached to the sinners in the wilderness. Heb. iv, 1. The law is moral; sin is immorality: the gospel is the remedy. Medicine may restore health, but health is not medicine. This matter may be tested by the following plain statement. The blood of Christ, the blood of the covenant, is that whereby we have remission of sin. See Heb. ix, 22; Rom. iii, 25. And this is freely and exclusively by faith or grace. Hence, baptism may be a gospel condition of justification, because it is not any part of original obligation or moral duty. If it was moral duty it could not be performed for remission of sin, simply because as such it would be required on its own account. So the commandment which says "Thou shalt not steal," cannot be incorporated into the same system and take part in the work of remission, being itself a moral duty. How reasonable is the conditional plan which says, "Repent, and be baptized for the remission of sin." And how absurd it would be to read, Thou shalt not kill, for the remission of sin; or Honour thy father and mother for the remission of sin. It appears absurd, as I have stated, whether these be called law or gospel, to claim justification or remission through them. But they who teach the abrogation of the law, and the incorporation of these commandments into the gospel, are responsible for this absurdity. It belongs to their system.

In speaking of justification by faith, or of the exercise of grace through the blood of Christ for the remission of sins past, the apostle clearly divides between faith and works, and excludes works entirely. It is faith only—works not at all. But when he speaks of the future life of the justified he speaks in a different manner. Then he teaches to "work out your own salvation with fear and trembling." Phil. ii, 12. This is evangelical truth as well as the other; but it is an order which could not be given or obeyed relative to justification for past offenses, of which he is speaking in Rom. iii; for no one could work out a justification for a past offense. There is, then, this distinction to be regarded: the gospel is a remedy for sin; obedience is a preventive of sin.

Now I cannot believe that God regards future sin with

any more favor than he does past sin. And if he does not, it would be reasonable to expect that his plan of salvation contemplated prevention as well as cure; and so we find it. Jesus saves from sin; puts away sin by the sacrifice of himself; says to the justified one, Go, sin no more; he is not a minister of sin, but of righteousness; therefore we shall not continue in sin that grace may abound. Both, I say, are in the gospel plan. Thus, man is under condemnation for sin; he also has a carnal mind, which is enmity against God, and not subject to the law of God; Rom. viii, 7; by position, a sinner—in disposition, sinful. It would not be sufficient to forgive past transgression and leave the sinful disposition, as we should become involved again in sin and condemnation. Nor would it be sufficient to remove the sinful disposition and leave the burden of past sin upon us, for that would condemn us in the judgment. Therefore Christ becomes a Saviour to us in both respects. He freely forgives our past sin, so that we stand free and justified; and he takes away the carnal mind, which is enmity against God, and not subject to his law, and makes us at peace with God—subject to his law; he writes it in our hearts so that we may delight in it. Then “the righteousness of the law” is “fulfilled in us, who walk not after the flesh,” the carnal mind, “but after the Spirit.” Rom. viii, 4.

They who object to this as tending to salvation by works, cannot have looked deeply into the divine word. If Jesus takes away the sinful disposition, renews us or gives us a new heart, and brings us in subjection to the law of God, all our obedience to that law is by virtue of that change of heart effected by him; therefore, while he grants to us all the virtue of his blood for the remission of past sin, he is entitled to all the glory of our obedience in the future. So it is all of grace, and we have nothing to boast of in any respect, nor anything to claim on our own account, for all that we do is by strength imparted by him. Here we have a system which is all grace, and no license to sin; a gospel worthy of heaven—imparting mercy freely, and maintaining law and justice strictly. Here we see that without him we can do nothing; though we shall work out our salvation with fear and trembling, it is God that workseth in us to will and to do of his good pleasure. We are justified by faith, yet so that we must add to our faith virtue; patiently continue in well-doing; keep the commandments of God; fulfill the righteousness of the law, &c.

