TOWER PUBLISHING COMPANY,
"BIBLE HOUSE"
ARCH STREET, ALLEGHENY, PA., U.S.A.
C. T. RUSSELL, EDITOR; MRS. C. T. RUSSELL, ASSOCIATE.
SUBSCRIPTION PRICE, $1.00 A YEAR, IN ADVANCE,
INCLUDES ALSO A SUBSCRIPTION, FOR ONE YEAR,
TO "THE OLD THEOLOGY" (TRACTS), QUARTERLY,
By Express Order, Postal Money Order, Bank Draft, or Registered Letter. Foreign only by Foreign Money Order.
N.B.—Those of the interested, who by reason of old age or accidents, or other adversity, are unable to pay, will be supplied FREE, if they will send a Postal Card each December, stating their case and requesting the paper.
Full particulars (so far as yet arranged) were given in our last issue, except to note that the entertainment offered includes pure water from artesian wells.
Responses so far received indicate that we will have a good attendance. Colporteurs, and those proposing to enter that work, should sacrifice something in order to attend. We expect a blessing and a fresh impetus to the general work. Let all the consecrated pray for themselves, and especially for all who shall attend the Convention, that selfishness and pride may be swallowed up in love and humility—that the blessing may be general.
BROTHER RABINOWITCH IN ALLEGHENY.
Joseph Rabinowitch, of Kishenev, Russia, is well known to our readers as by birth a Hebrew, but a convert to our Lord Jesus, who is laboring for the conversion of the Jews. He is stopping with the editor for a couple of days, resting. Mr. Moody was instrumental in bringing him to Chicago, with a view of having him aid in work for the Jews in that city.
Brother Rabinowitch addressed a meeting of about 500 Jews at Warszawiak's Mission in New York. (Hermann Warszawiak is a converted Russian Jew who is preaching Jesus to his country-men here.) In Chicago he several times addressed above 200 Jews, and on his way back he is to address about 600 Jews at Gaebelein's Mission in New York. We were agreeably surprised to learn of so many Hebrews in this country interested in Jesus as the Messiah—even though all are not converted to him.
When asked his opinion of the work being done for the Hebrews in the United States, Brother Rabinowitch said: "I am pleased with what I have seen; but it is rather raw yet. It needs more system, and a better system. My theory and plan are somewhat different; and I think better for reaching the heart of the Jew. I do not introduce the Jews into any denomination of Christians, nor to any creed of Christendom. Rather I introduce them to Jesus as the King of the Jews—their own brother, their own lineage. I show the fulfilment of prophecy in him; and seek to have them accept him as Redeemer and Messiah. I leave out all those special doctrinal features which separate the denominations of Christendom, and preach Christ Jesus the Jew, crucified as our Redeemer and resurrected to be our King, our Deliverer from sin and death, in God's due time."
We were forcibly struck with the fact that Bro. Rabinowitch's gospel to the Jews is so much in correspondence with our message to Christians.
The price of land about Jerusalem is something surprising when we consider that the place has almost no manufactures, very little foreign commerce, and that the city contains a multitude of poor people. Two acres that were sold in 1890 for $250 per acre sold in 1891 for $750; twelve acres sold in 1890 for $435 per acre sold in 1892 for $2,178; seven acres sold in 1886 for $363 per acre sold in 1892 for $6,534; two acres sold in 1886 for $1,200 per acre sold in 1892 for $3,000; half an acre sold in 1871 for $200 sold in 1892 for $3,700, that is, for the half acre; one acre sold in 1872 for $40 sold in 1892 for $12,000; two-thirds of an acre sold in 1886 for $100 sold in 1891 for $3,600; one acre sold in 1865 for $1,000 sold in 1891 for $24,000. These are not in one section or locality, but in different directions about the city, varying from one-fourth of a mile to one mile distant from the town.—Scribner's.
"A correspondent in Jerusalem informs us that the Sultan's government has again licensed Jewish real estate brokers and purchasers to acquire landed property in Palestine without being Mussulmen, and secures to all settlers the protection of the high porte and equal rights with the natives of the land. This opens that country to foreign immigration and will attract thousands from Roumania, Russia and Morocco." —American Israelite.
r1560 VOL. XIV. AUGUST 1, 1893. NO. 15.r1562 "KEEP THY HEART."
r1563 QUESTIONS ABOUT POLITICS, VOTING, ETC.
SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO
LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.
PUBLISHED IN ADVANCE, AT THE REQUEST OF FOREIGN READERS.
III. QUAR., LESSON VIII., AUG. 20,
ACTS 24:10-25.
Golden Text—"Watch ye, stand fast in the faith, quit you like men, be strong."—1 Cor. 16:13.
The clamor against Paul, started at Jerusalem, was a determined one, and his enemies persistently sought his life. This lesson finds him in Caesarea (Acts 23:23,24) before Felix, the governor of the province; and Paul, in the presence of his accusers—the high priest Ananias, with a deputation from the Sanhedrin and a professional advocate, Tertullus—was permitted to speak for himself. The charges brought against him were, (1) that he was guilty of sedition, and so of disloyalty to the Roman government; (2) that he was guilty of heresy; (3) that he was guilty of profaning the temple, and thus of affronting a religion which was under the protection of the Roman government.
VERSES 10-13. The first and last charges Paul positively denies, and challenges them for proof of their impious assertions.
VERSE 14. To the charge of what they call heresy he freely pleads guilty; but intimates that their calling it heresy does not prove it to be such. In those days, as well as to-day, the truth is generally classed as heresy. The truth never was, and never will be, popular, until the Kingdom of God is established in the earth. And yet all that is termed heresy is not truth. For instance, [R1564 : page 237] while the so-called orthodoxy of to-day, with all its confusion and contradicting testimony, its unscriptural and unreasonable claims, and its poor human philosophies, however popular, is manifestly untrue, there are other vain philosophies and human speculations called heresies, as truly they are, which go even farther astray from the Truth. The Briggs doctrine is one of these, and their number is constantly increasing.
But Paul's kind of heresy is the kind that all the saints should have—the kind which worships the one true God, believing "all things which are written in the law and in the prophets." The teachings of the Lord and the apostles never conflict with these; but together they form one harmonious system of divine truth worthy of all acceptation.
VERSE 15. The doctrine of the resurrection, both of the just and the unjust, at the second coming of Christ, was the Apostle's special theme. He defined it, showed it to be the legitimate result of the ransom paid for all mankind, and held it forth as the blessed hope for the Church and for the world, and bade the Church rejoice in the special privilege of the first resurrection. See our treatment of this subject in our issue of April 1st.
VERSES 17-21. With reference to the last charge, Paul brought forth the clearest proof of innocence. He was found in the temple purified, according to the Jewish ceremonial, which symbolized full consecration to God. And also in the presence of the Jewish council he had showed no disrespect, and this whole tumult had been excited by the strife of the two parties—the Pharisees and the Sadducees which composed it—when he declared his faith in the resurrection, which the Pharisees believe, but which the Sadducees deny.
VERSES 22-26. Paul improved his opportunity when brought before Felix, the governor—who was notoriously avaricious, cruel and licentious, and who, Josephus says, was one of the most corrupt and oppressive governors ever despatched from Rome to Judea—to reason of righteousness, self-control and judgment to come. And his reasoning was such as commended itself to the hardened sinner before him. Felix trembled with fear before his own self-accusations and in view of the judgment to come, although there was no repentance in his heart. The reasonable inference of a judgment to come is most manifest from the established truth of a just and holy and powerful God; but the world sees no reasonableness in the false doctrine of eternal torment, which Antichrist has invented to scare men into a profession of godliness and an assumption of its forms. But the true doctrine of a coming judgment, which will require men to render an account for all their sins against any measure of light, may well cause men to tremble when forced to consider their crimes, and the reasonable inference that God will not always permit sin to go unpunished, neither will he allow virtue to lose its reward.
r1564 "OUT OF DARKNESS INTO HIS MARVELOUS LIGHT."
TOWER PUBLISHING COMPANY,
"BIBLE HOUSE"
ARCH STREET, ALLEGHENY, PA., U.S.A.
