SYSTEMATIC benevolence to support the cause without systematic labor is an absurdity. The minister who would push systematic benevolence, that a liberal support may be secured to himself, and then claim the right to labor where and when he pleases, has some things yet to learn. Our organization of General Conference, State Conferences, and systematic benevolence in all our churches, is simple and beautiful, and will prove efficient, if carried out sacredly, and the authority of the church be maintained with scriptural dignity.
If it be the sacred duty of the church to first bring forth their tithes to sustain the cause and let other objects of benevolence come in second, then a no less sacred duty rests upon treasurers, appropriating committees, State and General Conference committees, and ministers who are supported by the church funds, to handle them in the fear of God.
If ministers be sent out as missionaries by the General Conference Committee, the highest authority in the church, it will be expected of these men, and of their companions, if they accompany them, that they will be active, devoted, exemplary laborers in the cause. A minister's wife, unless she be totally unfit to accompany her husband, can add one-half to her husband's usefulness, or she can by her lack of consecration, backwardness and drazeling helplessness destroy at least one-half his usefulness. Thus it is in her power to make a difference of three-fourths in the results of his labors. The cause needs laborers. If the minister's wife is not an example of devotion, and burden-bearing in meeting, and out of meeting, her place is at home, where she will not disappoint those who expect much of the minister's wife, and where she will not set a bad example before others. Let the companions of our missionaries read the lives of the Mrs. Judsons and others, and resolve to work, WORK for God, if they die in the work, or retire from the field of missionary labor, with some strong church that cannot be hurt by their inactivity.
Now is the time to labor for God. "Live or die, sink or swim, survive or perish," let men and women work for God, or leave the field. But as the blacksmith's arm becomes strong by wielding the heavy sledge, and the noted Dr. Winship becomes almost incredibly strong by taxing his muscular strength to the utmost, so the servants of Jesus Christ will grow strong physically, mentally and spiritually by putting their whole energies in faith into the work of God. What if they should die in the field? Oh, the glory of such a death compared with that of the poor soldier.
LESSON XXXII
Lessons for Bible Students.
LESSON XXXII
The Cleansing of the Sanctuary—Concluded.
(PROPHECY OF DANIEL, PP. 85-95.)
