p. 87 | Review and Herald, Vol. 34, No. 11. (9/7/1869)

WHAT GOD FOREKNOWS MAY NOT COME TO PASS.

PERHAPS the reader may be surprised that such an assertion should be made by one who reverences that infinite Being, whom the Scriptures call God. While that feeling of surprise remains upon the mind, let me speak of a certain kind of folly which arises from mistaken ideas of the effect of God's foreknowledge. Such is the aversion which many persons feel toward the service of God, the denial of self, the bearing of the cross, and the daily dying to the world, which the Christian religion requires, that they seem willing to play into the hands of Satan in almost any way, in order to prevent the Spirit of God from operating upon their hearts. They will resort to excuses for continuing in sin, which their own judgment must cause them to regard as utterly futile and deceptive. How many persons excuse themselves by saying, “God knows whether I shall be saved or not. If he knows I shall be saved, then I am sure of Heaven. If he knows that I shall be lost, then I never can gain Heaven. What is the use for me to try? Do you not believe that it will be just as God foreknows it?” It is in vain to tell such persons that God foreknows that those who bear the cross, deny self, cleanse their hands, purify their hearts, walk with him in humility, and endure to the end, shall be saved, and that he offers each of us grace to enable us to do this very thing; and also that he foreknows that those who neglect this gracious offer, and attend not to this work, will be damned; and moreover, that he foreknows that it will be solely their own fault, because they might have been saved if they would have used the grace offered them. The infatuation still remains upon the mind of this class, and they waste their time in speculation upon foreknowledge, as if God in the day of Judgment was to determine the destiny of men by his foreknowledge of them, and not by what their conduct has actually been.

Now let us illustrate the folly of such reasoning as that whereby men quiet their own minds in the service of the devil, under the vain impression that they have shifted the responsibility of their disobedience from their own shoulders to the foreknowledge of God. Here is a case, in which what God foresaw did not come to pass. And it does not furnish the smallest chance for an infidel to assail the foreknowledge of God, unless also he does violence to his own reason and sense of justice.

David had rescued the city of Keilah from the Philistines. 1 Sam. xxiii. When David was at Keilah, Saul thought it an excellent opportunity to take him, and prepared to do it. And thus we read:

“Then said David, O Lord God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah, to destroy the city for my sake; Will the men of Keilah deliver me up into his hand? Will Saul come down, as thy servant hath heard? O Lord God of Israel, I beseech thee, tell thy servant. And the Lord said, He will come down. Then said David, Will the men of Keilah deliver me and my men into the hand of Saul? And the Lord said, They will deliver thee up.” Verses 10–12.

David had now the benefit of the Lord's foreknowledge. He could now act as multitudes at the present day, and say, “God foreknows just how it will be, and all my efforts will not change the foreknowledge of God.” Happily David, who at this time truly feared God, did also possess a good share of practical common sense. He knew very well that the foreknowledge of God did not bind him hand and foot, and confine him in Keilah. So the record tells us what David did:

“Then David and his men, which were about six hundred, arose and departed out of Keilah, and went whithersoever they could go.” Verse 13.

Certainly that was the very thing that David ought to do. It was just what the Lord intended that he should do. And now what about Saul's coming to Keilah? The record adds:

“And it was told Saul that David was escaped from Keilah; and he forbore to go forth.” Verse 14.

Had David remained in Keilah, as no doubt he would have gladly done, and as he certainly might have done, Saul would have come down against him to Keilah, and the men of Keilah would have delivered him up into the hands of Saul. The foreknowledge of God did not make a mere machine of David, nor does it of ourselves. It was in David's power to remain in Keilah or not, as he chose, and the coming of Saul depended on that very thing. So it is in our power to accept and use the grace of God so freely offered to us, and our salvation or damnation will turn upon this one thing, whether we have, or have not, done this.

BRIEF THOUGHTS CONCERNING LIFE AND DEATH.

THE BREATH OF LIFE.

