BRO. WHITE: The Vermont tent was pitched at Derby Center, Vt., Aug. 21. We have now given sixteen lectures. Our congregations are not large, but we have some candid hearers who seem interested in the truths we preach.
At the commencement of our meetings some of the ministers in this village came to hear us, among whom was a Methodist preacher, who was highly pleased with our views on the signs of the times and the coming of Christ. He invited us to leave the tent and occupy his meeting-house on Sundays, saying that he would gladly give way and listen to our views. We thanked him for his kindness, but told him that as our appointments had gone out for meetings in the tent, the people (especially those from a distance) would be disappointed if we should transfer our meetings to the meeting-house. But the evening after the Sabbath Aug. 29, a very sudden and heavy gale struck our tent and took it down almost instantly. Our evening meeting was over, and the people had left the tent. The lamps were burning and strange to say, that they were not broken, though they were thrown among the seats. But the tent was badly torn.125
We had just notified the people that we should speak on the Sabbath question the next day, and our prospects seemed to be blighted. But Sunday morning we went to the Methodist preacher, told him what had taken place, and said that we should be happy to occupy his house according to his suggestion, stating that we should like to speak on the subject of the Sabbath. He said that we were wrong on the Sabbath and on other subjects, that he had once been to our tent with the intention to propose a discussion, that he should like to hold a discussion with us, etc. We answered that it would be in harmony with our feelings to hold a discussion, and accepted his proposal. But he reluctantly consented to let us have his house. Accordingly we held meetings in the meeting-house all day. In the forenoon Bro. Hutchins gave a discourse on the Sabbath, and in the afternoon I spoke on objections to the Sabbath. The Lord gave unusual freedom through the day. To him be all the praise.
Yesterday we called on the Methodist preacher, and asked him if he would meet us in discussion according to his proposal, but he refused to hold a discussion with us, and would not promise to speak on the Sabbath before we left the place. Yet he thought he should speak on the immortality theme. We are now commencing the task of erecting the tent a second time, and feel that the reverses we have met, have turned in our favor. We had a larger congregation than we should have had, if we had preached under the tent. Most of the church-members in this village were so prejudiced and creed-bound that they would not come out to hear us, and we enjoyed the privilege of speaking to them from their own pulpit.
The circumstances under which we have labored this summer have been peculiarly embarrassing and perplexing, which may account in part for our silence. First when we commenced our labors with the tent, we had just adopted organization as set forth by the general conference and did not have the benefit of letters from individuals and churches, stating where there was an opening to hold tent meetings. Our time was short, and we had to follow our own judgment.
We found that this part of the State had been pretty well run over, when the tent used to stop only from one to three days in a place. The draft came and took my brother, and as it was difficult to get a tent master the tent enterprise was necessarily suspended. But we tried to employ our time to a good advantage. Bro. Hutchins and myself went into Canada and learned that as much good could be accomplished in schoolhouses in the townships which we visited, as in the tent, and that it would be very expensive to go far from the frontier, for the discount on our money would be heavy.
We trust that we are in a better condition to decide where we can labor when the tent season is over. Doubtless we should have labored more successfully, if we had possessed the knowledge that we now have concerning our field of labor. But we have the satisfaction that we have tried to do the best we could, and that we have had the blessing of the Lord to encourage us to labor on in the solemn and important work of proclaiming the last message of mercy.
D. T. BOURDEAU.
Derby, Sept. 2d, 1863.
Since the foregoing was in type, we have received the following, dated, Barton Landing, Vt., Sept. 8, 1863:
BRO. WHITE: As our labors with the tent have closed for the season, it may be proper to say a few words further relative to our meetings in Derby, Vt. From the commencement to the close of our lectures here, we had a few candid hearers, who listened attentively to the word spoken: but the majority after having heard a few discourses, seemed resolved to hear no more, especially after they had heard on the subject of the Sabbath.
Preachers and leading members in the churches awoke from their slumbers long enough to raise the cry of fanatics, infidels, &c. Herein was fulfilled the scripture, "And they shall turn away their ears from the truth, and shall be turned unto fables."
