We term present truth that truth which is especially applicable to the present time, and which relates to the immediate coming of Christ and a preparation to meet him. It may seem strange to some that we should propound such a question as this with reference to Bible truth. But our apology is that the force of truth is sometimes evaded by the idea that we should unite on the essentials.
We claim there was to be a present truth in every age, especially at the close of each dispensation. In Noah’s time it was present truth that a flood was coming and that a special preparation was needed to meet it. It was the duty of Noah to preach this truth, and it was the duty of those who heard Noah to receive it; and for not receiving Noah’s testimony, the masses of the antediluvians perished in the waters of the flood.
At the close of the Jewish dispensation, the present truth was that the Messiah was about to make his first advent, and that the people should prepare to receive him. John the Baptist was raised of God and filled with the Holy Spirit to proclaim this message; and those who rejected it rejected the counsel of God against themselves.
And we solemnly believe from the teachings of the Holy Scriptures that such will be the case at the close of the Christian dispensation, just before the second coming of Christ. And we claim that our faith is reasonable as well as scriptural. Christ will be as sacred and honorable when he comes the second time as he was when he came the first time. If it was necessary to proclaim his first coming, it will also be necessary to proclaim his second coming. And if a special preparation was required to meet him at his first advent, when a large door of mercy and hope was to be opened to the world by his life, death, and intercessions, will not a more special and thorough preparation be needed to meet him at his second advent, in connection with which human probation will close, and the final judgments of God shall fall upon a guilty world? And if the first advent was precious because that by it the foundation of our hope was to be laid, how shall we regard the second advent, which brings salvation in the final sense and the consummation of our hope?
But if the message that is applicable to these times is uncalled for and nonessential, then we are forced to adopt the following conclusions:—
It was not essential for inspired men to write the numerous prophecies relating to our times. Then we need not understand these prophecies, and they were written in vain and are unprofitable. Then the truthfulness of Christ is impeached when he promises to send his Spirit to guide into all truth and show of things to come, John 16:13, and when he declares that man shall live by every word that proceedeth out of the mouth of God. Matt. 4:14. Then God deals in nonessentials, and man’s judgment is above that of his Creator, and man has a right to set aside a large proportion of the word of God. Then it is unnecessary to proclaim the coming of Christ when he is near, and to tremble when the day of the Lord is at hand. Joel 2:1. We need not know when Christ is near even at the doors; Matt. 24:33; or watch lest he come upon us as a thief; Rev. 3:3; 1 Thes. 5:4, etc.; or be sober when the end of all things is at hand; 1 Pet. 4:7; or seek meekness and righteousness when the great day of the Lord hasteth greatly. Zeph. 1:14; 2:1–3. Then the keeping of all the commandments of God and the faith of Jesus is a matter of minor importance; and should not be mentioned at all. Rev. 14:12.
Then we need not grow in grace and in the knowledge of the truth, 2 Pet. 3:18, and be wholly sanctified and preserved blameless unto the coming of Christ, 1 Thess. 5:23; and when Bible knowledge increases, and additional light shines on our pathway, Dan. 12:4, 10, we may turn away from God’s blessings, and repay him for his goodness by not walking in the light. Or, perhaps, we may conclude that God has given us more rays of divine light than we need to guide us in this dark world. Then it was unnecessary for the sins of the last days to be pointed out and reproved in prophecy, 2 Tim. 3, etc., that the people might reform; and while it was right in past ages to warn cities and nations of coming judgments, now that the unmingled wrath of God is about to fall on the ungodly, a warning is uncalled for.
If present truth is nonessential, we need not understand the perils of the last days as described in prophecy that we may be better prepared to meet them; we need not show our love to Christ by longing to see him. Rev. 22:20. And if these conclusions are adopted as a commendable rule of conduct, then why not conclude that Noah and John the Baptist engaged in a superfluous work; for similar circumstances demand a similar course of action. Then Noah need not have been so definite in his preaching. He might have accommodated himself to the unbelief of his hearers, and there was no necessity of his building an ark. Such a course would have suited his hearers, and proved the ruin of the whole race.