Some have been troubled to harmonize Paul with James on justification; but I apprehend the difficulty grows out of a disregard of the distinction I have noticed. “Paul in Rom. iii, is treating on justification by faith for past offenses only; while James is speaking of the obedience of faith. “By faith Abraham obeyed.” Paul also speaks of faith which works by love. Gal. v, 6. But neither Paul nor James says that works will procure the remission of past offenses, or that faith will save without works. There is no difference in this respect in their teachings.

"Do we then make void the law through faith? God forbid; yea, we establish the law." Rom. iii, 31. And as we do not make void the law through faith, so we do not supersede faith by obedience to the law; for that is through faith. The blood of Christ is our only refuge. His death opens to us the way of life. What that death is we have already noticed; its object we have now seen; its nature and relation we now consider. J. H. W.

(To be Continued.)

Dr. Adam Clarke a Law Man.

We find very many, who accept of Dr. Clarke’s opinion in support of the supposed change of the Sabbath, but seldom hear him quoted in favor of the law. It is worthy of observation, however, for those who quote from this favorite source, that Dr. Clarke does not abolish God’s law to establish first-day observance. While he teaches that justification by faith, in the boundless mercy of God, is as reasonable, as it is scriptural and necessary, he also teaches that Christ’s death does not lessen our obligation to obey the moral law.

Thus he comments upon Rom. iii, 20: “On the score of obedience to this moral law, there shall no flesh, no human being, be justified; none can be accepted in the sight of God. And why? Because by the law is the knowledge of sin; it is that which ascertains what sin is, shows how man have deviated from its righteous demands, and sentences them to death because they have broken it. Thus the law is properly considered as the rule of right, and is the only way by which the moral obliquity of human actions can be determined.”

At the close of this chapter the learned Dr. remarks: “There is great danger on considering the glorious scheme of salvation, lest while we stand amazed at what was done for us, we neglect what must be done in us. He warns us to beware of Antinomianism, that is, of supposing that because Christ has been obedient unto death, there is no necessity for our obedience to its righteous commandments. If this were so the grace of Christ would tend to the destruction of the law, and not to its establishment. He only is saved from his sins who has the law of God written in his heart.”

Again the law which is to regulate the whole of the outward conduct is holy. All is excellent and pure; but it neither pardons sin, nor purifies the heart; and it is because it is holy, just, and good, that it condemns transgressors to death. It is not the law, that is the cause of your death, but sin; and it was one design of the law to show the abominable and destructive nature of sin; as well as to be a rule of life.

It would be almost impossible for a man to have that just notion of sin, so as to produce repentance, or to see the nature and necessity of the death of Christ, if the law were not applied to his conscience by the light of the Holy Spirit. And let it be observed, that the law did not answer this end merely among the Jews, in the days of the apostle; it is just as necessary to the Gentiles, to the present hour. Nor do we find that true repentance takes place where the moral law is not preached and enforced. Those who preach only the gospel to sinners, at best only heal the hurt of the daughter of my people slightly. The law therefore is the grand instrument in the hands of a faithful minister, to alarm and awaken sinners: and he may safely show that every sinner is under the law, and consequently under the curse, who has not fled for refuge to the hope held out by the Gospel; for in this sense also Jesus Christ is the end of the law for justification to them that believe. Dr. A. Clarke’s comments on Rom. vii, 12, 13.

E. M. P. North Parma, N. Y.

Prophecy Practical.

By L. W. B.

Many persons are deterred from the study of the prophecies by an opinion that they are not practical in their bearings—that they may minister to curiosity, but not to edification, strength, or comfort. Many expounders of the prophecies have taught that they can be of no possible service until they have been fulfilled. But surely this is wrong. They are of the nature of promises or warnings. They are promises or warnings with the addition of the element of time, and are manifestly designed to guide us in present doubt, to comfort us in present sorrow, to give us hope when all around tends to despondency and despair. Whence comes our expectation of a brighter age in our world's history? Whence comes the conviction that Christ is yet to triumph? that his people, though a little flock shall yet possess a kingdom? that wrong shall yet give place to right, slavery to freedom? that the earth shall yet be filled with righteousness and peace? “We have a sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn and the day-star arise in your hearts.”