“And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” Gen. ii, 7. This breath made man a living soul. Yet most persons imagine that this breath of life formed, or constituted, the soul. When they read that “the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life,” they seem always to conclude the statement thus: and it “became a living soul.” This is the result of inexcusable carelessness. It was not the breath of life that became a living soul; for in that case it would be the inanimate dust that caused this breath of life to become a soul; but it was the man, formed of the dust, that became a living soul when this principle of life was given him from God. We cannot argue man’s immortality from the term “living soul,” seeing the previous chapter applies this term to every living being upon the face of the earth.

Nor can we argue his immortality from this term, “breath of life,” since this also is applied to all the creatures that perished in the flood. Gen. vii, 21, 22: “And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man: all in whose nostrils was the breath of life, of all that was in the dry land, died.”

The breath of life is not an angel transferred from Heaven to earth, and doomed to dwell in the body of man. It is simply the principle of life, given by God, which man, by sinning, has forfeited. The other beings which God made to dwell upon the dry land, all have this breath of life. Their life was derived from God as really as was the life of man. Special honor was conferred upon man, in that he was made in the form of God, and in that God speaks of him as his representative to rule over all other beings upon the earth. But he did not, for all that, have unconditional life given to him. He was made of dust, and made alive by the breath of God. But this life was to be taken from him in case he sinned, and he himself was to turn again to dust. Gen. iii, 19. How true this proved is attested by Gen. v, 5: “And all the days that Adam lived were nine hundred and thirty years; and he died.”

The image of God does not signify immortality. Instead of proving that this neither signifies nor implies immortality, it would be quite as proper to ask for

some just ground of asserting that the creation of man in God’s image was his creation with an immortal nature. Let us read the several accounts of man’s creation in Gen. i; ii; v. The first account reads thus:

Gen. i, 26, 27: “And God said, Let us make man in our image, after our likeness. . . . So God created man in his own image, in the image of God created he him; male and female created he them.”

Gen. ii, 7: “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.”

Gen. v, 1: “This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him.”

One safe rule of interpretation is, that the language of the Bible should be understood in its most natural and obvious sense. And if we thus treat these texts we shall find them not difficult to understand. God made the man from the dust. He made him alive from his own breath. He made this man in his own image, which is explained in the most natural manner possible by the next clause of the verse: “Let us make man in our image, after our likeness.” And this is also shown in the words of Gen. v, 1: “In the day that God created man, in the likeness,” i. e., in the resemblance of God, “made he him.” And that we should not interpret this in some mystical and unreasonable manner, we have a further statement, in the next verse but one, which shows, beyond all reasonable dispute, the exact sense of these texts. Thus we read in Gen. v, 3: “And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth.” No one will deny that this implies that Seth was in the form of Adam. Adam was in the image, or likeness, of God. Seth was in the image, or likeness, of Adam. Why should we give one of these statements a mystical and unreasonable sense, and allow the other its natural signification? If we read Luke’s genealogy of the patriarchs, we shall find that he made Adam stand in the same relation to God that Seth does to Adam. Thus he says, “Seth . . . was the son of Adam, which was the son of God.” Luke iii, 38.

But it is affirmed that the image of God in which Adam was created is immortality. And why is such an affirmation made? Is it not because that those who make it find this the only way to get the gift of immortality into the account of man’s creation? As the fact that man, by his creation, became a “living soul” does not prove his immortality, unless it prove the same respecting all the living things which were created in Genesis i, so it is, also, respecting the breath of life which God gave to man, and which Genesis vii makes the common heritage of all who inhabit the dry ground. Verses 21, 22. Immortality does not pertain to the account of man’s creation, unless it be found in this idea of man’s being formed in God’s image. But how does this prove it? It is answered that immortality is an attribute of God. And man being formed in his image must, therefore, be immortal. But what absurd reasoning is this? Is immortality God’s only attribute? By no means. God is omnipotent, i. e., almighty; he is also omniscient, i. e., all-knowing, or all-wise. Is man, made in the image of God, an almighty being because God, his creator, is thus infinite in power? Is man infinite in wisdom because God, his creator, is thus infinitely wise? The case is too clear to admit of dispute. And yet the mortality of man is as obvious as is his ignorance or his weakness. Shall we say that the immortality of man is proved by the following syllogism?