And most of the Jews at Christ’s first advent would have been highly pleased with John had he been less definite in reproving sin, and had he proclaimed the coming of a Messiah adapted to flatter their national pride. But in pursuing this course, he would have failed to prepare a people to meet and receive the true Messiah.
If present truth is composed of nonessentials, then the evil servant who said, “My lord delayeth his coming,” and opposed those who proclaimed the advent near, acted the part of wisdom, and the wise and faithful servant who gave the household of faith “meat in due season,” was the one who should have received censure. Matt. 24, 45–51. Then the scoffers who were to arise in the last days and scoff at the idea of Christ’s immediate coming, should scoff on, 2 Pet. 3:1, etc.; for that idea is nonessential. Men may eat, drink, and be drunken with the cares of this life, as in the days of Noah. The church has no reason to rejoice when their redemption draws nigh, when their friends who sleep in Jesus are to be restored to them, and all the saints of all ages are about to receive the gift of immortality, and be saved from temptation, the fear of death, and from all that would mar their perfect bliss. Luke 21:28; 1 Thess. 4:16–18; 1 Cor. 15:51–55. And if it is extravagant and nonessential to go and meet the Bridegroom when he is near, Matt. 25, then angels erred and were extravagant when they came to earth and rejoiced in announcing his first advent; and all the angels of Heaven will make a great mistake when they escort him in grand display on his way to earth at his second advent.
Dear reader, can you indorse all these conclusions that force themselves upon us in claiming that present truth is nonessential?
D. T. Bourdeau.
Is the Promised Kingdom Real?
By Roswell F. Cottrell
It is promised in prophecy that in the days of certain earthly kingdoms, the God of Heaven shall set up a kingdom, that shall not be destroyed, but stand forever. Dan. 2:44. Jesus Christ, the Son of God, is to be the king, and the uttermost parts of the earth are to be his possession. Ps. 2:6-8. It is said that he shall have dominion from sea to sea, and from the river to the ends of the earth. Ps. 72:8. This kingdom is promised to those who love God, and believe on Jesus Christ. James 2:5. The time will come when it will be said to them, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Matt. 25:31-34. And the kingdom and dominion under the whole heavens, i. e., over all the earth, is to be given to the saints of God. Dan. 7:25-27.
But we are told of a spiritual kingdom, set up in the hearts of believers, and we are cited to the text that says, The kingdom of God is not meat and drink, but righteousness, peace, and joy in the Holy Spirit; and it is confidently set forth that there is sufficient evidence that the kingdom of God is not a real kingdom, consisting of a king, subjects, territory, and laws, as taught in the texts already referred to, and many more; but is merely a something invisible and intangible in the hearts of Christians; that this kingdom is already come to the Christian, and hence he has no interest in those prophecies that point out some future time of its coming.
Now I have no objection to the idea of the Christian having the kingdom of God in his heart, in the sense that Paul had his brethren in his heart, i. e., in his affections; 2 Cor. 7:3; neither that he should have Christ within him by the Holy Spirit, reigning supreme in his affections, and guiding the acts of his life. I humbly trust that I have the kingdom of God in my heart in both these senses; and this leads me to pray, Thy kingdom come; thy will be done on earth as it is in Heaven. But where is the text of Scripture that says that the kingdom of God is within Christians? It is not. The text which is supposed to prove this was addressed to the enemies of Christ, the unbelieving, captious Pharisees. Luke 17:20, 21. When they demanded when the kingdom should come, Jesus replied in substance that when it did come it would be without ostentatious parade, with the people saying, Lo, here, or there, but it would be suddenly within or among them, i. e., the people then living, the King appearing from Heaven like the lightning. Matt. 24:27.