Professor Kurtz gives an admirable statement of the purpose of prophecy when he declares that its pre-eminent design is “to furnish the age in which it is given with a knowledge of itself, i. e., of its positions and obligations, and also to render the same service to every succeeding age, in so far as its condition, wants, and obligations are similar to those of the former.”

Is it asked, How can this be? how its chief design can be to furnish the present age with a knowledge of itself, when it is occupied with events which lie so remotely in the future?

The reason of this will appear by considering for a moment the character of those future events to which it directs our attention. It does not dwell on every aspect of the future; neither does it select at random, events which have no connection with things which now are. “Its sole task is to present those developments of the future, of which the germs, the origin, or the first principles are already at hand.” And it does this evidently for the purpose of throwing light on those germs and principles, that we may clearly understand their nature, that we may cherish whatever is good, and separate ourselves from whatever is evil.

Suppose the framers of our constitution could have foreseen the course which slavery was to run in our land! Suppose they could have seen our country as it now is, rent by factions, desolated by civil war, brought to the very verge of ruin! Can we suppose for one moment that they would have countenanced slavery's continuance? They spoke strongly against it, as it was. They would have removed it at once and forever by the most stringent legislation, could they have seen it as it now appears.

The great object of prophecy is to throw light on the nature of principles which are as yet undeveloped; to let us know what they are, by showing us what they will be. And prophecy does this for the purpose of separating us from evil principles, however attractive and fascinating they may seem.

What diligent student of prophecy can have any sympathy, for instance, with the rationalistic movement of the age? Thousands are carried away with it, while he resists it from the first. He has already seen the goal toward which it tends.

In the same way the student of prophecy is weaned from the world and all worldly entanglements and alliances. Its opposition and enmity to Christ may not now appear. Its friends may think him narrow minded and righteous overmuch, because he withdraws from it. But in the prophetic page he has watched its development. He has seen it in its beauty, in its pride, and in its stateliness, an image of gold and silver and brass and iron; but he has also seen the insecurity of its foundation, the mingled iron and clay of the feet on which it stands, and he has watched it until “the iron, the clay, the brass, the silver, and the gold, have been broken to pieces together, and have become like the chaff of the summer threshing-floors.”

If we identify ourselves with the image, we put ourselves in the place of that which God will surely destroy. We are to have nothing to do with it, but to realize our union with Him who will execute judgment upon it, and who has declared that the friendship of the world is enmity with him.

This is but one of many practical tendencies of the study of the prophetic word. It shows us what in our own age is evil, and separates us from it. It calls us from all worldly associations and alliances, and bids us to keep our garments pure, that we may be ready for the coming of the Lord.—L. W. B.—Prophetic Times.

On the Way to the Kingdom

Sister M. Van Dorn writes from West Union, Iowa: I thank the Lord that I am yet permitted to live, and to have a place among his little flock. Four of us are still on the way to the kingdom, and are more determined than ever to proceed onward, bearing the cross, and despising the shame. Yes, thank the Lord! we are willing to suffer with Jesus. “For if we suffer with him, we shall also reign with him.” Besides, we have the hope of hearing Jesus say, “Come ye blessed of my Father, inherit the kingdom prepared for you from the beginning;” and we have the blessed hope of eternal life in the earth made new, where we shall receive smiles from our Saviour, and dwell in the light of his countenance forever.

There all will be joy and gladness, and hearts will unite in grateful praise; saying, Worthy is the Lamb!

I feel that I am one of the poorest of the Lord’s children, and that it is by his mercy that I am called to obey this present truth; yet while I live I will praise the Lord: for his mercy endureth forever.

God’s Character Secures His Promises

THE character of God secures to you the fulfillment of all his promises, and encourages you to trust in him in the darkest day of trial and trouble.