Again, the week after our meetings commenced, the Adventists began a tent camp-meeting in a grove about four miles from us, which continued till our meetings closed. This meeting was attended by several ministers, some of whom preached with power and success through this section under the proclamation of the first angel's message.
Yet notwithstanding these circumstances, and others of a very discouraging nature, under which we commenced and have prosecuted our labors with the tent this season, we hope and humbly trust we have not labored altogether in vain. Two (the man and his wife in whose family we boarded) have resolved to keep the Sabbath of the Lord.
This dear family, whom we highly esteem for their kindness to us, their intelligence and moral worth, have been shockingly disgusted in past years with a class of professed Adventists, wild fanatics, amenable to nobody, living in this section. The course of these deluded beings had taught almost everybody who had heard of them, to be on the lookout for everything bearing the name Adventism (except that which has become popular). This circumstance rendered these friends, and no doubt others, fearful of us at first. But said they to us yesterday, as we left them in tears, "We are happily disappointed in you, and may the blessing of the Lord ever rest upon you and give you success in your labors."
The lectures which they have heard, and the acquaintance which they have formed with us and the brethren and sisters, have assured them that Sabbath-keepers take the Bible as their guide, and that we are seeking to live an even, consistent, and godly life, and to prepare for the glorious coming of the King in his beauty. May God graciously bless these dear friends, and strengthen them for the conflict before us. And may He who knows the secrets of all hearts still give increase to the word spoken by his feeble servants, and grant that honest souls may be saved thereby.
A. S. HUTCHINS.
D. T. BOURDEAU.
A. C. BOURDEAU.
Meetings in Michigan.
By Joseph Bates
BRO. WHITE: Since Aug. 17 I have visited Ionia and Orange, in Ionia Co., Owasso and Woodhull, in Shi. Co., Linden, Gen. Co., Tyrone and Hartland, in Liv. Co. The Lord will, to-morrow I go to Milford, in Oakland Co.
From the 18th till the 24th held six meetings with the church in Orange. Here a deep interest was manifested in praying for the youth and children of the Sabbath-school. Eight of them gave satisfactory evidence to the church that they loved the children of God. Their stirring testimonies and earnest prayers to God for the forgiveness of all their sins, and desire to go with their parents and the church to the city of God caused many tears to flow. Eight of them with a widowed mother, and daughter, were baptized on Sunday morning and united with the church covenanting to keep the commandments of God, and the faith of Jesus Christ. After this the church was greatly strengthened and blessed in celebrating the ordinances of the Lord's house, and in a social meeting in the afternoon.
Spent Aug. 24 with Bro. Griggs and family in Owasso.
Aug. 25-30, I was with the church in Woodhull. Bro. and Sr. Byington, passing here on their way to Lock to hold a Conference, united with us in two profitable meetings, during which humble confessions were made by some who were still indulging in the use of tobacco and hoops, resolving that they would break away from their idols.
After the Sabbath meetings, one Sr. who had used tobacco for twenty years decided that she would use no more forever. Another said she had used it forty years but was fully satisfied that she could not continue in the use of it and be saved at the coming of the Lord, and resolved to renounce it at once and forever, and go to the Lord for help. She and one other were baptized the next morning in a beautiful lake.
Aug. 31 to Sept. 3, held three meetings with Sabbath-keepers in Linden. Sept. 5, 6, Sabbath and first-day, Brn. from Linden and Hartland united in conference with the church in Tyrone and were much refreshed and strengthened in the Lord. They said it was the best meeting they ever had in Tyrone. In celebrating the ordinances of the Lord's house they were made happy and joyful. Two united with the church, and two were buried in baptism. Perfect harmony was manifested in relation to systematic benevolence, and their funds were much more than doubled.
I have just arrived here from Hartland and find the church here all well. Thank the Lord for continued health and strength.
JOSEPH BATES.
Milford, Oak. Co., Sept. 8, 1863.
Green Spring,
By Joseph Clarke
A PRETTY village in Green Creek township, Sandusky Co. Ohio, takes its name from a spring in the vicinity, which attracts much notice.
This spring boils up in a ravine north of the village, supplying a sufficient quantity of water to form a creek upon which a number of mills are situated, which are kept in motion, wholly by the water from this spring.