C. T. RUSSELL, EDITOR; MRS. C. T. RUSSELL, ASSOCIATE.
SUBSCRIPTION PRICE, $1.00 A YEAR, IN ADVANCE,
INCLUDES ALSO A SUBSCRIPTION, FOR ONE YEAR,
TO "THE OLD THEOLOGY" (TRACTS), QUARTERLY,
By Express Order, Postal Money Order, Bank Draft, or Registered Letter. Foreign only by Foreign Money Order.
N.B.—Those of the interested, who by reason of old age or accidents, or other adversity, are unable to pay, will be supplied FREE, if they will send a Postal Card each December, stating their case and requesting the paper.
THE SEPTEMBER TOWER will probably be a double number, and may not be issued before the middle of the month.
From present indications it seems evident that our convention will be well attended;—addresses of intending comers are from every quarter of the Union, and from Canada. Let all come hungering and thirsting for righteousness (for a right life, as well as for a right faith); for only such have the promise of being filled. Come prepared to do good to others as you may find opportunity, as well as to get good from contact with others of like precious faith.
Some of the colporteurs write that they long to be there, but many of them fear that they cannot incur so much expense—boarding and lodging, in addition to railroad expenses. To all regular colporteurs, who for more than a month past have been giving their time exclusively to this work, we would say: This will be a special occasion! We want to meet and greet every one of you! It will be profitable to you, not only spiritually, but temporally; for after the meeting you can get instruction in the successful methods of colporteur work: instructions which will help you in coming years to make the work a success, and thus will greatly increase your talents as stewards. Therefore, if necessary to the meeting of your rail-road fare, we will give you a little longer credit on DAWNS. And, if you need it, your boarding and lodging expenses during the period of the Convention will be paid out of the Tract Fund. Surely come!
To all we would say: Bring none with you that you have not previously mentioned to us by letter, as our lodging quarters must be arranged for in advance. And please remember that only those who believe in Christ as man's redeemer, substitute, corresponding price, are at all invited. For what communion hath light with darkness, or believers with unbelievers? Make a distinction, therefore, between the clean and the unclean;—between those who stand washed by faith in the precious blood, and those who stand uncleansed, in the filthy rags of their own righteousness.
Uncertainty as to the number who will attend, and other matters, have prevented our completing arrangements so as to be able to give particulars at this date. But cards with instructions will be mailed, in due time, to all who write accepting the invitation. These should be preserved and brought along to the Convention. They will serve to identify you to the person having the lodging arrangements in charge. For further particulars see July TOWER, page 216.
MILLENNIAL DAWN, VOL. III., IN THE
GERMAN LANGUAGE.
Our readers will be glad to learn that our dear Brother von Zech, full of zeal for his country-men, that they should enjoy the meat now in due season, has just finished the translating and publishing of DAWN, VOL. III., Thy Kingdom Come.
The work is in every way very creditable. The prices are necessarily a little higher than the English, but still are lower than prices usually charged for similar works. In paper covers, 35 cents. You may have friends who cannot read English, or who cannot understand it so well as German. Remember these for such.
We have heretofore mentioned the fact that Brother Zech edits and publishes, in German, Die Ernte Sichel, semi-monthly. Having no knowledge of German, we cannot speak of it intelligently; but we are pleased to be assured by others that it is on the same line with ZION'S WATCH TOWER, and loyal to the doctrine of the ransom finished at Calvary.
Address, Sichel Publications Haus,
r1570 "CHRIST IN YOU, THE HOPE OF GLORY."r1565 THE OFFICE OF REASON
r1567 "A PECULIAR PEOPLE."
r1567 CATHOLICS, METHODISTS AND BAPTISTS TOGETHER.
SUGGESTIVE THOUGHTS DESIGNED TO ASSIST THOSE OF OUR
READERS WHO ATTEND BIBLE CLASSES WHERE THESE
LESSONS ARE USED; THAT THEY MAY BE ENABLED TO
LEAD OTHERS INTO THE FULNESS OF THE GOSPEL.
PUBLISHED IN ADVANCE, AT THE REQUEST OF FOREIGN READERS.
III. QUAR., LESSON IX., AUG. 27, ACTS 26:19-32.
Golden Text—"Christ, the power of God, and the wisdom of God."—1 Cor. 1:24.
For two years Paul remained a prisoner in Caesarea, during which time Porcius Festus was appointed in the place of Felix, as governor of Judea. As a judge, he evidently desired to do right, and also to conciliate the people and maintain peace.