God only hath immortality. 1 Tim. vi, 16.
Man was made in the image of God. Gen. i.
Therefore man is immortal like God.

This can hardly be called good reasoning. But why resort to such an interpretation of the phrase, “image of God”? Why not accept the natural signification of the words and understand this to be in the form or likeness of God? This question calls out a ready reply: “God has no form.” Then we are getting hold of the merits of the question. If God has no form there is good reason for thinking that man cannot have a form like him. But how do you know that God has no form? Does the Bible reveal this doctrine? If so, where? Is it in the following texts?

John v, 37: “And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.”

Phil. ii, 5, 6: “Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God.”

2 Cor. iv, 4: “Christ who is the image of God.”

Col. i, 15: “Who [Christ] is the image of the invisible God.”

Heb. i, 3: “Who being the brightness of his glory and the express image of his person.”

James iii, 9: “Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.”

These texts do plainly indicate that God the Father has a form, and that Christ the Son is the express image of his Father’s person. And we cannot better state the doctrine of the creation of man in the image of God, than to use the words of James, that man was “made after the similitude of God.”

“BUT FOR A MOMENT.”

“Our light affliction which is but for a moment.” What a brave, noble heart here uttered words of courage and strength. This man knew sorrow. He was in the daily experience of deep distress. He had been thus for many years. He suffered, that he might help others in their sufferings. He did not complain of his hard lot. He did not utter one word of a sour, morose or grumbling kind. No; he said the affliction was “light.” He added to this the statement that it was only for a “moment.” And could we see things in the light of eternity, as did Paul, we should feel thus concerning our incomparably lighter sufferings. Only a moment and they are all past. Only a little atom of time and we bid an everlasting farewell to sorrow. Not a word of complaint would ever escape our lips. We feel some anguish, but it is light compared with the weight of glory. We feel the pain sometimes, as though it were long continued. But the moment eternal things rise to our view, how transient the pain and anguish seem to us. Nay, we even welcome their sharp stings, and acquiesce in their continuance as long as it pleases God. These deep sorrows are our best friends. They are in our employ, each at work for us, working out the “far more exceeding and eternal weight of glory.” Faith says this is all well. Not one pang of sorrow less, not one hour of anguish to be withheld. Let patience have her perfect work, that I may come forth as gold.

The little moment will be past ere long. The light affliction will be all borne. Then there will remain joy unspeakable and without end. Welcome the anguish, if we may but use it as our Lord commands.

R. F. COTTRELL

By R. F. Cottrell

THE CLOSING MESSAGES.—No. 4.

The possibility that these messages may be fulfilled and we not be aware of it, ought to arouse an interest in every mind to know the truth in relation to them. It is a fact of history that a message exactly corresponding to the message of prophecy, namely, “Fear God, and give glory to him, for the hour of his Judgment is come,” has been announced, in the preaching of the Advent doctrine, previous to 1844.

The disappointment of those who were interested and shared in the work is, perhaps, the greatest objection to the idea that the message was from Heaven; that it was the work of God in fulfillment of his word. But must we cast aside, as spurious, so obvious a fulfillment of prophecy, only because those engaged in the movement expected more than the prophecy warranted, and consequently were disappointed? If so, who will believe the New Testament? In it is recorded the fulfillment of a very plain and conspicuous prophecy of the shouting of the disciples and of the multitude, on the occasion of the riding of Jesus into Jerusalem. The prophecy said, “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt, the foal of an ass.” The disciples did shout, in obedience to the prophetic mandate; but they believed more than the prophecy warranted—that the reign of Christ, the king, would immediately commence,—and though they did fulfill the prediction, they were sadly disappointed. Instead of seeing Jesus crowned in Jerusalem, they saw him led away to crucifixion; and they were sad.

But after the resurrection, ascension, and glorification, of Christ, at the right hand of the Father, “then remembered they that these things were written of him, and that they had done these things unto him.” This shows that a mistake and a disappointment of those whom God had imbued with his Spirit in order to the fulfillment of his word, does not invalidate the fulfillment.