The water tastes of sulphur, and is of a greenish color, which gives name to the Spring and Creek.
At this place the Seventh-day Adventists, have just held a quarterly meeting; we had a good time.
The meeting was held at Bro. Huber's, and one of his rooms was sufficient to accommodate those who assembled; but fewness of numbers hindered not the Spirit's influence. The church at Green Spring has been in a stupid state, but we hope that a good work has commenced. Oh may they have grace to go forward.
Some of the brethren from Lovett's Grove attended, and their testimonies were pointed, and edifying, and we hope much good was done.
We felt much edified, and returned encouraged. Some eight dollars' worth of books were taken by the brethren.
I hope to have a more full assortment at the Townsend meeting. It was encouraging to see how many inquired for the testimonies, bound, from 1 to 9: I will try to have them by the next meeting.
We as a people ought to read the books more than we do, and all should be supplied.
JOSEPH CLARKE.
Portage, Wood Co. Ohio. Sept. 1, 1868.
The Atonement—Part II.
By James White
THE DIVINE GOVERNMENT.
(Continued.)
As objections are stronger with some persons than even positive proof, it will not be amiss to notice a few objections urged against the perpetuity of the law of God, by those who would make it void through faith, and pervert the gospel to a system of license.
Luke xvi, 16. "The law and the prophets were until John: since that time, the kingdom of God is preached, and every man presseth into it."
It is unjustly inferred that the question of the existence of the law is here introduced. The translators saw that the passage was elliptical, but violated the laws of language by inserting the word "were" which does not make the sentence complete; the verb "is" being the antithesis of "were" the word "preached" is redundant. The following must be the correct view. The word or words understood or to be supplied must be antithetical to the words "is preached;" and therefore "were preached" would complete the sentence. The omission of these words prevents tautology, while nothing would require the omission of the word "were" if it alone belonged there. Now no one will claim that the law and the prophets ceased with John: even the ceremonial law remained in force later than the time of his death. Thus it is evident that the subject of the existence or continuance of the law and the prophets is not introduced in this scripture: therefore there is no objection in it.
Rom. vi, 14. "For sin shall not have dominion over you; for ye are not under the law but under grace."
It has been inferred from this that because we are under grace we are under no obligation to keep the law; and that by the introduction of a system of grace the law was abolished. But such an inference is very erroneous; for if the law which condemns (see Rom. iii, 19, 20; v, 13) were abolished by grace, then none can be under the law, and all must be under grace. But sin has the dominion over a majority of mankind, showing that they are not under grace; therefore they are under the law, and therefore the law is not abolished. The Christian was not under grace till he was converted, or till he became a Christian; or was changed from sin to obedience: and was therefore under the law till his conversion. But it says, "Sin shall not have dominion over them." Now sin is the transgression of the law: and it is further said that "to whom ye yield yourselves servants to obey his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness." Therefore, we are only under grace when the transgression of the law has no dominion over us; and only in the way of righteousness, when obedient to the law. This text, so far from helping the objector, plainly harmonizes with those scriptures which teach that Jesus came not to destroy the law, but to put away sin, the transgression of the law, from his people. Matt. i, 21; v, 17; 1 John iii, 4–8; Heb. ix, 26.
Rom. x, 4. "For Christ is the end of the law for righteousness to every one that believeth."
There are three points in this text which claim our attention. 1. Christ is not the end of the law in the sense of abolishing it; for he says himself that he came not to destroy it, and Paul says it is not made void. The word "end" is here used as it is in Jas. v, 11: "Ye have heard of the patience of Job, and have seen the end of the Lord," that is, the design or intention of the Lord. See also Rom. xiv, 9. Paul says the commandment was ordained unto life; which agrees with the scriptures I have quoted in reference to the law. But we have merited death by transgression, for "the wages of sin is death." Christ now fulfills the object or design of the law, by granting the forgiveness of sin, and bestowing eternal life.