As soon as Festus was installed in office, he was besieged by leading Jews, to send Paul to Jerusalem for trial, their intention being to murder him on the way. (Acts 25:1-3.) But Festus preferred to have the man tried before him, and told them they might come down to Caesarea and prefer their charges against him. This they did, but their false accusations were all refuted by Paul, who was permitted to answer for himself. Then Festus, anxious to conciliate the Jews, answered Paul, and proposed that, since the accusations pertained principally to the Jewish religion, he go up to Jerusalem to be tried. But Paul was on his guard, and having in his hand, as a Roman citizen, the power of averting the danger of the governor's compliance with the desire of the Jews, viz., the right of appeal to Caesar, he refused to be tried at Jerusalem, saying, "I stand at Caesar's judgment-seat, where I ought to be judged. To the Jews have I done no wrong, as thou very well knowest: for if I be an offender, or have committed anything worthy of death, I refuse not to die; but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar." (Acts 25:4-11.) The case was therefore postponed for a hearing at Caesar's judgment-seat, and Paul was to be sent to Rome [R1568 : page 254] under military protection.—Acts 25:12; 27:1.
Before the prisoner had been dispatched to Rome, Herod Agrippa, king of the country east of the upper Jordan, came to pay his respects to the new governor of Judea, and on hearing from him of the peculiar case of the Christian prisoner, against whom the [R1569 : page 254] Jews were so incensed, but against whom Festus was unable to formulate any charge to present before the court of Caesar, Agrippa consented to have Paul brought before him, that they might determine what charges to make against him.—Acts 25:25-27.
Accordingly, at a set time, Paul was permitted to speak for himself before the assembled royalty. (Acts 26:1-29.) With the respect and decorum due to the civil powers, Paul began his address; but he seemed to forget that his life trembled in the balance, while he used the opportunity to preach Christ. The address was full of logic, eloquence and pathos. He recounted the circumstances of his conversation, declared his zeal for the cause of Christ, showed this to be the cause of the opposition from the Jews, and attributed his protection thus far, and his liberty to preach the gospel in Caesarea for the past two years, to divine interposition and providence. So mightily did he show forth the truth and with such vehement eloquence, that with a loud voice Festus cried out, "Paul, thou art beside thyself: much learning doth make thee mad."—Verse 24.
The Apostle's reply was a clinching exhortation which almost persuaded even Agrippa to become a Christian; but how hardly the rich enter into the kingdom! During the two years in Caesarea Paul had witnessed to both small and great, but as usual with more effect among the small—the poor and middle classes.
His preaching was from the text book of the prophets, and was shown to be in harmony with all their teaching, so that those who truly believed the prophets must of necessity accept the fulfilment of their predictions in Christ. The force of this truth is seen in Agrippa's reply to his searching question—"King Agrippa, believest thou the prophets? I know that thou believest. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian"—for to believe the prophets is to believe in Christianity. The Lord's prophecy and promise of Matt. 10:18-20 was strikingly fulfilled to Paul.
As we read this account, the burning eloquence of this Christian orator seems almost to fall on our ears, and we seem to see the light of a countenance radiant with heavenly enthusiasm as the Apostle exclaims, "I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds."—Verse 29.
The conclusion of the examination was that no true charges could be made against the Apostle; and had he not appealed to Caesar he might have been immediately released. But nevertheless it was well that he had appealed to Caesar; for had he been released, he would again have been at the mercy of the Jews. During the two years of his detention in Caesarea he had enjoyed the greatest liberty to preach the gospel, all the while under the protection of the government as an imperial prisoner. And now he was to be conveyed under the same protection to Rome, to enjoy similar privileges for the truth. Thus all things worked for good in the furtherance of the gospel.
III. QUAR., LESSON X., SEPT. 3, ACTS 27:30-44.
Golden Text—"God is our refuge and strength, a very present help in trouble."—Psa. 46:1.
This chapter finds Paul under a military guard, in company with other prisoners, on his way to Rome to appear before Caesar's judgment-seat. The journey which can now be accomplished in a few days with improved steam navigation, then required as many weeks—sails and oars being the only propelling powers. In this case, the journey was an eventful one, and one of special blessing to all on the ship, because one of the Lord's elect was on board, and God was with him, making every circumstance of his consecrated life a blessing to himself and others.