Appointments.

By James White

Providence permitting we will attend the following meetings— Manchester, N. H. October 17th and 18th. Newport, " " 24th and 25th. West Enosburgh, Vt. October 31st and Nov. 1st. Adams Center, N. Y. November 7th and 8th.

Mrs. W. will accompany us.

Elder J. N. Loughborough will attend the meetings at Manchester and Newport.

We shall have at all these meetings the new charts, and a good assortment of our publications. The brethren in Vt. and N. Y. had better send for the charts, Sabbath Readings and other books by the delegates who attend the West Enosburgh, and Adams Center, conferences. We will supply at wholesale prices where $10 worth are taken.

We shall have every subscriber's account for Review and Instructor with us, and hope to receive on old accounts, and payment in advance, from very many. JAMES WHITE.

Providence permitting Bro. and Sister Byington will meet with the church at Hillsdale, Sabbath Oct. 17, 1863.

Quarterly Meeting.

Providence permitting there will be a quarterly meeting with the Colon church, held in Matteson (Bro. Copeland's neighborhood) Sabbath and first-day, Oct. 17, and 18. Bro. Waggoner will attend. M. C. COMMITTEE.

The Iowa Conference committee appoint quarterly meetings as follows:

Fairview, Oct. 10, 11.
Laporte, " 17, 18.
Waukon, " 24, 25.
Pilot Grove, Oct. 31, Nov. 1.
Liberty, Nov. 7, 8.
Knoxville, " 14, 15.

The committee district the churches as follows:

Fairview, Marion, Lisbon,
Laporte, Waterloo, Vinton,
Waukon, West Union,
Pilot Grove, Millersburgh, Palestine, Washington.
Liberty, Fairfield, Vernon,
Knoxville, Eddyville, Reausau, Sandyville,

Brethren let these meetings be sustained by your prayers and attendance, that this may be the dawning of better days in Iowa among those who keep the commandments of God and have the testimony of Jesus.

Bro. Wm. H. Brinkerhoff will meet with the church at Laporte at their quarterly meeting and with the church at Waterloo, Oct. 24, and 25. B. F. SNOOK, J. T. MITCHEL, D. ANDRE. } Executive Committee.

Notice of Meetings in Ohio.

The next quarterly meetings in Ohio, will be at Lovett's Grove, on the 17th, and 18th of October, and at Cass, Hancock Co. on the 7th, and 8th of November next.

A cordial invitation is extended to the brethren generally in the State, to attend these meetings.

Let all feel the burden of the work, and come expecting to work for the Lord.

Brethren will please take with them to Cass, blankets and buffalo robes. CONF. COMMITTEE.

The next monthly meeting of the Troy and Potton church will be Oct. 31, 1863. It will be held at South Troy, Vt., at my house. We extend a cordial invitation to the brethren of our sister churches to meet with us. Come, brethren, filled with the spirit and love of the truth. LEWIS BEAN.

To the S. D. A. Churches in N. Y. and Pa.

By David Arnold

AT the Port-Byron tent-meeting it was proposed that Bro. White appoint the time and place of our annual State Conference thereby securing his attendance on his return from his eastern tour.

Now that we may not be taken by surprise, and unprepared, it becomes necessary that each church immediately appoint delegates and furnish them with the proper means and credentials that they may be ready to attend, should the appointment be on short notice.

The ratio of delegation as adopted at our last annual meeting was,

Rule 6. The churches composing this Conference shall be represented in all meetings of the same by their duly authorized delegates, be the same more or less: Provided, however, each church to the number of fifteen members or under, shall have the privilege of casting but one vote, and one vote for every additional ten members. We hope to see a full representation of all the Churches within the bounds of said Conference.

By the concurrence and request of Bro. J. N. Andrews. DAVID ARNOLD, Pres.

The Charts.

By James White

The charts are both in the hands of the artist, and the work on them is progressing as fast as possible. We shall probably have some of them ready by the middle of October.