2. He is the end or object of the law for righteousness. Unrighteousness is sin, and sin is the transgression of the law; this shows righteousness to be the equivalent of obedience. And Christ brings the sinner to obedience, as it is said in Rom. v, 19, "by the obedience of one shall many be made righteous, or obedient." He kept his Father's commandments, and calls upon us to follow him. He said "thy law is within my heart," and promises in the new covenant to write it also in the hearts of his people. Psa. xl, 8; Heb. viii, 10.
3. This is to every one that believeth. He is not the end of the law in any sense to the unbeliever. This proves that it does not mean the abolition of the law; but it shows that the object of the law is not accomplished in the unbeliever.
Gal. iii, 24, 25. "The law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster."
This text is parallel with Rom. vi, 14, in noticing which, I have shown that the expression, "not under the law," does not necessarily contemplate its abolition, or a release from its obligation; but rather a release from its condemnation, which is only incurred by sin. In regard to the nature and perpetuity of the law here referred to, notice the following:
It is a law by which the doers will live. Verse 12. Of course life and death are suspended on it.
It is a law that held us under its curse till redeemed therefrom by Christ. Verse 13. This can refer to none but a moral law which curses the transgressor: but a moral law is necessarily perpetual.
It is a law, the curse of which rested upon the Gen-126tiles. Verse 14. Of course they had transgressed it. See Rom. iii, 1–19.
It is a law, the curse of which stood between the sinner and the blessing of Abraham; it was not itself against the promises of God, but the curse prevents the blessing. Verses 14, 21. Of course it must be the law referred to in Gen. xxxi, 3–5; 1 Chron. xvi, 15–17; and Deut. iv, 12, 13; and was the basis of the Abrahamic promises or blessings. For, if it was not the basis of the Abrahamic covenant, its curse could no more deprive any of the blessing of Abraham, than the curse of British law could deprive me of American citizenship. But the blessing of Abraham is the blessing of the gospel: therefore the scripture teaches that the transgressor of this law is not entitled to the blessings of the gospel. True, Christ will redeem them if they come to him by faith; but faith will not make void the law, nor will Christ be the minister of sin. Rom. iii, 31; Gal. ii, 17.
Some will not admit that the law of God has any agency in conversion; and therefore think this expression, "to bring us to Christ," refers only to things applicable to an obsolete law. David, in Psa. xix, 7, says, "The law of the Lord is perfect converting the soul." True conversion is not merely emotional; it is a turning from wrong to right. And how shall this be effected if not by being convinced of wrong by the rule of right, and thereby led to embrace the Saviour who only can set us right? But "by the law is the knowledge of sin;" and we must all be instructed by the law in this knowledge before we come to Christ to any purpose.
To those who are inclined to think the law of God is abolished, I will add only this: There can, as I conceive, be but two reasons for its abolition. (1.) Because it was faulty in itself, and not worthy of being perpetuated; but this is a grave reflection on the wisdom of the lawgiver, and a direct contradiction of the scriptures I have quoted on that subject. (2.) Because the circumstances of the transgressors made it necessary. On this I will only refer the reader back to my remarks on the conditions of pardon.
As this law is holy, just, good, and perfect, it must be so in all its parts. No one part of a holy law can be impure, or of a perfect law be imperfect. But the man of sin, the papal power, despite its professions, has sought to corrupt and prevent or change the holy covenant. Dan. vii, 25. To establish the worship of images it has decided that the second commandment is ceremonial, and therefore not proper to be associated with moral laws. To introduce a festival day, the Roman Sun-day, it has decided that the fourth commandment is ceremonial, so far as it relates to the observance of a particular day, notwithstanding God blessed and sanctified the particular day on which he rested, to wit; the seventh day
"The Hebrew verb kadesh, here rendered sanctified, and in the fourth commandment rendered hallowed, is defined by Gesenius, "to pronounce holy, to sanctify: to institute any holy thing, to appoint." (Heb. Lex. p. 914, ed. 1854.) It is repeatedly used in the Old Testament for a public appointment or proclamation. Thus when the cities of refuge were set apart in Israel, it is written: "They appointed [margin, Heb. sanctified] Kadesh in Galilee in mount Naphtali, and Shechem in mount Ephraim." &c. This sanctification, or appointment of the cities of refuge, was by a public
announcement to Israel that these cities were set apart for that purpose. This verb is also used for the appointment of a public fast, and for the gathering of a solemn assembly. Thus it is written: "Sanctify [i. e., appoint] ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God." "Blow the trumpet in Zion, sanctify [i. e., appoint] a fast, call a solemn assembly." "And Jehu said, Proclaim [margin, Heb. sanctify] a solemn assembly for Baal." (Josh. xx, 7; Joel i, 14; ii, 15; 2 Kings x, 20, 21; Zeph. i, 7, margin). This appointment for Baal was so public, that all the worshipers of Baal in all Israel were gathered together. These fasts and solemn assemblies, were sanctified or set apart by a public appointment or proclamation of the fact. When therefore God set apart the seventh day to a holy use, it was necessary that he should state that fact to those who had the days of the week to use. Without such announcement the day could not be set apart from the others.