Then the message of Rev. xiv, 6, 7, may have been truly fulfilled, notwithstanding the disappointment arising from expecting more than the prophecy warranted. And until it can be proved that the 2300 days did not end in 1844 (which cannot be done), it cannot be proved that the special proclamation of Advent believers at that time was not the fulfillment of the message under consideration. We should be careful, lest our prejudices lead us into a fatal mistake, a mistake involving the rejection of the word of God. The danger is on the side of unbelief, the surety on the side of faith. There is danger that God will work in the fulfillment of his word of promise, and we not believe it. “Beware, therefore, lest that come upon you, which is spoken in the prophets: Behold, ye despisers, and wonder and perish; for I work a work in your day, a work which ye shall in no wise believe, though a man declare it unto you.” Acts xiii, 40, 41.

Then let us look at this subject with candor. Let us search in earnest for the fulfillment of this prophetic message. It has been fulfilled, or it is still to be fulfilled. Who will believe it, if it is fulfilled a second time? Are you looking for the fulfillment, ready to believe, when it appears? or do you chose not to have it come in your day?

The prophecy said, “Then shall the sanctuary be cleansed.” It did not justify the belief that Christ would come at the end of the days. The true view of the sanctuary and its cleansing explains the disappointment, and shows that Christ must remain in his priesthood where he is, yet for an indefinite time, at the end of which he will come in his kingdom. See works on the Sanctuary and 2300 days, for sale at the REVIEW Office.

R. F. COTTRELL

EXCUSES

Ever since sin entered our world men have sought excuses under which to hide themselves, rather than to put away their sin by earnest and hearty repentance. How unreasonable and worthless these are, every one could see were not their minds darkened by their sinful course. There can be no excuse for wrong doing. Whatever is wrong must be repented of, and put away. There are indeed greater and lesser degrees of guilt, according to the circumstances of the person and the case. But wrong is wrong. It must be put away from us. We cannot extenuate the wrong and hold it fast without bringing upon ourselves the guilt of willful and deliberate transgression. What was at first only a fault in which we are overtaken by sudden temptation, becomes, by being excused instead of repented of, a deliberate and outbreaking sin. We deliberately and coolly cherish, and excuse, and extenuate, a wrong which we can now see in its true character. The guilt of wrong doing is wonderfully enhanced by the excuses which men study up for their guilt. Let us never play into the hands of Satan by hiding under excuses.

In the day of Judgment excuses are useless. Even those who have so many now to offer will not bring forward a single one in the hour of their extremity. The man without the wedding garment in the final examination was speechless. He had plenty of excuses that he could have offered to his fellow-men, and perhaps he would have done it so fluently that himself, at least, would have thought he had made out a strong case. But in the presence of the all-seeing Judge these excuses vanished into nothing. He saw then how inexcusable is wrong doing; how hateful is sin; and how unjustifiable the course of those who choose to follow their own course rather than to obey God. Beware of hiding under excuses. They are not capable of hiding us from the sight of our final Judge.

Faithful Over a Few Things.

It is not the greatness of our talents, but the faithfulness with which we use what God has committed to us, that shall commend us to his approval at the last day. God will not estimate merely the greatness of the work wrought, but the greatness of the heart by which the work is wrought. It was not the amount cast in by the poor widow that made her offering so acceptable, but the fact that she cast in her all. It was the great heart that made it a great deed. It is folly to lament the smallness of our talents. It is, in fact, casting reproach upon our Creator. How many talents we have, is not the question that is to determine our destiny, but what use we have put them to, will be that on which everything will turn. We shall find that each one of us has all that he shall be able to give a good account of. Let us use what we have with the utmost diligence. If the Judge shall utter words of approval it will be because we have been faithful over the few things committed to us. And surely we ought now to know whether this is true in our own cases. Let us bear in mind that our eternal destiny is suspended upon our present conduct. Now is our probation and trial. Our reward shall be according to our works. Why should we be ashamed of our “few things,” and neglect to use them, when the Judge is not ashamed to own what we thus do before the whole universe? The day of reckoning is at hand. Are we ready to meet it? A strict account will be instituted in our cases. Can we meet the searching test?

SARAH GORTON

By Sarah Gorton

From Sr. Gorton.