1. The sins of the world being laid upon Jesus Christ, what did he do?
2. With what blood does our High Priest enter the heavenly sanctuary?
3. With what did his great work commence?
4. How does he here carry it forward?
5. How did the work in the earthly sanctuary compare with this?
6. In the shadow of heavenly things, where was the guilt of the sinner transferred?
7. What was the great design of this work?
8. What is done with sins in the substance?
9. But when Christ comes again, what work has he completed?
10. Respecting what do we now, then, inquire?
11. How many of the 2300 years belonged to the earthly sanctuary?
12. To what do the remaining 1810 belong?
13. And, consequently, what sanctuary is to be cleansed at the end of the 2300 days?
14. With what was the earthly sanctuary cleansed?
15. With what, then, must the heavenly sanctuary be cleansed?
16. What fact does the apostle Paul state?
17. Two important facts are stated in Heb. ix, 22-24; what is the first of these?
18. What is the second?
19. What may be said, therefore, of the idea of cleansing the sanctuary by fire?
20. How is the idea of the cleansing of the heavenly sanctuary treated by many?
21. Why is it thus treated?
22. What fact do such overlook?
23. What other fact do they overlook?
24. In what sense is the heavenly sanctuary unclean?
25. How does the cleansing of the sanctuary change the ministration?
26. What marks the commencement of the ministration in the holiest of the heavenly sanctuary?
27. What is the two-fold purpose of this work?
20528. Of how much importance is this work of cleansing the sanctuary?
29. What does it accomplish?
30. By what is the cleansing of the sanctuary succeeded?
31. What will then be completed?
32. Of whom does almost every one, before investigation, suppose the scape-goat was a type?
33. This is shown to be incorrect from several facts: first, when was the scape-goat sent away?
34. Second, where was the goat sent?
35. If our blessed Saviour is its antitype, where, and how, must he be sent away?
36. Third, what did the goat receive and retain?
37. But when Christ appears the second time, will it be with, or without, sin?
38. Fourth, as Christ is the High Priest, what must, of necessity, the goat be?
39. This was one of two goats chosen on that day; what was the first one called, and what was done with him?
40. What may be said of the other?
41. What is the Hebrew name for scape-goat?
42. What does Jenks say is the oldest opinion of the Hebrews and Christians on this name?
43. What does the Syriac have?
44. What takes place at the appearing of Christ as taught in Rev. xx?
45. By what is this act and place fitly symbolized?
46. Of whom, then, is the scape-goat the type?
47. What scriptures are sometimes quoted to show that the scape-goat was a type of Christ?
48. A little attention to the law will show what?
49. At the close of our Lord's work in the holy places, what becomes of the sins of those who have obtained pardon through the great sin-offering?
50. Why were those disappointed who looked for the Lord in 1844? [The teacher may enlarge on the answer to this question at pleasure.]
51. What two points were established by our evidence at that time? p. 92, second paragraph.
52. How did we reason to show that the Lord would then come; or, in other words, why did we expect the Lord then?
53. What did our evidence not prove?
54. What did it prove?
55. What has been the position of our High Priest since the close of the 2300 days?
56. Where does he stand while pleading his blood?
57. And while we call men to this open door of the sanctuary, and point them to the blood of Christ offered for us at the mercy-seat, of what should we remind them?
58. What two messages had been given prior to the end of the 2300 days in 1844?
59. When does the third angel, with the commandments of God, and the faith of Jesus, go forth with the last message of mercy to the world?
60. What is the position of the church during this time?
61. By what is the close of the third angel's message marked?
62. How will the guilty then stand before God?
63. What angels now go forth, and on what mission?
64. Beyond this time of trouble, what scenes rise up before us?
65. What points out for us the way of escape from the things that are coming upon the earth?
Systematic Benevolence.
By Editor
It was the painful probability five years since, that our efficient preachers would have to leave their calling, and labor with their hands to support their families, that led us to introduce to our people the plan of systematic benevolence. The design of the plan was to raise means for the definite object of advancing the third angel's message. To this sacred object should our tithes religiously paid into the treasury be devoted. The worthy poor may deserve our sympathy, and relief from present suffering. Other objects, good in themselves, may set before us an open door to do good with our means; but we must solemnly protest against draining the treasury of the Lord of that which has been sacredly cast in on the heaven-approved plan of systematic benevolence, to advance the cause of the third message, to meet the numerous and increasing calls of these times. If we begin now, when times are comparatively easy, to rob God's sacred treasury for secular purposes, what will be the end should times change, and pinching want visit the homes of the widows and orphans, made such by our present, dreadful war? The entire s. B. fund probably would not be a tithe of the sum necessary to meet all the pressing calls from the suffering poor for help.
The advancement of the third message is the highest object on earth for which we can labor. Whatever suffering there may be elsewhere, this cause should be the last to suffer for want of means. Should our brethren be drafted, they should if necessary mortgage their property to raise the three hundred, rather than to accept means that should go into the Lord's treasury. We would say this even of our ministers. The draft will probably come closer and closer. We pay into the s. B. fund annually $40,00. Let that be used as designed. We have $40,00 more to help drafted ministers if needed. We say then let the plan of systematic benevolence be carried out sacredly, and let it accomplish its designed object, namely, to send forth the last merciful message to the world.
We hope that brethren Loughborough and Pierce will so successfully organize the scattered brethren in New England, build up the cause, and establish systematic benevolence, that New England will soon support all the laborers in that field. Till then, Michigan churches, and Michigan State Conference, as well as other States have a duty to do for the East.