"But the most striking illustration of the meaning of this word, may be found in the record of the sanctification of mount Sinai. Ex. xix, 12, 23. When God was about to speak the ten commandments in the hearing of all Israel, he sent Moses down from the top of mount Sinai to restrain the people from touching the mount. "And Moses said unto the Lord, The people cannot come up to mount Sinai; for thou chargedest us, saying, Set bounds about the mount and sanctify it." Turning back to the verse where God gave this charge to Moses, we read: "And thou shalt set bounds unto the people round about, saying, Take heed to yourselves that ye go not up into the mount or touch the border of it." Hence to sanctify the mount was to command the people not to touch even the border of it, for God was about to descend in majesty upon it. In other words, to sanctify or set apart to a holy use mount Sinai, was to tell the people, that God would have them treat the mountain as sacred to himself; and thus also to sanctify the rest-day of the Lord was to tell Adam, that he should treat the day as holy to the Lord.
The declaration, "God blessed the seventh day and sanctified it," is not indeed a commandment for the observance of that day; but it is the record that such a precept was given to Adam. For how could the Creator "set apart to a holy use" the day of his rest, when those who were to use the day knew nothing of his will in the case? Let these answer who are able." J. N. Andrews' Hist. of the Sab., pp. 16-18.
In regard to the morality of this commandment, we may place it by comparison with any others, assured that it will be sustained by any argument that will prove their morality. Take the eighth for example. No one can be proved guilty by merely proving that he took and used a certain piece of property: beyond this it must be proved that the property was another's, to which he had no right. Thus this commandment rests upon the right of property; and if this were not recognized it would be a nullity. But surely, no one can prove a clearer right, or put forth a more positive claim to any property, than has the Lord, to the seventh day. Many times in his immutable word, has he told us it is his; that he has hallowed it; and he warns us against desecrating it, or appropriating it to our own use. If it be an immorality to take without license what our neighbor claims as his, how much more so, to take against God's positive prohibition what he claims as his own.
J. H. W.
(To be continued.)
Quarterly Meeting in Bangor, N. Y.
By H. W. Lawrence
Bro. WHITE: I wish to give a brief report of our last quarterly meeting, held in Bangor, Aug. 29 & 30.
Brethren came in from the surrounding towns, also from St. Lawrence Co. in good numbers.
The interest of brethren, and several not in the truth never has been better at any meeting of the kind.
The absence of those who have usually spoken the word on such occasions was felt, and probably led the brethren and sisters to depend upon the Lord for help through the entire meeting. Four went forward in baptism, and several joined us in communion for the first time.
In some of the social meetings, the Spirit of the Lord rested upon several in power, causing tears to flow and hallelujahs to resound, even from some who had been much tested by severe trials for a season.
We trust the influence of this meeting will long be felt by both believers, and others who witnessed the order and freedom that characterized it.
Our business items were attended to without discord, and the brethren seem to love promptness, for most part, in meeting their S. B. pledges.
We rejoice to see the cause begin to rise in this region, and the long dark night of discouragement wear away. It may interest some to know that my age exempted me from the draft. I have much reason to be thankful for the courage given me of late, and hope to "endure hardness" with my brethren to the end.
Yours in hope.