The strange prisoner, against whom no real charges could be made out (Acts 25:27; 26:31,32), found favor in the eyes of the captain of the guard, and by his permission enjoyed special liberties which he used for the comfort and cheer of the believers at Sidon. (Verse 3.) When a great storm overwhelmed the vessel, threatening shipwreck and death to all on board, this calamity was made the special occasion of a gracious message for all from God, through, and on account of, his faithful Apostle. The angel of God stood by him, saying, "Fear not, Paul; thou must be brought before Caesar: and lo, God hath given thee all them that sail [R1569 : page 255] with thee." That is, on his account, all the passengers and crew should escape with their lives from the wreck.—Verses 23,24,34,44.
The lesson which we are warranted in gathering from this circumstance is a very comforting one, viz., that God is not unwilling to let some droppings of his favor fall upon those associated with his saints—not because they know him or seek his favor, but because he so loved the world that he not only gave his Son to redeem them, but he thus sends to them his living witnesses to bear testimony of his love and grace, and to call them to repentance, that they may place themselves in a proper attitude to receive his favor. This remarkable interposition on behalf of Paul and his fellow-passengers was an impressive lesson never to be forgotten—a testimony to the power and love of God.
In view of God's willingness, thus manifested, to show favor to those associated with his people, even though they know him not, it is plainly our privilege to request such favor toward our dear ones who are yet aliens to the commonwealth of Israel, and even enemies. But in so doing, let us not forget that severe chastenings of such are often, necessarily, the only marks of favor which divine wisdom can bestow for the good of the wandering and erring. And for these we should therefore be thankful, and not repine against the kind providence which discerns such necessity. While the heavy strokes of discipline fall upon the erring for their correction, God's children, through whose interposition they are thus specially brought under divine supervision, must endeavor to take God's standpoint in viewing the necessities of the case, and thankfully say, Amen! to all his wise, though often severe measures.
Sometimes, as in the instance of this lesson, the favor shown to the unconverted associates of the saints is a more manifest favor; but in either case, like Paul, we should co-operate with God to the end of enforcing and emphasizing the lesson.
VERSES 30,31 show that Paul understood the promise of God revealed in the vision (verse 24) to be of necessity subject to certain conditions—viz., that the deliverance would not be forced upon them, nor would it be granted to them without their co-operation. The promise presupposed both the desire and the effort of all to obtain deliverance, which desire and effort would, by divine interposition, be rewarded with success. But when the effort of the crew, which had assumed the responsibility of bringing the vessel into port, was directed to a mean and selfish purpose which ignored their responsibility and sought only to save themselves and leave the rest to their fate, Paul understood that God would be a party to no such selfish course, and he therefore told the soldiers that, notwithstanding the revelation of the vision, they would perish unless these pursued the proper course of sticking to the ship and making use of the means for averting the impending disaster. This teaching of the Apostle is quite contrary to the ideas of some Christians to-day who excuse themselves from active co-operation with God, idly expecting him to work miracles on their behalf. But such is not God's purpose; and the apostles taught quite to the contrary.
The soldiers took immediate measures to frustrate the selfish scheme of the shipmen by cutting the ropes and letting the life-boat drift away, that so the crew would be obliged to use their efforts for the salvation of all; and in the use of their utmost means and efforts God saved all. Doubtless the impression made upon the minds of all was a deep one, which will be remembered when, in the times of restitution, they are brought to a clearer knowledge of Jesus Christ whom Paul preached unto them.—Acts 3:19-21.
VERSES 33-36 bring into marked contrast the comforting faith of the children of God and the disquiet and unrest of those who lack that faith. Yet the steady faith of the Christian in the midst of trials is an inspiration, as well as a testimony, to those of the world about them. All the frightened and weary passengers and crew took courage from Paul's words and example, and were strengthened. "Ye are the light of the world," said the Master, "let your light shine." The poor world has its heavy load of sorrow. Give them all they will take of your comfort and cheer.