The prophetic chart will be much improved in arrangement from the one in use. The sanctuary and angels will be larger and bolder, so that all the figures upon the chart can be seen equally plain. From what we have already seen of the work, we judge that it will be a beautifully executed thing. The price of this chart, with a key or book of explanations, will be $2.

The Law-of-God chart will be the same size of the prophetic chart, beautifully executed, with the tables of the testimony on the left hand of the short commandments, and the ark of the testimony on the right. The price of this chart will be $1,50.

These will be becoming ornaments to the best room of any believing family, and will serve as a happy introduction to the subject of present truth to those who call on them.

Two years since these charts could have been published for less than half their present cost. Labor has advanced one half, and cloth, the principal item of expense, that could have been bought two years since for ten cents, is now thirty.

Only $273,60, have yet been donated for the charts. This sum, with all that may be donated in the future to this object, will finally go to the Publishing Association. The charts will cost not less than $2500. We shall try to hire the money and complete them as soon as possible.

All orders from New England, New York, and Pennsylvania, should be addressed to Eld. James White, Topsham, Me. Those from elsewhere should be addressed to us at Battle Creek, Mich. One-fourth discount and transportation paid, by the hundred. All orders must be accompanied with the money. Ministers who want the charts to sell on time, and those brethren who can let us have a few hundred dollars for a few months, will please address us during the month of October, at Topsham, Me.

JAMES WHITE.

Fourth Semi-Annual Report of the Treasurer of the S. D. A. P. Association.

By Uriah Smith

U. Smith in Account with the S. D. A. P. Association. Dr.

To Funds in hand from all sources at the date of last report | $1799,36

" Cash received from April 9, 1863 to Oct. 2. 1863 On Review | 1820,73

" Instructor | 156,71

" Books (cash sales) | 739,75

" " (sold on account) | 1049,87

" Shares in Association | 547,35

" Donations to Do. | 359,53

" Missionary Fund | 401,59

" Mich. Conference Fund | 888,20

" Deposit | 4651,94

" Custom Work | 193,50

" New Charts | 273,60

Total, | $12882,13

Cr.

By Cash paid from April 9, 1863 to Oct. 2. 1863, as follows: For labor in Office | $1988,34

" Materials and Incidentals | 5269,71

On Deposits | 3544,26

" Missionary Fund | 452,95

" Mich. Conference Fund | 953,09

" Mich. Tent Fund | 25,00

" Cash on hand to balance | 648,78

Total, | $12882,13 U. SMITH, Treasurer.

Quarterly Meeting in Ohio.

By Joseph Clarke

The meeting in Townsend was a good one, by the goodness of God, who gave us his good Spirit, gave us good roads, good weather, and good brethren who came in with good courage cheerful in hope.

The few S. D. Adventists in Townsend, opened their doors, and freely entertained us. May God bless them.

Brethren from the adjacent towns came promptly in, as with one heart and soul. Bro. Tillotson from Milan, and Bro. Sweet; Bro. Smith from Norwalk and others from 30 to 60 miles distant.

It cheered our hearts to see Bro. and Sr. Cole from Columbia Station (30 miles away), the fruits of Bro. Waggoner's labor this season.

Bro. Waggoner was present, and strengthened us with hearty counsel. The meeting increased in interest to the last.

Townsend is a town east of Norwalk, Huron Co. and is called East Townsend, to distinguish it from a town of the same name in Sandusky Co.

JOSEPH CLARKE.

Business Department.

RECEIPTS.

For Review and Herald.

Annexed to each receipt in the following list, is the Volume and Number of the REVIEW & HERALD to which the money receipted pays. If money for the paper is not in due time acknowledged, immediate notice of the omission should then be given.