DEAR BRETHREN AND SISTERS: I would like to say a few words through the REVIEW. I hope that what I may write will be of some benefit to others as well as to me. I have not for a long time been satisfied with what I have attained in the Christian course, since I have professed to keep the commandments of God. I see that there is much for me to do if I would be like Jesus; or if, when he comes to make up his jewels, I may have it said unto me, “Well done, good and faithful servant.” I must awake and work while the day lasts.

Although I should be required to part with all the unruly members, it were far better for me than, having them, to be cast into hell. I can say to-day, Sever them all; only may I know that my ways are all pleasing to my Heavenly Father. I am sure they have not always been pleasing to him in the past. Oh! could I only recall every murmuring thought, or complaining word, how gladly would I do it. But I know of only one way whereby I may be fully reconciled to my Heavenly Father, and that is, to confess my faults, repent of, and forsake them all. The Lord being my helper, I am resolved thus to do.

Often, when chastened, I have murmured; and when others have spoken evil of me, I have repeated it to others, and, sometimes too, have spoken of the faults of others. I fear I have not at all times had as much charity or love as I should in my heart. Such things I am sure are not pleasing to God. If by so doing, I have been an injury to others, or to the cause of Christ, I am truly sorry, and am resolved, the Lord being my helper, to try to so live that I may have no desire to complain when chastened, or to speak of the faults of others, or to do anything to grieve my dear Saviour.

In Heb v, 8, we learn that the Son of God learned obedience by the things which he suffered. If he that knew no sin, willingly suffered so much, even a most shameful death on the cross, that we who are born in trespasses and sins might share in his blissful home in the earth made new, ought we not to be willing to have him fit us for so holy a place in his own way? That I may be henceforth enabled to say, The Lord’s will, not mine, be done, is my prayer. When Jesus shall come to gather his ransomed ones home, dear reader, may you and I be there.

SARAH GORTON

Greenwood Prairie, Minn.

REPORT OF THE OHIO CONFERENCE.

By John Nevins Andrews; J. Clarke

Seventh Annual Session.

The Seventh Annual Session of the Ohio Conference was held at Clyde, Aug. 15, 1869. Eld. J. N. Andrews was chosen President, pro tem. Appropriate remarks by Bro. White.

Notice of the holding of the Conference at this time (of the Camp-meeting) not having been sufficiently definite, delegates had not been generally sent by the churches. It was therefore thought best to choose delegates from the brethren present at the camp-meeting, who should represent their several churches; all of which were thus represented, except the church of Wayne.

The officers chosen for the present year, were an Executive Committee of three: Oliver Mears, Geo. Smith, and O. F. Guilford; of which, O. Mears was chosen President. John Mears was chosen State Treasurer, and Joseph Clarke was chosen Secretary.

RESOLUTIONS.

1. That this Conference request the churches composing it, to re-arrange their s. b. books, and pledge themselves to be prompt in making out their quarterly and annual reports.

2. That this Conference tender to the General Conference, its thanks for sending Brn. James White, and J. N. Andrews to our assistance at this time; also we would express our gratitude to Elders White and Andrews, for their arduous labors in behalf of the churches in Ohio. Adjourned to the call of the Committee.

J. N. ANDREWS, President.

J. CLARKE, Sec'y.

ABSTRACT OF TREASURER'S REPORT.

Received in all, from Dec. 26, 1868, to Aug. 1, 1869, $ 649,01 Paid out in all, 234,18 Now on hand, $314,83

JNO. MEARS, Treasurer.

ABSTRACT OF SECRETARY'S REPORT.

Number of members reported, 178 Probable number in all, 190 Amount of s. b. fund pledged for the coming year; not fully reported, probable amt. $1,000,00

JOS. CLARKE, Secretary.

Learning With Virtue

LEARNING with virtue, is better than houses and lands.

SAMUEL J. HERSUM

By Samuel J. Hersum

From Bro. Hersum.

DEAR BRETHREN AND SISTERS: Since reading Bro. Butler’s report from Iowa, I feel like confessing that “the death-like stupor” which has come over the minds of some in that State, has been experienced by myself within a few months past.