But to evade the present truth, and to close the eyes to the signs of the times, Paul’s language in Romans 14 is quoted with as much gravity as Romanists quote “This is my body” to prove the doctrine of transubstantiation. “The kingdom of God is not meat and drink, but righteousness, peace, and joy in the Holy Ghost.” Therefore it is inferred that no real kingdom is to be expected; because Christians are in possession of it already. But should it be affirmed that the kingdom of Great Britain did not consist in beef and bread, coffee and ale, but in the righteousness of its laws and the consequent peace and happiness of its subjects, who would conclude from this that there was in reality no such kingdom as Great Britain? that the abstract principles, or emotions of righteousness, peace, and happiness, were the sum and substance, the beginning and end, and all that there is of any such kingdom? Who would assert in the face of history and geography that the British kingdom was a mere myth, having no real, tangible existence, but that whenever peace and joy are found, in the heart of an Arab or a Hottentot, there is the kingdom of Great Britain?
How is it that men of mind can, with such flimsy perversions as these, close their eyes, and deceive themselves in regard to the signs of the times and the near approach of that kingdom that shall break in pieces and consume all earthly kingdoms, and stand forever? Why should they desire to remain in darkness, so that the day of the coming King shall come upon them as a thief in the night? Why not rather choose to be children of the light? 1 Thess. 5:1-5.
R. F. Cottrell.
CHAS. L. BOYD
By Chas. L. Boyd
Nebraska.
HAVE been laboring in Dodge Co., Neb., for the past few weeks. Am holding meetings in two places. A few have commenced to keep the Sabbath. Dear brethren, pray for the prosperity of the cause here in this State.
My address is Hooper, Dodge Co., Neb. Shall be glad to hear from the scattered brethren of this State.
CHAS. L. BOYD
Dodge Co., Neb., Jan. 14, 1874.
Bowling Green, Ohio, Jan. 13, 1874
By E. B. Lane
Ohio.
NEARLY eleven weeks have elapsed since our meetings began, and the interest is as good as ever. Several have embraced the truth since our last report, making the number of converts not far from sixty. Many more are under conviction.
Have been obliged to cease labor nearly two weeks on account of sickness, yet the meetings have continued, the brethren holding eight meetings per week. All are workers. Bro. A. A. Hutchins was providentially here, and spoke in part of these meetings. Bro. Oliver Mears has helped much. Last Sabbath, seventy-three testimonies were borne in forty-five minutes, following a short discourse.
The “Young People’s Prayer-meeting” is a power. Two young men made a start at their last, and kept the following Sabbath. Older brethren do not attend. Their congregations number from thirty to forty. Nearly all pray and bear testimony, following each other in quick succession. I have never heard more thorough confessions made by older brethren. Personal injuries, profanity, falsehood, wrong influence that had been passed by for years, have been called up, and confessed by them with contrition of heart.
Our meetings have been in progress nearly three months. It seems a long time; but had they closed one or two weeks ago, much would have been lost. We are willing to remain as much longer, if we can only see the people continue to embrace the truth. While speaking, the power of God is felt by the congregation till scores are in tears. Some have spent nights in weeping and praying after returning home. They have struggled long with conviction, but have finally yielded. I can only praise God for what I have witnessed. Many neighborhood difficulties have been settled since these meetings have been in progress. Calls for labor are coming in from all around. Bowling Green village has offered a large hall, and invited us to come there. Have some idea of going as soon as it seems duty to close here. E. B. LANE.
Bowling Green, Ohio, Jan. 13, 1874
A Sister in San Diego Keeps the Sabbath
A SISTER writes from San Diego Co., Cal: Some of your books and papers were sent to me by some one. I began to read with prejudice, but I very soon discovered that it was myself that was in the wrong. I began to read in April, and commenced keeping the seventh-day Sabbath in July. My mother and myself are the only ones that keep it in this part of the country. We should be very glad to have some minister come here.
J. H. WAGGONER
By J. H. Waggoner
The Atonement.—No. 2.