Man Made in the Image of God.
By R. F. Cottrell
We take two plain and positive statements of the word of God, place them side by side, and draw a simple, legitimate conclusion. 1. "God formed man of the dust of the ground." 2. "God created man in his own image, in the image of God created he him." CONCLUSION. That which was formed of dust was made in the image of God.
But it is objected that God is "without body or parts," and therefore this conclusion must be erroneous; that man was morally in the image of God. That his likeness to God must be a moral likeness. That man was like God in moral character, or in his attributes, or both. Those ministers that say, as many do, that man lost the image of his Creator, in his fall, must refer to man's moral character; for they do not wish to be understood that he lost the immortality of the soul. Now man could have no real, positive moral character, till he had formed it, by his own action in reference to moral law. When first created, his character was not formed. He was innocent, and was pronounced very good; but it could not then be said to him, "Well done;" for he had done nothing to form a character either way. But man was made in the image of God. Then, if we understand it of moral image, it could mean nothing more than innocence. The tiger, and every four-footed beast, were equally innocent, were "very good;" but it is evident they were not created in the image of God. Man's innocence, then, was not what distinguished him, as being in the image of God.
"Admitted," says an objector; "but the image of God was found in the natural attributes of the soul. Thus: 1. Man was made in the image of God. 2. But God is immortal. 3. Therefore man was made immortal.
Now, my friend, if that argument is good and sound, another formed upon the same plan would be equally good. But by forming syllogisms after your pattern we might make it appear that man is omnipotent, omniscient and omnipresent; yes, and further, that man "only hath immortality," for this is affirmed of God.
This mode of arguing proves too much; therefore it proves nothing. Hence, we must take the most simple and obvious conclusion, namely; that man was made in the form of God. Christ was in the "form of God," and is the "express image of his Father's person." Col. i, 15; Phil. ii, 6; Heb. i, 3. In Gen. ix, 6, we read, "Whoso sheddeth man's blood, by man shall his blood be shed; for in the image of God made he man." And an apostle says, that men "are made after the similitude of God."
Daniel says of the Father, "The Ancient of days did sit, whose garment was white as snow, and the hair of his head like pure wool; his throne was like the fiery flame, and his wheels as burning fire. Chap. vii, 9. John describes the Son as follows: "One like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if it burned in a furnace." Rev. i, 13-15. A comparison of these scriptures would give us the idea that the Son had the personal appearance of the Father.
"That view is grossly material," says one.
If it is so, the fault is in the Bible. Why not say fleshy material? We "believe that God is;" others say they believe he is—immaterial. We do not say that he is of the earth, earthy; but man thus formed of the dust of the earth, was made in the image of God. This fact has no bearing on the question of the immortality of the soul. R. F. COTTRELL.
Signs of the End.
By H. S. Gurney
I AM still watching with increasing interest the signs of the times. As it is true that the Advent people have not followed fables, so it is true that startling events are just upon us. All men seem perplexed, and at a loss to know what the end shall be. Not so with us. The wicked do wickedly, but the wise shall understand what the end shall be. God has revealed himself to us as he does not to the world, in manifesting the gift of prophecy among us, thus throwing light upon our path, and causing us to understand the Scriptures of truth. The path of God's people being elevated above the world, gives them all the advantage in understanding the nature and progress of events.
Although the day of the Lord shall come as a thief, ye, brethren, are not in darkness, that that day should overtake you as a thief; ye are children of light. The apostle exhorts us not to walk in darkness. Light is sown for the righteous. With the lowly is wisdom.
The third angel's message is the key which unlocks the present, and sends a gleam of light into the future. By taking heed to this message we shall not walk in darkness, but shall discern this time. If we lack wisdom God will supply it through the gifts which he has so manifestly sanctioned in the church. I rejoice in such manifestations of power and wisdom. Let us still watch, and wait, and look up. Our redemption draweth nigh. I am sensible that trials await us while the time of trouble draws near; but hope grows strong and brightens with a luster as I see the preparation for the end.