There never has been a time in my religious experience when it was so hard to keep the mind fixed upon the truth and upon Heaven as it is at the present. And why is it? The only reason I can give, is: We are in the morning watch, and Satan is beginning to work with great power, knowing that he has but a short time, and he is using this power in putting the people of God to sleep. Now the Saviour commands us to watch, lest coming suddenly he find us sleeping. The Saviour knew what his people would have to encounter in the last days, hence the admonition, “Watch.” I believe we shall experience more drowsiness as we come nearer the end than we have ever yet experienced, when we shall have to strain every nerve, so to speak, to keep awake.

This drowsy, stupid feeling is an evidence, to my mind, that we are very near the end. The apostle Paul says, “This know also that in the last days perilous times shall come.” Did the apostle mean what he said? I think he did, and he has pointed out the sins which the people of God are in danger of falling into. Read 2 Tim. iii, 1–5. Now our only safety is to trust in the Lord; be watchful and prayerful lest we enter into temptation. Let us hold on a little longer and the battle will be over.

Pray for me. Yours in hope.

SAMUEL J. HERSUM

West Hampstead, N. H.

SUSIE A. OSBORNE

By Susie A. Osborne

From Sr. Osborne.

DEAR BRETHREN AND SISTERS: We have long been talking of writing a few words for the REVIEW; and, as we love to hear from the brethren, they probably would from us. We love the Lord, are striving to overcome, keep the commandments of God, and have the faith of Jesus. We love the holy Sabbath, and feel very thankful that the Lord saw fit to send a messenger here to teach us the “third angel’s message,” and that he gave us willing hearts to accept it. We see new beauties in the Bible. We love the testimonies, and find something new every time we read them.

We love to have the servants of God visit us. We very much enjoyed the visits from Brn. Smith, Littlejohn, and Byington, and are expecting the promised visit from good Father Bates. Our meeting-house is being erected as fast as possible. When it is finished, we shall very much want Bro. and Sr. White to make us a visit.

I often think what a pleasure it must have been to have our blessed Saviour visit the people when on earth, to talk to him, and be taught by him. I hope we are all striving so to live that we may feel his presence daily, and at last behold him as he is. What a blessed thought, that if we are faithful a little while, we can see Jesus, and talk with him. Then there will be no more sorrow, no tears, no afflictions; all will be joy and bliss. Oh! let us be faithful, work while we may, and rest by and by.

Pray for us, that we may hold out faithful unto the end, and at last be among the redeemed on Mount Zion.

SUSIE A. OSBORNE

For the church in Alaiedon, Mich.

H. F. TERWILLIGER

By H. F. Terwilliger

From Sr. Terwilliger.

DEAR BRETHREN AND SISTERS: As I read your cheering testimonies, I am encouraged to add mine to those already given. I have been trying to keep the Sabbath for ten years, though I have done many things that I fear have been displeasing to the Lord; yet I am still trying, in my weakness, to serve him. I have felt the chastening hand of the Lord many times, yet I think it was sent in love. This world is a world of sorrow, yet I am looking for the time when sorrow and death will be done away.

Oh, that blessed hope! How it cheers us to think our Saviour is soon coming! Then let us try to prepare to meet him with joy and not with grief. I believe the coming of the Lord is near, and my prayer is for a humble and contrite heart, that I may live near to the Lord, so that when he comes I can be prepared to meet him in peace.

Dear brethren and sisters, I ask an interest in your prayers that I may prove faithful unto the end, and meet you where parting will be no more.

Your sister striving for a home in Heaven.

H. F. TERWILLIGER

Marion Co., Iowa.

From Sr. Lucas.

By N. J. Lucas

DEAR BRETHREN AND SISTERS: I can truly say that the Lord has been very good to me in sparing my life until this time. When I realize what slow progress I am making in divine things, I am led to exclaim, Shall I ever be an overcomer? Shall I ever stand on Mount Zion with the redeemed ones? I feel that I have much to overcome, that I may be ready to meet the Lord in peace. It is by patient continuance in well doing that we are to seek for glory, honor, and immortality. Oh! that my life might be such that I can feel the evidence daily and hourly that I am a child of God; I bless his dear name for what he has done for me, and is still doing.