THAT man has this innate sense of, and aspirations for, justice, cannot be denied; and that they are not gratified in the present state need not be further argued. My moral nature, my sense of justice, cannot be satisfied to see virtue trodden under foot; to see the libertine mocking over the grave of blighted hopes and broken heart; to see the priceless treasure of virtuous purity, around which cluster the fondest hopes of earth, sported with as a mere toy of little worth; to see honest toil sink unrequited, and hide itself in squalid poverty and a pauper’s grave; to see the vain, rolling in wealth accumulated by fraud and oppression; to see vice exalted to the pinnacle of fame; to hear the praises of him whose very presence is loathsome by reason of the filthiness of his iniquities; can I look upon these things with complacency, and say, This is right; this satisfies my sense of justice? No; but this is but a mere glance at the facts as they have existed, and will exist in the present state.
It cannot be possible that these aspirations, these discriminations of right and wrong, were placed within our breasts to be mocked—to look and long in vain. It cannot be that the Supreme One has placed moral balances in our hands to no purpose; that we are never to see a complete vindication of the principles of justice. We must accept the truth that God has a moral government. Our moral sense is evidence that we are within the limits of such a system. Our consciousness, or self-conviction of wrong, is proof to ourselves of our amenability to such a system. That we discriminate, as all do, between moral and natural laws, is proof of a recognition of the fact that there is a moral government. Thus, to look above nature—to acknowledge God as a moral Governor—is necessary in order to be true to our own natures, to the convictions planted in every breast. In this great truth our aspirations find rest. Here our sense of justice takes refuge; for a government is a system of laws maintained, and the very idea of a moral government leads us to look forward to a vindication of the right principles or laws now trampled upon. Why should we pronounce upon the nature or demerit of human actions, if there is no accountability for these actions? Our feelings of responsibility are but the expectations of a great assize in which wrong will be requited, and virtue and justice be vindicated. In this only do we find a vindication of the divine government in respect to the anomalies of the present state.
We sometimes find those who, in theory, deny the existence of moral wrong; their denial is founded mostly on the supposed inability of man to act with freedom of will, or except in a prescribed line. But they, as readily as others, condemn the actions of their fellow-men, and complain of any encroachments on their rights. But it is folly and injustice to blame any one for doing that which he cannot avoid. And as these plead for reason and against revelation, it cannot be made to appear reasonable that God bestows upon man a moral sense, and plants within us the monitor, conscience, to lead us to do right, and yet compels us to do wrong. We count the man immoral and degraded who disregards the distinctions of right and wrong; what, then, should we think of a Deity who would frame a system wherein these distinctions could not be preserved? And yet such is the case if man has no freedom to act. All but the utterly debased acknowledge the existence of right and wrong as principles; that it is right to regard our neighbor’s life and property; and hence, that he who disregards them does wrong. And all are conscious that the wrong we do is of ourselves, and no one seeks to throw it back to any other cause until his moral sense is perverted by selfishness and false reasoning. Akin to the above position is the oft-repeated assertion that God is so loving, so55kind, that he will not mark to condemn our aberrations from duty. This is contrary to, and of course a denial of, the declarations of Scripture. But let me ask the objector, laying the Bible aside, Where is your evidence that God so loves us? You surely do not learn from nature that love is the sole attribute of Deity. How came you by the idea that the Deity must possess love? Reflect on this. Whence do you derive your conceptions of love, and of its necessity in the divine character? Can you tell? Your only answer must be that they are intuitive; that you owe this conception to your own consciousness. You have, in a degree, an innate knowledge of the moral fitness of things; and according to this, you clothe the Deity with such attributes as your moral sense determines to be fitting to him. But, in the idea above advanced, you are only partially true to your consciousness or innate sense of right in awarding to Deity only love. Our judgment of the moral fitness of things, gives us as definite and clear conceptions of justice as of love. All the propositions established in this argument tend to this point. We are apt to lose sight of justice, and to exalt love, even in the divine character. This is quite natural with all who have any sense of wrong (and who has not?), for we feel the need of love or mercy, and are ever willing or anxious to screen ourselves from justice. But in this, as before remarked, we do violence to our moral sense, to gratify our selfish feelings. Can any one dispassionately reason and reflect upon this subject, and accept the idea of a God of even partial justice? The idea is alike repugnant to reason and to reverence. God must be strictly, infinitely just. Annihilation would be preferable to immortal existence in a universe governed by a being of almighty power, but lacking justice.