I look upon the civil war in our nation as the beginning of the end. Between this and the whirlwind of nations will be allowed a little space for a confidential cry of peace and safety among religious politicians.
Ye, brethren, the little flock, will know certainly that sudden destruction is coming—the time of trouble such as never was. It is my opinion that this government, in settling accounts at the close of the present struggle, will get into difficulty with England, while two other leading powers of Europe will be engaged. Then, woe to the world!
Yours in hope of eternal life when Jesus comes.
H. S. GURNEY.
Jackson, Mich.
The Atonement—Part II.
By J. H. W.
WHAT THE ATONEMENT IS.
(Continued.)
Having made an atonement for himself, as before noticed, the high priest next took two goats from the people, and cast lots upon them, one to be chosen for a sin offering, the other for a scape-goat. The goat upon which the Lord's lot fell was then slain, and the priest took its blood and went into the sanctuary and sprinkled it upon the mercy-seat and before the mercy-seat, in that manner making an atonement for the children of Israel, by blotting out their sins and removing them from the presence of God. That this was the true idea and intent of that work we learn from verses 15–19, wherein it is not only said that the priest made206atonement for the children of Israel, but that he also made atonement for the holy places, cleansing them and hallowing them from the uncleanness of the children of Israel. The uncleanness or sins of the children of Israel could never come directly in contact with the holies of the sanctuary, but only by proxy; for they (the people) were never permitted to enter there. The priest was the representative of the people; he bore their judgment. Ex. xxviii, 30. In this manner the sanctuary of God was defiled; and as the blood was given to make atonement, the priest cleansed the sanctuary from their sins by sprinkling the blood upon and before the mercy-seat in the divine presence. It has been seen that the sinner brought his offering; that it was slain; and that the priest took the blood and made the atonement; and here it is further established that the atonement was made in the sanctuary. This most clearly proves that the killing of the offering did not make the atonement, but was preparatory to it; for the atonement was made in the sanctuary, but the offering was not slain in the sanctuary.
These things, of course, were typical, and have their fulfillment in the work of the Lord Jesus Christ, the Son of God. That he is a High Priest, and the only mediator in the gospel will be readily admitted; but the order and manner of his service must be determined by the scriptures. The apostle states that he is a priest after the order of Melchizedek; i. e., a kingly priest; on the throne of the majesty in the heavens, a minister of the sanctuary and true tabernacle which the Lord pitched, and not man. Heb. viii, 1. Of course this is the antitype of the earthly sanctuary, of the tabernacle pitched or made by man. He also affirms that if he were on earth he would not be a priest for the evident reason that the priests of the earthly sanctuary were of the tribe of Levi, while our Lord sprang out of Judah of which tribe Moses spake nothing concerning priesthood, and of which no man gave attendance at the altar. Heb. vii, 13, 14; viii, 4. This will correct a mistake very often made, that the priesthood of our Lord commenced on earth. If he had entered on the work of his priesthood at his baptism, as has been said, he would have acted with those who were types of himself; and if as a priest he had officiated in the temple, it would have been to make offerings typical of his own. Having shown the distinction between the earthly and the heavenly sanctuaries, Paul proceeds to set forth the relation which the ministrations in each sustained to the other, saying of the priests on earth: “Who serve unto the example and shadow of heavenly things.” Heb. viii, 5. As the earthly is the shadow and example, we may compare it with the heavenly, the substance, by which we may gain a more clear idea of the latter than is afforded us by any other means. Indeed, the comparison is made to our hand by the Apostle. Note the following text, in which the distinction I claim between the death of Christ and his work as priest to make atonement, is clearly recognized. “For the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.” Heb. xiii, 11, 12. Thus we learn definitely that, as priest he makes atonement; but his priesthood is not on earth, but in the sanctuary in heaven; and that he did not suffer in the sanctuary where atonement is made. It was not necessary, in the type, for the priest to stay the offering; see Lev. i, 4, 5: but it was necessary for the priest to take the blood and with it enter the sanctuary of the Lord to make an atonement. Jesus did not shed his blood as priest;—it was shed by sinners: but he did by “his own blood” enter “into the holy places” not made with hands, of which the earthly were figures, “to appear in the presence of God for us.” Heb. ix, 12, 24.