H. W. LAWRENCE.
Malone, N. Y. Sept. 6, 1863.
Renunciations of infidelity.
By Moses Hull
Last fall when I debated with S. P. Leland I would have thought it impossible that so rank an infidel could have been converted; but several letters received from him this summer, show that he is a changed man. The book he used for reference more than any other was the "Infidel's Text Book," By Robert Cooper. This book I afterward read, and found it to be the strongest attack on the Bible that I ever read. Robert Cooper has now renounced his book and embraced the Bible, and become the pastor of a Christian church.
But of all the infidels in the world, Joseph Barker was considered the chief. This point has for years been universally conceded. Judge of my surprise as I took up the August number of the "Bible Examiner" and learned that he, too, had forsaken the sinking ship. I only hope that it is true.
The following is from the Examiner.
"A BRAND OUT OF THE FIRE:" or, Joseph Barker.—It seems incredible that this man, after the career he ran in this country of the blackest infidelity, and atheism, should have been reclaimed, and now he "clothed and in his right mind." A more hopeless case of apostasy we never knew: we mourned his fall, and grieved at his ridicule of Christ and Christianity. The first and only interview we ever had with him was in the Convention at Hartford, Conn., ten years since, where we withstood him, and his deistical associates. We had read his "Christianity Triumphant" some years before, and were not prepared to find him so furiously opposed to the religion of Jesus. His case we concluded then, and ever since have regarded as a case of hopeless apostasy.
After that Convention he labored for some two or three years to spread atheism in Philadelphia, Pa., and elsewhere. He had found at the Convention in Hartford, the "God of nature"—which he and his fellow-deists worshiped—could not be defended any better than the "God of the Bible," whom they affected to believe was a most "outrageous" being; and he immediately went over to atheism: necessity compelled him to do so. That race he ran for a time; we know not how long, as we had not heard from him for several years. But, behold, the information comes to us from England this "brand" has been "plucked out of the fire." If such indeed is the fact, we have reason to adore and bless our gracious God for His abundant mercy. The only information we have on his return to a "right mind" is the following, which we take from The Methodist of this city.
"Mr. Joseph Barker, who has been noted for the number of times he has changed his religious opinions, and has been for many years past an avowed infidel, recently addressed a numerous assembly in Mirfield, England, on the death of Mr. Samuel Medley, saddler, Mirfield. He described the life of Samuel Medley, and characterized him as a good man—a man of prayer; and stated that he had visited him shortly before his death. His text was: 'Let me die the death of the righteous, and let my last end be like his.' After discoursing on this text in reference to Mr. Medley's death, he made reference to his own religious creed. He remarked that he had been very changeable, and compared himself to one who had wandered from the warm South, into the freezy regions of the North Pole, and into the dismal darkness beyond, where he had been lost to all, and to himself. He thanked God for his deliverance from such a perilous position, and he now avowed himself a Christian. With reference to his expulsion from the New Connection Methodist Society, formerly having preached at the New Connection Chapel, Mirfield, he said it was a very just sentence passed upon him."
"We rejoice in Mr. Barker's return to the acknowledgment of Christ. If his return is genuine, does he not owe it to himself and to Christianity, to visit America again, and proclaim his repentance as wide as he proclaimed his infidelity and atheism while here? especially in Hartford and Philadelphia? and thus to some extent undo the great evil inflicted on those communities. May God direct his course."
Sabbatarianism.
By Jesse Hiestand
BRo. WHITE : I gave a lecture on the law of God and Sabbath, some time since, in Merome, Ind., in C. U. College, of which N. Summerbell is President. He ridiculed me through the Gospel Herald, printed at Eaton, Ohio. I replied to the same, which called forth the following remarks from B. F. Summerbell, which I send you. As I see an article of his in our Sabbath paper, perhaps it should be known how he regards us.
Your brother. JESSE HIESTAND.
SABBATARIANISM.
Sabbatarians affirm that Christians ought to keep Saturday, the seventh-day Sabbath.127Sabbatarians have a paper of their own, in which to advocate their doctrine.
I propose that the question be fairly discussed, or excluded from the Herald.
In their paper, Christians who do not keep the seventh day are classed with them that steal.