VERSE 42 again reminds us of the contrast between ignoble selfishness and benevolent love. The soldiers were plotting to kill their prisoners, Paul included, lest they might escape, and they, according to Roman law, might have to forfeit their own. From this plot, also, Paul and those with him were saved, through the favor of the centurion, and all, by the blessing of God upon their efforts, reached the shore in safety.
In considering this lesson we are forcibly reminded of the Apostle's advice to Timothy (1 Tim. 4:16)—"Take heed unto thyself [unto thy walk and conversation before men], and unto the doctrine [—Declare it and defend [R1570 : page 256] it on every proper occasion]; for in doing this thou shalt save both thyself and them that hear thee [from sinking into error and sin and reaping its bitter consequences]."
III. QUAR., LESSON XI., SEPT. 10, ACTS 28:20-31.
Golden Text—"I am not ashamed of the gospel of Christ."—Rom. 1:16.
The apparent misfortune which cast the shipwrecked crew upon the little island of Melita became another occasion to the Apostle for bearing effective witness for Christ, and both Paul and all that were with him, and the simple islanders, also, were blessed. (Acts 28:1-10.) Departing thence, other Christians were met, encouraged and blessed—at Puteoli, and possibly at Syracuse and Rhegium; and, nearing Rome, the welcome faces of brethren who had come to meet him were seen at Appii Forum; and Paul thanked God, and took courage.—Verse 15.
The Apostle's first step, after his arrival and settlement in Rome, with the large measure of freedom he enjoyed by the favor of the Roman authorities, was to call together the chief of the Jews in Rome, desiring as heretofore to present the gospel "to the Jews first, and afterward to the Gentiles."
In verse 20 we mark the wisdom manifested in his manner of presenting the subject, declaring and showing that for the hope of Israel he was bearing those chains. And what was the hope of Israel? It was in the promise of a Messiah and the establishment of his kingdom—the very thing that Paul was continually preaching, showing that the promise of his coming had been fulfilled, and that his kingdom would just as surely be established. At the first interview he merely prepared them for a subsequent opportunity to hear the gospel, wisely awakening in them a desire to hear more of his doctrine. Then, at the appointed time, he was ready with all his strong arguments, and spent the day from morning till evening preaching Jesus unto them from the text books of The Law and The Prophets.—Verse 23.
It is very noticeable that, though Paul was careful to present the subject in a manner least calculated to stir up Jewish prejudices, his caution did not keep back the truth. He gave it to them in due time and order, but with all its native force, and let it do its separating work, as it always does. His reasoning was close, Scriptural and cumulative in its power. He reached conclusions, and placed the issue fairly before his hearers; and when they cavilled and rejected the truth he boldly applied to them the rebuke of the Prophet Isaiah (verses 24-27), a rebuke which the Lord so frequently applied to Jews. He then declared his subsequent purpose to be, to turn to the Gentiles, who should enjoy the privilege of which they had judged themselves unworthy. (Verse 28.) The rebuke of the Prophet was much more weighty to them than any words of his own would have been; for the Jews had not learned to recognize the inspiration of the apostles. From this suggestion we may all learn the wisdom of using the words of inspiration in preference to our own.
Paul's two years in Rome, awaiting the due processes of the law—the arrival of witnesses from Jerusalem, the formulating of charges, etc.,—were years of special advantage to the work of the Lord. Here Paul was for the time safe from his enemies, the Jews, and free, under the protection of his lenient and favorably disposed captors, to preach the gospel to all who would hear, both Jews and Gentiles.
The opportunity was faithfully used. Here he preached the gospel of the Kingdom, and taught the doctrines of Christ with all confidence and freedom; from here he wrote and sent letters to distant Churches; and he prayed for them (Eph. 1:16; 3:14; Phil. 1:4,9), and sent messengers and helpers to them. (Eph. 6:21; Phil. 2:19,25.) The epistles to the Ephesians, Colossians, Philippians and to Philemon were all written from Rome.
We have no definite account of the Apostle's course after his liberation from captivity in Rome, except what may be gleaned from his epistles. The meagre references of history indicate that he afterward went to Spain, and again to Greece and Asia Minor; and that it was a second imprisonment at Rome that terminated in his execution. All evidences concur that he was a wonderful soldier of the cross. He was faithful to the Truth and to the work of the Lord to the end of his course, and left a shining record for our study and imitation.