By confounding the death of Christ with the atonement, the latter has been supposed to be a general work, made for all mankind. With this I cannot agree. That Christ died for all, is distinctly stated; but we have seen that that was only preparatory to the atonement, and it is in the atonement that application is made of the blood to the full removal of sin. This is shown also in the type. The goat of the sin offering was slain for the people, and of course was offered to meet the wants of all; but while the priest made the atonement they were required to “afflict their souls,” or come as humble penitents before the Lord, and whosoever did not should be cut off from among the people. Lev. xvi, 29; xxiii, 27–29. This then was required of them individually, in that day, in order that their sins might be atoned for by the priest; for we cannot suppose that they would be cut off whose sins were actually blotted out, or removed from the presence of the judge, by the blood of the offering with which the sanctuary was cleansed from sin. The same is also taught by Peter, who says that God exalted Jesus, who was slain, to be a prince and Saviour, to give repentance and forgiveness of sins. Acts v, 30, 31. Now that “he died for all” there can be no question; and his death is absolute and without condition. But not so the atonement; for Peter says again, “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;” &c. Acts iii, 19. We have found that, when the priest made the atonement, he took the blood and cleansed the sanctuary of God from the sins wherewith it had been defiled; and this is the only act which will answer to the expression of blotting out the sins, for blood was the only thing that would remove them. Hence, while the blood of Christ was shed for all, the efficiency of that blood in atoning for, or blotting out, sin, is contingent, it availing only for those who will repent and be converted. He died for the world—he died for all; and he is able to save to the uttermost them that come unto God by him. Heb. vii, 25.
Another cause of confusion is, that reconciliation and atonement are often supposed to be the same; and where the distinction is recognized their relation is not always observed, a disregard of which tends to about the same result. Thus it has been said: “The atonement may exist without reconciliation on the part of man; but reconciliation cannot exist without the atonement.” This is the exact reverse of the truth; and is a mistake growing out of the great error, before mentioned, of confounding the death of Christ with the atonement. This point needs to be carefully examined. J. H. W.
(To be Continued.)
Note from Bro. Cornell.
By M. E. Cornell
BRO. WHITE: I have just closed a series of thirteen lectures in Providence R. I. The attendance and the interest was good considering the state of things. There had been so many things brought in to distract the people that they were almost afraid to investigate our position. The great burden of some was no resurrection of the wicked, while others were preaching that it was duty to sell all, and give to the cause. The Sabbath cause had also been reproached by inconsistencies of its professed friends. Brn. Lonsdale and Hammond had been struggling along with many discouragements and were glad to have our views set before the people in their true light. Much prejudice has been removed, and there is now a fair prospect of additions to the number of commandment-keepers here.
Eight dollars worth of books were taken and five subscribed for the Review. The way is now open for meetings here and Bro. Loughborough is requested to visit them soon as convenient.
M. E. CORNELL.
Providence, Nov. 16th.
Report of Meetings in Ohio.
By Ohio Conf. Com.
Quarterly meeting at Lovett's Grove, Oct. 17 and 18, was well attended, and was very interesting and profitable. All seemed willing to act their part, and we all felt edified and strengthened. Quite a number of the young people spoke of the goodness of God to them, and praise was offered to God.
The meeting at Cass, Hancock Co., Nov. 7 and 8, was said by some to be the most interesting of any quarterly meeting yet held in Ohio. This meeting was held at Bro. James Baker's, who kindly provided for most of the brethren from a distance, as there are but few brethren in the vicinity, and those mostly live at a distance. Many interesting testimonies were given, and the meeting increased in interest from the commencement to the close.