We are not Sabbatarians, but Christians. We read the Scriptures, and believe on the Son of God. They read the Scriptures and believe in the seventh day. Let us pray for them; but as we love the truth we are not to open our doors to this hobby.
Also—If they can worship with us as Christians, then welcome them; but their seventh-day-advent-ism cannot be built on the foundation of the apostles and prophets.
Was Paul, or Peter, or John, a seventh-day Advent preacher? What they taught, Christians believe.
B. F. SUMMERBELL.
Providence, R. I., July, 1863.
[We would inform Bro. B. F. S. that our good Sabbatarian brother was writing in self-defense in the Gospel Herald, having been attacked first. We have no fears of the issue of Sabbatarian doctrine upon the readers of the Herald; truth loses nothing by discussion.—ED. GOSPEL HERALD.]
Obituary Notices.
DIED, in Orangeville, Wyoming Co. N. Y., June 17, 1863, my mother-in-law Elizabeth Barnum of small pox, aged 70 years and 10 days, after an illness of 8 days. Mother commenced keeping the Sabbath four years ago last spring. Many and strong were the efforts that she has since that time put forth to bring those within her gates to regard the holy Sabbath as it should be, and as she felt it must be, or herself would be a transgressor. And with her armor on battling for the truth, she died in the Lord. She now rests from her labors for a few days until the white cloud appears with its glorious and all conquering rider, Jesus.
A. M. ANTISDALE.
Died in Bangor, N. Y., Aug. 20, of inflammation of the bowels, Anna Sophia, youngest daughter of Bro. and Sr. H. W. Lawrence, aged 1 year and 2 months.
Bro. and Sr. L. deeply feel their loss, but are enabled to "refrain their voice from weeping, and their eyes from tears," in hope that their work shall be rewarded, and that their child shall come again from the land of the enemy. Discourse by the writer from 2 Kings iv, 26.
S. B. WHITNEY.
Starting Anew for the Kingdom
By Adaline J. Mills
From Sister Mills.
BRO. WHITE : I have many times been encouraged by reading the cheering letters in the Review, and I would say to the scattered ones that I am not discouraged, though I find it needs great care and watchfulness to be found doing right at all times and in all places. I feel more than ever determined to overcome and go through with God's remnant people. I feel to start anew for the kingdom. I thank the Lord daily that he ever permitted me to hear the third angel's message, and gave me a willing heart to receive it. It is my earnest desire to put away everything that is wrong or displeasing in the sight of God. I want to be wholly conformed to the will of my heavenly Father, and feel willing in all things that not my will, but his should be done. Though sickness, sorrow, and death, have invaded our family circle, and troubles have thickened around us, still I feel that God is good, and doeth all things well; and it is my earnest prayer that these afflictions which are for a time only, may serve to draw us nearer to him, and teach me to be more watchful over myself, that I may do all that I do to the glory of God.
I do feel to praise God and to consecrate myself anew to him. O, how precious are his promises, and doubly so when suffering affliction. I have been reading the Testimonies to the Church, and I feel that they are meat in due season. We ought to be very grateful to God for this gift which he has placed in the church. I know that I have many times been blessed in reading them, and trying day by day to follow their teachings.
Yours striving to be an humble follower of the meek and lowly Jesus. ADALINE J. MILLS.
Handy, Ohio.
Letters.
By D. T. Shireman
"Then they that feared the Lord, spake often one to another."
From Bro. Shireman.
BRO. WHITE: I would say to the brethren and sisters scattered abroad, that I am striving to make my way through this dark world of sin and sorrow to that better land, where the weary care-worn pilgrims ere long will find rest.
The pathway that lies before the remnant, is truly a narrow and rugged one, and were it not that Israel's God is able to save and to deliver even to the uttermost, our hearts would indeed fail us, as we view the great storm that is coming upon the earth. Although we may be called to pass through deep tribulation, and the world cast out our names, and scoff because we believe that Jesus is soon coming to take his faithful waiting ones home, yet let us ever remember that Jesus says, "Fear not little flock, it is your Father's good pleasure to give you the kingdom."