The REVIEW still comes to me, and I hail its weekly visits with delight. It is meat in due season. I should be very lonely without it. May the Lord abundantly bless all that take part in preparing it. Dear brethren and sisters, let us be of good cheer, trusting in the Lord, and we shall soon gain that blessed land, and sing the victor's song. Pray for me.

Your sister, N. J. LUCAS. Hartford, Maine.

H. G. & L. E. BUXTON

By H. G. Buxton; L. E. Buxton

From Bro. and Sr. Buxton.

DEAR BRETHREN AND SISTERS: Not having the privilege for some time of speaking to those of like precious faith, and now, especially, being bereft of our first-born, we wish to express our feelings particularly to those with whom we are acquainted in the flesh.

We humbly and cheerfully acknowledge the overruling providence of our Heavenly Father in our present bereavement, being made to rejoice with the thought, that, though unworthy of ourselves, “All things work together for good to them who love God,” and, “Whom the Lord loveth he chasteneth.” We are exceedingly glad that up to this present time the Lord loves us, and mercy and eternal life are within our reach. In our present experience, we feel especially the importance of two things: First, to say and act, Not our will, but Thine, be done; to lean and depend entirely on the Lord; not with presumptuous faith, but with a faith that works by love; and to so far get out of self and into Christ, that the Lord shall sanctify our judgment, and we develop a character fitted for the great day of final reckoning. Second, and just at the present time, more than ever in our lives, we feel to cut loose entirely from the world, to walk with God as strangers and pilgrims, and to lay up our treasure in Heaven. All of our earthly friends we have had to leave behind. The wealth and talents of this world are to us of little worth, and we desire to make the whole object of our lives the working out of our own salvation, and winning as many other souls as, in the providence and by the grace of God, we may be able to do.

Pray for us till victory shall crown the struggle.

H. G. & L. E. BUXTON

Patience.

By W. Pepper

How much is expressed in this one word; for without patience who can hope to gain eternal life? Says the apostle Paul, “For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.” And again, “That ye be not slothful, but followers of them who through faith and patience inherit the promises.”

Here, then, we learn that patience is one of the great essentials which should adorn the Christian character. But, alas! I fear there are but few that can say they live a life of “patient continuance in well doing.” We all have our weak points, and here it is that Satan concentrates his power to try our patience. Perhaps, on certain occasions, hasty and foolish expressions rise to our lips. Here let us remember to be patient. Or, perhaps, affairs in the family may take such a turn at times that will try the patience to the uttermost. But as we value eternal life, let not evil passion be once named among us; but let us seek meekly and humbly for an increase and a strengthening of our faith; for we are told that it is the trying of our faith that worketh patience.

Finally, brethren, let us be patient in all things, whether under temptation, persecution, affliction, or whatsoever trials we may be brought to bear, let us bear them as humble followers of Christ, and let patience have her perfect work, that we may be perfect and entire, wanting nothing. “In your patience possess ye your souls.” W. PEPPER.

CHARLES P. WHITFORD

By Charles P. Whitford

From Bro. Whitford.

DEAR BRETHREN AND SISTERS: There is a home, thank the Lord, where the weary shall find rest. I feel that amid earth's manifold disquietudes, its crosses, and its losses, that I can with joy look forward to that blessed hour when there shall be no more sin, and therefore no more sorrow. And when I think of that blessed time, when God shall terminate the tears of a weeping world, my heart cries out, “Come, Lord Jesus, and come quickly.” Will not our chief ground of rejoicing then be, that there will be no more sin to cause them? Then every tear shall be wiped from every eye, and then may I be permitted to know all that is comprehended in the holy beatitude, how “blessed,” indeed, are “the pure in heart,” who are to “see God.”

When I look at the world, I find that its pleasures are fading, its hopes delusive, its friendships perishable. Hence I am solemnly and habitually impressed by the surpassing magnitude of “the things not seen.”

For more than a year I have been striving to live nearer to Jesus, and then I shall live near all his people, looking forward to that blessed time when we shall see eye to eye.