An increasing interest is felt in these meetings, and we hope good has been done. More than $20 worth of books were sold at these two meetings.
Ohio Conf. Com.
“Don’t be Troubled About Me.”
THESE words fell from the lips of an intelligent young man a few weeks since, while standing upon the rocks in the rapids of a beautiful river, in reply to words of caution from a brother. The next moment his feet slipped from the granite, and he was swept down and under the wild waters. As I watched the men “dragging” the bottom below for the body, I thought of the many wayward sons, and other imperiled ones, who have thus answered the words of entreaty in behalf of the soul, until the fatal plunge into the billows which have no shore, and where despairing victims will lift the bitter lament, each for himself, “How have I hated instruction, and my heart despised reproof!”
Letters.
By Sarah M. Swan
“Then they that feared the Lord, spake often one to another.”
From Sister Swan.
BRO. WHITE : Thinking that the readers of the Review would like to hear of the prosperity of the cause in this vicinity, I pen a few lines for its columns. The little company who embraced the truth when Bro. Waggoner was here with the tent, remain firm, and some others who were undecided when he left here have taken a start for the truth. The judicious course pursued by Bro. W., has removed a vast amount of prejudice, and, considering all the circumstances, his labors here were blessed beyond our most sanguine expectation. Although there is bitter opposition on the part of some, still I think that a majority of those who attended the lectures in the tent, were favorably impressed, and there are many who have not yet taken a start with us who are anxious to have Bro. W., return. I think had his health been such that he could have continued here a week or two longer, many more would have embraced the truth.
There is quite an interest in adjoining towns. I am informed that the Disciple church in Bloomfield can be obtained for a course of lectures; also the Disciple church in Huntsburgh would be opened for lectures. There are some in Huntsburgh who are interested and one individual there has lately commenced keeping the Sabbath. There seems to be a large field open for labor, and our prayer is that the Lord of the vineyard will send laborers into this vicinity that precious souls may be saved from the storm of wrath which is about to burst upon a guilty world. Oh how important it is that we who believe these precious truths should live soberly, righteously and godly before the world. Says the Saviour, If any man will come after me let him deny himself, take up his cross daily and follow me. Oh for more of a self-denying spirit, willingness to suffer reproach for his sake who has done so much for us, and a readiness to bear every cross with a firm reliance on him who has said, “I will never leave thee nor forsake thee.” I have a strong desire to be ever found among that peculiar people who are keeping207the commandments of God and the faith of Jesus and finally to share in that rich reward promised to the overcomer.
SARAH M. SWAN.
Orwell, Ashtabula Co. Ohio.
Lord am I Thine?
By J. A. DAYTON
LORD am I thine? I ask it now my Father,
Ere the Archangel with his trump shall sound.
Shall I, when thou dost come thine own to gather
Be 'mong thy jewels, or the wicked found?
Within my hand I hold a beauteous mirror,
Thy holy word, once given unto man:
Who would attain unto the perfect stature
Must here his motives and his actions scan.
I turn the sacred page, and oh, how plainly,
Shines forth thy truth to point the way secure;
I read—"Whoever hath this hope within him
Doth purify himself as thou art pure."
What do I see? as thou art pure my Saviour?
Then lend thine aid ere in despair I faint,
A thousand seeming dangers round me gather
While unto thee I pour out my complaint.
Thy word so mighty, as a sword has pierced me.
I groan in agony, oh God, to see
Some bitter root now here, now there upspringing,
Can one so vile be pure? Where shall I flee?
Saviour behold! I cast myself upon thee,
See, Lord, how weak, how needy, poor, I come
Before thee, can it be? and thou wilt own me?
Saviour thy tender pity melts me down.