But it is humiliating to think that a word is necessary to prove to any human being that moral wrong exists. Must we enter into argument to prove that it is wrong to commit adultery, to steal, or to kill? To argue the question seems but to insult the sense of mankind. The question which invites our attention and which ought to command our earnest interest is, How shall existing evil be disposed of? How may criminals be rescued from the awful consequences of their violations of the law of Him who is infinitely just? The question is not as to how they might stand before a being of limited or partial justice, or even whether it would be possible to rescue them by suspending justice; but how they are to stand when justice is maintained and vindicated on the scale of infinity. In examining this question, only the plainest and most evident principles of government will be recognized, and the attention of all is invited to the examination, in which we think it will be shown that it is not possible to save a sinner without an atonement, unless it be by trampling justice and government under foot; that an atonement, such as is presented to us in the Christian system, is at once reasonable, merciful, and just, and is the only remedy for sin which does not lead to immorality.
J. H. WAGGONER
ABIDE WITH ME.
Abide with me; fast falls the eventide:
The darkness deepens; Lord, with me abide
When other helpers fail, and comforts flee,
Help of the helpless, O, abide with me.
Swift to its close ebbs out life's little day;
Earth's joys grow dim, its glories pass away,
Change and decay in all around, I see,
O Thou who changest not, abide with me.
Thou on my head in early youth didst smile,
And, though rebellious and perverse, meanwhile,
Thou hast not left me, oft as I left thee;
On to the close, O Lord, abide with me.
I need thy presence every passing hour,
What but thy grace can foil the tempter's power,
Who like thyself my guide and stay can be?
Through clouds and sunshine, O, abide with me!
Hold up thy cross before my closing eyes;
Shine through the gloom and point me to the skies;
Heaven's morning breaks, and earth's vain shadows flee,
In life and death, O Lord, abide with me!
Watsonville, California.
By Dudley Marvin Canright
I came to Watsonville, California, Oct. 1, and after working at farming about two months, I found my health sufficiently recovered to begin speaking again. So I hired a hall, and began meetings Dec. 12. The rainy season had now well set in, and I had plenty of mud and rain and dark nights to begin with. Yet a few came out, from fifteen to twenty the first week, from twenty to thirty the second week, about forty the third week, and from sixty to one hundred and sometimes two hundred now.
Though I have now given a full course of lectures, most of my present congregation have heard only upon the nature of man. I shall now begin back again for their benefit. Twelve have come out upon the Sabbath, and we have a Sabbath-school of over forty. The whole town is greatly stirred about these things, so that it is nearly the whole talk on the streets. The Methodist minister has helped us by preaching against the Sabbath. Others also are trying their hand at it. We hope for a few more souls here yet. Have obtained seventeen subscribers for the Review, and sold about $30.00 worth of books. I now hope by the help of God to be able to labor again as in the past. We are located here for the present.
Jan. 12, 1874. D. M. CANRIGHT.
J. B. GOODRICH
By J. B. Goodrich
Maine.
Since the close of our good camp-meeting, I have labored in the following places: Ipswich, Mass., Deering, Cornville, Bridgewater, Smyrna Mills, Monticello, Me. Eight have been baptized. Some new ones have embraced the truth, and others have become interested. Prejudice is giving way in the minds of some, and a spirit of candor is taking its place. Truly, this work is the work of the Lord, and it is destined to triumph. The third angel’s message will finally bear away the victory.