I have passed through many temptations and struggles with the enemy; but I feel as if I had passed through a refining fire, and to-day finds me, not with a greater abundance of joy than I have often experienced in my Christian warfare, but with a greater degree of knowledge of godliness, for which I most heartily thank my Father in Heaven. I am weary of this earth, and long to be with my blessed Redeemer and all the saints. It rejoices my heart to know that we are rapidly nearing the heavenly harbor, where stormy seas and angry waves foam no more; where all will be peace, love, and joy, forever and ever.

Shall we meet on that happy shore?

CHARLES P. WHITFORD

Addison, Vt.

“Left Over.”

UNTO what? “To the coming of the Lord.” Such is the literal rendering in 1 Thess, iv, 15. Who are the “left over?” “We, the living,” i. e., somebody will live to see Him come. Somebody will never fall asleep—never taste of death. Somebody will escape death-bed, shroud, coffin, and the grave. Somebody will never be mourned for, or their names carved upon the marble tomb. Somebody will experience that last mysterious rapture into the air. Somebody will clasp angel hands, and cut from living homes, not open graves, will be caught up, up, to join the celestial escort, and see the King of kings. Lost to the world—lost in the glorified bands, lost in the ambrosial, sun-bright sky, lost heavenward. Who ever heard of such a thing? Oh, yes! one of old went up in a chariot skyward, and men on earth saw him no more—type of the living left over unto His epiphany. And the same chariots are waiting to carry up the saints of God to the marriage supper of the Lamb. Then will the happy union be complete. “So shall we ever be with the Lord.” We were separated from the object of our love—Jesus. Descending with him to the rejoicing hills of Palestine, we shall evermore share in the joys and glory of his blessed reign on earth. O ye weary, and worn, and sad, cheer up. Ye sick and suffering and bruised, be of good comfort. Ye who wrestle in agony, hold on a little while and the victory is yours forever. A few more sighs, struggles, tears, temptations, trials, with “stormy waiting,” and then if “left over,” there cometh the unspeakable glory and the everlasting rest. I beseech you not to cease to WATCH.—Sel.

Every Want of the Christian Satisfied.

By L. E. Miller

I AM a sinner. “This is a faithful saying and worthy of all acceptation that Christ came into the world to save sinners.” 1 Tim. i, 15.

I thirst for the living God. “If any man thirst, let him come unto me and drink,” John vii, 37.

I am in trouble. “He shall deliver thee in six troubles; yea, in seven there shall no evil touch thee.” Job. v, 19.

I am weak. “They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary, and they shall walk and not faint.” Isa. xl, 31.

My pathway seems dark. “The path of the just is as the shining light that shineth more and more, unto the perfect day.” Prov. iv, 18.

I am afflicted. “Many are the afflictions of the righteous, but the Lord delivereth him out of them all.” Ps. xxxiv, 19.

I want to see the king in his beauty. “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” Rev. xxii, 14.

L. E. MILLER.

Obituary Notices.

Blessed are the dead which die in the Lord from henceforth.

DIED, at New Fane, Niagara Co., N. Y., July 18, 1869, Mary Eliza, only child of Bro. Emory and Laura C. Tarbox, aged 5 years and 9 months.

This bereavement was sudden and shocking. She fell into the flume near the mill where her father was at work, unseen by any one, and was drowned before she was discovered. She had ever been a most healthful and remarkably cheerful child, and the sudden and unexpected descent from the bloom of health to the shades of death, was a most distressing calamity to her parents. May this affliction be sanctified to their good.

Funeral at the Baptist house in Charlotte. Subject, The Resurrection and the Life—the return from the “land of the enemy.” A good and attentive audience of sympathizing friends and neighbors, and brethren and sisters of the Olcott church, was present. R. F. COTTRELL.

DIED, in Villa Ridge, Ill., Aug. 21, 1869, of cholera infantum, our infant son, Willie, L., aged 6 months and 29 days.

Appropriate remarks on the occasion by Eld. M. B. Kelly, S. D. Baptist minister, from 1 Cor. xv, 26. H. G. & L. E. BUXTON.

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