I'd thought to perish; but thine arm to save me
At once outstretched I grasp: I walk, I run,
Nearer, my God, eternal life's before me,
And I can hear thee saying, Child, well done.
J. A. DAYTON.
Obituary Notices.
DIED, at Kirkville, Onondaga Co., N. Y. Nov. 1, 1863, of scrofulous consumption, sister Rachel Ann Sperry, only daughter of Henry and D. S. Gardner, aged thirty-two years. Her health had been feeble for nine years, although able to accompany her husband in his labors the most of the time until his death, but for the past year and a half she has steadily declined toward the grave. About twelve days before her death she began to bleed from the nose, and as no remedy could be found that could effectually check this dangerous attack she sank rapidly. Our sister desired to live that she might train up her boy in the way he should go; and we fondly hoped that she might be spared at least till another spring. But it has pleased God to save her from the lingering and distressing death which seemed inevitable, and to cause her to fall asleep with comparative freedom from distress. On the morning of her death, the nose bleeding apparently checked, she was encouraged to hope that she should soon be better. When told that she could live but a few hours, though she seemed surprised by the word, she replied ‐The promises are precious‐ and quoted Isa. i, 18, ‐Though your sins be as scarlet they shall be as white as snow.‐ She desired us to pray that she might have a greater measure of God’s blessing. And God did hear prayer for her. She commended her son to the blessing of God, and bade him remember the good counsel she had given him in time past. She could say but few words to her parents and friends, for she was fast sinking in death. She fell asleep quietly, we trust without much consciousness of pain, and we have no doubt that she sleeps in Jesus.
She embraced the Saviour at the age of ten, and united with the Baptist church in Panton, Vt., of which her parents were members. She has been interested in the advent faith for many years, and an observer of the Sabbath for about twelve years. She was worthy to be the wife of such a man as our dear departed Brother Sperry. ‐They were lovely and pleasant in their lives‐ and in death they are now united.
May we be able to imitate their godly example, their patience in suffering, and their humble walk with God.
J. N. ANDREWS.
Died in Gilboa, Ohio, Oct. 8, 1863, of dropsy of the heart, Bro. Benjamin Radabaugh, aged 68 years.
In 1826 Bro. R. united with the M. E. church. In 1829 he united with the Protestant M. E. church, but still thought there was some truth he had not got. He thus remained, a sincere seeker after truth, until Bro. Cornell gave a course of lectures in Gilboa, when the sound of the third angel’s message greeted his ears, and he paid good heed to the solemn call, and, with his companion, embraced the present truth. He died in the triumphs of faith. Bro. Waggoner is requested to preach his funeral sermon.
A. CLARK.
JULIA M. RHODES
By Julia M. Rhodes
From Sister Rhodes.
Bro. White: I fear many of us do not realize the time in which we are living, and the responsibility resting upon us. I feel that we ought to speak often one to another; that we ought to do all in our power to save our friends and those around us.
It does look strange to me to see so many reject the true and plain counsel of God, but truth is mighty and will prevail. If we are faithful workers in the Lord's vineyard we may perhaps win some to Christ. I feel to thank our Father in heaven that Eld. Sanborn was permitted to come to this place. Before he came here last winter there were but two or three besides myself that were keeping the Sabbath, and we were in the dark on many points; but now we feel that we have much more light, and we have many more to go with us to the kingdom. Our church now numbers twenty-five, all of whom, I think, are striving to do the work the Lord has given them to do.
As regards myself, I can truly say I feel to praise God that he gave me strength to lay aside all worldly fashions, and come out from the world and be separate. Although we are scoffed at, and looked upon as being deluded, I believe we have the truth.
The way sometimes looks dark; but I never for a moment have had a thought of giving up. I feel more and more that with the Lord's help I will keep all the commandments of my God. I love the Sabbath, as week after week it comes around to us, bringing with it sweet refreshment and repose.
JULIA M. RHODES
Johnstown Center, Wis.
Extracts from Letters.