The tracts and pamphlets are doing a good work; and every Sabbath-keeper should cultivate the true missionary spirit, and send out the light and truth in all directions. There are some in almost every place that are inquiring after truth; and all can work if they will. Some have sent a few tracts to their friends, and, after reading them, those friends have sent back for more. What the result will be, He only knows who governs the universe and knows the secret counsels of every heart. “In the morning sow thy seed, and in the evening withhold not thine hand; for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good.”
J. B. GOODRICH
Hartland, Me., Jan. 1, 1874.
South Vineland, N. J.
By N. Orcutt
We have been for several weeks arranging for a residence in South Vineland, N. J. Meanwhile have held meetings as the way has opened. Have preached from one to four times a week, aiming more to remove prejudice than to present the strong, distinctive points of our faith, and dwelling considerably upon practical subjects. Have much prejudice to encounter. Two classes of Adventists (Church of Christ, and Age to Come) hold meetings near each other at Vineland every first-day. There are more than twenty that are, or have been, preachers in this township. It is one of the strong holds of spiritualism.
Evening after the last Sabbath, organized Systematic Benevolence. Fifteen, nine adults and six children, pledged $90 for 1874. The few here desire to be united to the N. E. Conference, that they may be prepared to enter more fully into the tract and missionary work, and share in the blessings and burdens of a united effort to hold up and scatter the truth. Cannot the General Conference Committee do something for us?
N. Orcutt.
South Vineland, N. J., Jan. 1874.
The True Missionary.
By H. NICOLA
I HAVE just read the first number of this sheet, and am much interested in it. This number alone is worth the price of the volume. It is just the paper for the times. I wish to call the attention of the brethren and sisters, especially in Iowa and Nebraska, to the importance of sending for the True Missionary. It ought to be in every family. Send for it at once, dear friends; you cannot afford to do without it. Time is short. The end is near. The world must be warned, and in order to do this, the last message must spread, and widen, and deepen, until the earth is lighted with its glory.
The True Missionary will doubtless treat more upon the ways and means of carrying forward this work than all the rest of our periodicals. My dear friends, in order to keep pace with this message, you must have the True Missionary.
H. NICOLA.
New England and Maine.
By S. N. Haskell
On the evening of Dec. 21, I left Battle Creek for the East. The 27th and 28th, I was at the quarterly meeting in Lancaster, Mass. Jan. 3 and 4, was at Deering, Maine, and the 10th and 11th, attended the general quarterly meeting in South Norridgewock, Me.
In each place there was an interest manifested on the part of some to draw near to God and obtain more of an experience in divine things. There are others who do not seem to see any special need of putting forth greater effort to raise the standard higher. Yet there are indications of a general coming up in the work of God.
There were tract and missionary meetings held on each first-day. It was very manifest that in this department of the work there is an increasing interest. The result of scattering our publications and obtaining subscribers for our periodicals is becoming manifest in many localities. In several places within the New England Conference, where much prejudice has formerly existed, there are individuals embracing the Sabbath. The truths of God’s word are taking hold of individuals in every community where a godly life by those who profess it has been exemplified, and where there has been a judicious distribution of reading matter.
Much interest was manifested in the call for 10,000 subscribers, both in New England and Maine. Although the money panic has seriously affected the financial interests of our people in these Conferences, yet, when the matter was simply referred to, the unanimous expression, both in private and public, was, “We can fill our quota of names and raise the necessary means.” Two brethren in the N. E. Conference at once put down $100 apiece, another $125, and a number $50, for the purpose of scattering tracts in new fields.
Maine also took a lively interest in the enterprise. Probably there is no State, unless it be Missouri and Kansas, where it is more difficult to raise means at the present time than in the State of Maine. Yet, when the brethren were asked if their Conference could raise $200 to send the REVIEW and Reformer to four hundred respectable families, and place them into reading rooms, there was a ready response of about $300, and it is thought that hundreds more can be raised by those who were not present. And now, while I write, the Secretary of the Tract Society in New England informs me that already there have been over six hundred names forwarded from this Conference to the Office, all obtained within the last two weeks. The remaining four hundred will be forthcoming. Maine will also fill her quota. It being the most difficult for these Conferences to do their respective proportion, there is no reason why the entire list of ten thousand will not be received before February, 1874.