J. Clarke for Thomas Cox 1.50,xxii,18. J. F. McReynolds 1.00,xxiv,19. J. K. Rollins 1.00,xxiv,19. J. H. Holland 1.00xxiv,19. Wm. McQueen 1.00,xxiv,19. N. B. Batterson 3.00,xxiii,1. J. H. Rogers 2.00,xxiv, 8. John Sisley for Mrs. Polly Birch 1.00,xxiv,16. W. Vancil 2.00,xxiv,14. Chas. Nichols 2.00,xxii,2. M. C. Jones 1.00,xxiii,1. J. D. Perry 1.00,xxiv,1. C. Rhodes 1.00,xxiii,13. W. A. Geer 0,50,xxiii,18. H. N. Packard 1.00,xxiv,1. J. Banks 1.00,xxiii,9. R. A. Worden 2.00,xxiv,5. F. Benedict 1.00,xxiv,19. Myron Emmons 1.00,xxiv,19. W. C. Gage 1.00,xxiv,16. L. Bullock 1.00,xxiii,2. H. Powers for J. Warner 1.00,xxiii,1. Geo. I. Butler 1.00,xxiii,6. Mary Clymer 1.00,xxiv,19. Ch. at Hanover for O. Rogers 2.00,xxiv,19. John B. Hamilton 1.00,xxiv,1. Lucy Harris 1.00,xxiv,1. O. Chipman 2.00,xxiv,19. O. Clark 1.00,xxi,14. D. L. Daniels 2.00,xxiii,19. A. Wattles 0.50,xxiii,19. O. B. Sevy 2.00,xxiv,1. H. W. Gordon 2.00,xxiv,14. A. G. Hart 2.00,xxiv,1. David Smith 1.00,xxiv,16. Agnes W. Smith 1.00,xxiv,16. Mrs. J. Smith for Mrs. George Iber 0,25,xxiii,6. Geo. D. Farrar 1.00,xiv,19. Mrs. Sarah Vaughan 1.00,xxiv,19. Volney Powers 1.00,xxiv,19. John Allen 1.00,xxiv,19. James Farrar 1.00,xxiv,16. Allen Walker 1.00,xxiv,19. J. D. McIntyre 1.00,xxiv,19. L. E. McTaggart 1.00,xxiv,19. Jane Mills 1.00,xxiv,19. M. Sheffield 1.00,xxiv,19. John Ivory 1.00,xxiv,19. Mrs. Caroline White 1.00,xxiv,19. M. C. Butler 1.00,xxiii,14. S. Wright 2.50,xxiii,14. D. W. Randall 2.00,xxiv,13. Joseph Potter 2.00,xiv,14. J. Sisley 2.00,xxiii,7.

Books Sent By Mail.

T. McDowell 74c. J. M. Foster $2,75. T. Hare 23c. A. Amburn $1.51. F. Wheeler 30c. W. S. Higley Jr. $3.63. D. T. Shireman 13c. W. D. Brinkerhoff 10c. J Stryker $1,00. C. Nichols $1,33. Nancy H. Rhodes 30c. James Hull 70c. Daniel Andre $1,00. John Wilson $1,00. J. G. Lamson $1,30. Timothy Bryant $1,00. Ella M Harris 68c. Mrs. F. Colby 68c. M. C. Jones 25c. O. B. Sevy 25c. A. G. Hart $2,00. L. S. Bartlett 46c. E. O. Edson $3,82.

For New Charts.

Ch. at Hanover Mich. $5,00.

Cash Received on Account.

Joseph Clarke, $3,50. B. F. Snook, $16,35. W. Morse, $5,00. Isaac Sanborn, $1,83. Geo. I. Butler, $10,00. J. N. Loughborough, $4,00.

For Bro. Snook.

M. Van Dorn, $1,00. W. Stoddard, $10,00. H. E. Carver, $5,00. Ch. at Hanover Mich. $10,00. H. W. Gordon $5,00.

For Shares in Publishing Association.

Mrs. E. M. Prentiss, $5,00. H. W. Gordon, $20,00.

Books Sent By Express.

E. S. Griggs Owasso Mich., $14.42.