Sister M. Wells writes from Clarendon, Mich.: Acting under the suggestion given in No. 23, present Vol. of the Review. I will say I have had no opportunity of getting any new subscribers for the Review as yet. But feeling as though I must do something in so good a cause and help spread the light on present truth, I will have the Review sent to a couple of persons, who, I think possess investigating minds, trusting they will search to see whether these things are so.
God speed our little paper on its mission of mercy and love, and may it herald forth the truths of the third angel's message of Rev. xiv, until all the honest in heart are sealed, and prepared to escape those things that are so soon coming upon the earth.
Bro. A. H. Pervorse writes from Maple Rapids, Mich.: It has been deeply impressed upon my mind for some time to write concerning the state of feeling in and around Maple Rapids. There are some inquiring after the Sabbath and hope of the gospel. Some talk with me about our faith and doctrine. I give them all the information that I am capable of giving, then I give them my books to read for themselves. My prayer is that God will in his providence send some of the messengers this way. I think there could be a good work done here. I am here alone. I hope that Bro. Frisbie, or some other of the messengers, will come to this place. I would say that there is a large hall that can be had to labor in.
Bro. A. Worster writes from North Liberty, Ind.: We are still trying to keep the commandments, that we may have a right to the tree of life, and enter through the gates into the city. We are still striving to overcome and gain the victory over the beast, and the number of his name. We long for the time to come when we shall have preaching here again. We hail the weekly visits of the Review, and look with anxiety for an appointment for another quarterly meeting. Pray for us, that we may gain the victory, immortality, and eternal life.
ANNETTE L. GUILFORD
By Annette L. Guilford
From Sister Guilford.
DEAR BRETHREN AND SISTERS: I have for some time felt it my duty to speak a few words to you through the Review. It is now four years and a half since I commenced to obey God by keeping all of his commandments. I started with a fixed determination to go through to the end. Time looked very short to me. I supposed that Jesus would have come before this. How joyful I was at the bright prospect before me. But alas! how exceedingly ignorant I was of the devices of Satan. I expected opposition from the world; but my trials came not in this direction. For a year or so I enjoyed my mind well, then gradually I fell into darkness. I felt as though I was shut in on all sides by thick darkness. Oh! how I longed for a ray of light from Heaven; yet none came to my relief. I fasted and prayed and wept before the Lord, that I might have the same joyful feeling that I had felt before; yet it came not. I continued in this state of mind for more than two years. A few months since it pleased God to lift or scatter the darkness a little, and by degrees the darkness has receded and light, sweet light! has entered my soul once more. I feel to praise the Lord for ever and ever. The Lord sees not as man sees. I now realize that the Lord permitted great darkness to come upon me to prove me whether I would remain steadfast in the truth or not. It has been good for me. It was altogether a different trial from anything I expected. It has caused me to feel my own weakness as perhaps nothing else would. I trust that I have learned a lesson that I shall never forget. I now feel a fixed determination to obey God under all circumstances, and in all places that I may be called to pass through. I feel that in this is my only safety. I feel in my heart that it is good to obey God, and to carry the cross of Jesus. Oh! I love my Saviour, and through the merits of his blood I expect to triumph at last, and wear a crown of bright glory, and wave a palm of victory, and sing the song of Moses and the Lamb.
My kind Father has given me much strength of late. I can exercise faith that he cares for me, and that he is leading me through the very trials and temptations that will cleanse away all the dross, so that at last I may come forth pure in his sight.
Dear brethren and sisters, I expect to meet you soon on the bright plains of everlasting deliverance, where we shall shout “victory over the beast and over his image,” over death and the grave, over the Devil and all the powers of darkness, and dwell forever and ever with Him who died to save us. We shall range with joy, such as no mortal knows, over the glorious and immortal fields of the New Earth. Oh, the thrilling, transporting thought! May we all be there, and share in the rich glories which our dear Saviour has died to purchase for us.