These moves speak loudly that God is in this work, and that he has men and women who believe it. Money is of but little account, unless it can be used for the promotion of the cause of Christ upon the earth. Life is worse than a failure if it cannot be devoted to the saving of precious souls for whom Christ died. The fields are all white, ready for the harvest, and with the Spirit of Christ in the heart, souls can be reached in almost every place. It is the warmth and ardor of the “first love” that is needed in the cause of God, and an understanding heart that can tell when good cometh. Blessed is he that knoweth the joyful sound.
S. N. HASKELL.
J. H. WAGGONER
By J. H. Waggoner
Wisconsin.
I GAVE twenty-three discourses in the school-house in Hundred Mile Grove. The interest was good throughout. I made each discourse as comprehensive as possible, so as to cover the main ground of our faith in the time which I considered it consistent to remain. Having been requested to go to Indiana, I felt anxious to get there in time to do something before the winter closes.
A new responsibility rests upon the Hundred Mile Grove church. All who are now convicted of duty to keep the Sabbath are near enough to meet with them; will there be a general interest all around? There is scarcely a family within a circle of several miles in which there is not some interest on these subjects, and missionaries and tract distributors will find open doors and a readiness to converse and read in every direction. So far as I can observe, I have judged that there has not been much labor of this kind done in this part of the State, and an excellent opening is now before the members of the Tract Society in this district.
The members of the church very generally attended the meetings, and it was the opinion of the elder that as much good had been done to the church as to others. They have been trying of late to put away some difficulties which have troubled them in the past, and the meetings coming so soon after that effort, they were prepared to appreciate and to be stirred up by the evidences of the truth as presented to the world around them. May the Lord lead them to a faithful discharge of duty, that the curse of Meroz shall not fall upon them.
I have two appointments to fill in Lodi village, which will close my work here.
The Lord has blessed me much in speaking while I have been here. A severely cold spell prevented my doing as much visiting as I wished to do. I hope others will feel the burden of the work, and improve the opportunity thus offered.
J. H. WAGGONER
Lodi, Wis., Jan. 19, 1874.
Burnside, Wis.
By D. Downer
I have been laboring here about ten days. The congregations increase every night. Five are now keeping the Sabbath. Several others are favorable, and will soon obey I hope.
The little company at Modena, where I held tent-meetings, are growing in grace and humility.
I have never met more determined opposition than here. An opposition meeting is now being held in a school-house near by. The people have prevailed on two first-day (or no-day) Adventist ministers to come and oppose our positions.
The good work is prospering in the face of our enemies. I have never felt like humbling myself before God as now. I hope to recover from my mistakes, and work for the Lord in humility. I greatly need the prayers of all friends of truth.
D. DOWNER.
Burnside, Wis., Jan. 5, 1872.
Obituary Notices.
“Blessed are the dead which die in the Lord from henceforth.”
Died, in North Liberty, Ind., Jan. 9, 1874, after a short illness of five days, Bro. Jacob B. Styles, aged thirty-six years and four months. He leaves a wife and five children to mourn their loss. Words of comfort were spoken by Eld. Robinson (Methodist), from Dan. 12:3. Wm. R. Carpenter.
Died, in Albion, Boon Co., Neb., Dec. 26, 1873, of consumption, sister Emeline D. Clarke. Sister C. embraced the third angel’s message about four years ago in Grant Co., Wis., under the labors of Eld. I. Sanborn, and was a consistent believer. She awaits the resurrection of the just. M. Dugar.
Died, in Bledso Co., Tenn., Dec. 31, 1873, Aaron K. D., son of H. A. and M. J. Weatherbee, aged thirteen years, seven months, and twenty-nine days. Bro. and sister Weatherbee have long been in the truth, and their child loved the Sabbath. They mourn, but not without hope. O. Soule.