Dear brethren and sisters, let us strive to be of that little company, that shall be permitted to meet in that kingdom, where there will be no war nor bloodshed, no sorrow nor dying groans; but where the redeemed shall be, and sorrow and sighing shall flee away. While writing about the glorious prospect of getting into that blessed kingdom, my heart feels to say, Praise the Lord O my soul. His goodness endureth forever. For the past few weeks I have tried to live by the moment. I do want to be ready when Jesus comes. I cannot think of staying back in the city of destruction, I want an inheritance with the saints of God in the earth made new. As the poet says—
"I long to be there! and the thought that 'tis near,
Makes me almost impatient for Christ to appear,
And fit up that dwelling of glories so rare,
The earth robed in beauty—I long to be there!"
Yours striving to overcome. D. T. SHIREMAN.
West Union, Fayette Co., Iowa, Sept. 6. 1863.
Our Influence.
By Emma J. Maxson
THERE are thoughts, bright thoughts that slumber deep,
That a look, or a word may arouse from sleep;
And the influence vast, of that word to the soul,
Will endure while eternity's ages roll.
There's not a heart but where hidden chords
Respond to the music of gentle words,
While a thrill of rapture beams from the eye,
And the lips strive in vain to frame a reply.
There are buried hopes, and memories dear,
Carefully guarded in doubt and fear,
When a look may recall the hidden pain,
And buried memories live again.
There are gifted men whose throngs of care
Subdue their aims, till in dark despair
They wander in shadows dim, and lone,
Oh! give them a kind word, if but one.
God gave us this influence vast, sublime,
It pauses not for a moment's time.
Then pursue in wisdom the "narrow path,"
For from him that hath not, he'll require what he hath.
While to him that hath, to him will be given
A rich reward, a blissful heaven.
A home with the happy, the pure, and the blest,
Where the weary, and sad are forever at rest.
EMMA J. MAXSON.
Adam's Center, N. Y.
Sister Claflin’s Testimony
By Lavinia Claflin
From Sister Claflin.
BRO. WHITE: I esteem it a privilege to cast in my mite on the Lord's side. I love the Lord and want to tell it to the world. It is now ten months since I first heard Bro. Steward proclaim the truth of this message. I thought it a strange doctrine; but I studied my Bible and found these things so. It was a long time before my wicked heart would bow before God's holy truth. When I had become almost persuaded to be a Christian, Bro. Steward preached on the subject of idols; that it was the duty of all who loved the Lord to give up their coffee, tea, and tobacco. Oh what a blow was this! I who had been a slave to my pipe and tobacco for nearly thirty years, from infancy almost, and tea all my life, could I give them up? My health had been very poor for a number of years, and some of my friends advised me not to give them up; for they thought I could not live through it; but I made up my mind that in the strength of Israel's God, I would give them up and worship the only true and living God; and I can now ascribe glory, honor, praise and power, to him who has given me the victory. I have found a balm in Gilead. I have found a Physician there. My health is much improved. My mind clearer, and I am determined to use all my ransomed powers to obey my Heavenly Father's commands. Pray for me, that I be not again entangled in the yoke of bondage.
Yours, waiting for Christ.
Lavinia Claflin.
Lemonweir, Wis.
Brother Loughborough’s Testimony
By John Norton Loughborough
From Bro. Loughborough.
Bro. White : Through the goodness of the Lord I am spared in these perilous times, to give in my mite of testimony, upon the Lord's side. I feel truly to praise him for his long suffering, in sparing me until I saw the light of the third angel's message. I love the precious truth and wish that all could see it; but this I cannot expect, for many will go in the broad road, while few go in the narrow way.
It is three years last May, since my companion and myself commenced keeping the Sabbath of the fourth commandment, and we have never been sorry since we commenced, that we embraced it, but have been sorry many times that we have not kept it better. By the help of the Lord we will arise with the message, and double our diligence that we may be found without spot or wrinkle or any such thing, that we may stand having our loins girt about with truth, waiting for the Lord when he shall return from the wedding, that we may go in and sup with him. I love the Review, and all the doctrines it advocates, and hope with its Editor and dear readers to stand at last upon the mount Zion.