TIME was when the first day of the week was not observed as a Christian institution. Allowing it the utmost antiquity which its most fervent friends will claim, we cannot go back beyond the resurrection of our Saviour, not eighteen hundred and fifty years ago. Previous to that time, another day, the seventh day of the week, was observed as the Sabbath by that people whom God had set apart to preserve a knowledge of himself and of his truth in the earth.
While some confusion of ideas prevails in regard to what effect the change from the Jewish to the gospel dispensation has had upon the Sabbath, some believing it to be unaffected, and others supposing it to have been abolished, the majority believe that it has been changed. And so we find in all Catholic and Protestant countries, that all who keep any Sabbath at all, excepting a few who keep the seventh day, observe the first day of the week. And most of them do it on the ground that this day occupies in this dispensation the same position that the seventh day occupied in the old, and that its observance rests upon the same authority.
This is certainly a very remarkable change. And the bare suggestion that this change is not in accordance with the will of God, nor in harmony with his word, is enough to raise the query in very many minds, How, then, has it come about? Who has thus changed the Sabbath? By what means has this revolution been accomplished? And not a few attempt to forestall all inquiry on this point by claiming that the fact that such a change has been made, is itself sufficient evidence that God has wrought it.
But this is altogether too hasty a conclusion; for Satan has not been asleep these eighteen hundred years; and it has been only by the most diligent care that anything has been preserved to the Christian church free from the taint of fatal corruption.
It is not the object of this article to enter into an examination of any of the Scripture evidences for or against the change; for this would involve an extended discussion of the Sabbath question from a Bible point of view; nor is it designed to show the particular steps by which the change has been brought about; for this would involve an examination of the history of the Sabbath from apostolic times. We only inquire here respecting the agent or power which has been employed in this work. Most Protestants claim that this change was made by Christ and his apostles. But a rival claim to the honor of this work here comes in from the man of sin, the papacy; hence the issue; and it becomes a very important point, and one which has quite a bearing on the character of the institution, to determine whose work it is—that of Christ or anti-christ.
It will be conceded on all hands that a change of the Sabbath involves a change of what is usually regarded as the moral law, that is, the ten commandments, or decalogue. The law which required of Israel the observance of the seventh day of the week, as the fourth commandment certainly did under that dispensation, could not at the same time enjoin upon them the keeping of the first day of the week. Nor can it enjoin this observance upon us, unless it has been so changed as to demand such a service. If there has been no change, it demands of us exactly what it did of Israel.
But if the first day is the divinely appointed Sabbath of the fourth commandment for this dispensation, then the new and unwritten version of the ten commandments for this dispensation so reads as to require the observance of that day.
The question then resolves itself simply into this: Who has changed the law of God? Who was competent to do it? No one except the Father, or his Son, who was associated with him in the creation and the government of the world. Respecting the attitude which Christ should bear toward the law of God, the prophet Isaiah says: “He will magnify the law, and make it honorable.” Isa. 42:21. To abolish it, as though it was no longer worthy of existence, or to change it, as if it had previously been imperfect, would not magnify it or make it honorable. Christ did neither of these things. Speaking himself of the law of God through the psalmist, he says: “I delight to do thy will, O my God; yea, thy law is within my heart.” Ps. 40:8. These expressions denote no hostility on the part of Christ against his Father’s law. We are therefore prepared to hear him declare in his very first sermon that he came not to destroy the law, and that not a jot or tittle should pass from it till heaven and earth should pass, not the smallest fragment should perish, nor the least item be changed, through any work of his.
There is a power, however, brought to view in prophecy, which has to hold a very different relation to God and his law. This power was to speak great and blasphemous words against the Most High, wear out the saints of the Most High, and think to change times and laws. It is symbolized by the little horn of the fourth beast of Daniel 7; and that symbol all Protestants agree in applying to the papacy. That power which would blaspheme God, and wear out his saints, would be just the power to undertake to change his law. So the prophet expressly specifies on this point: “He shall think to change times and laws.” These laws must certainly be the laws of the Most High. To apply it to human laws, and make the prophecy read, “And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change human laws,” would be doing evident violence to the language of the prophet. But to apply it to the laws of God, and let it read, “And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and shall think to change the times and laws of the Most High”—then all is consistent and forcible. The Septuagint, the Danish, and the German Bible, read, “the law,” in the singular, which more directly suggests the law of God. So far as human laws are concerned, the papacy has been able to do more than merely “think” to change them. It has been able to change them at pleasure. It has annulled the decrees of kings and emperors, and absolved subjects from allegiance to their rightful sovereigns. It has thrust its long arm into the affairs of the nations, and brought rulers to its feet in the most abject humility. But the prophet beholds greater acts of presumption than these. He sees it endeavor to do what it was not able to do, but could only think to do: he sees it attempt an act which no man nor any combination of men can ever accomplish, and that is, to change the laws of the Most High. Bear this in mind while we look at the testimony of another sacred writer on this very point.
Paul speaks of the same power in 2 Thess. 2; and he describes it, in the person of the pope, as the man of sin, and as sitting as God in the temple of God (that is, the church), and as exalting himself above all that is called God, or that is worshiped. According to this, the pope sets himself up as the one for all the church to look to for authority in the place of God. And now we ask the reader to ponder carefully the question how he could exalt himself above God. Search through the whole range of human devices; go to the extent of human effort; by what plan, by what move, by what claim, could this usurper exalt himself above God? He might institute any number of ceremonies, he might prescribe any form of worship, he might exhibit any degree of power; but so long as God had requirements which the people felt bound to regard in preference to his own, so long he would not be above God. He might enact a law and teach the people that they were under as great obligations to that as to the law of God. Then he would only make himself equal with God. But he is to do more than this; he is to attempt to raise himself above him. Then he must promulgate a law which conflicts with the law of God, and demand obedience to his own in preference to God’s. There is no other possible way in which he could place himself in the position assigned in the prophecy. But this is simply to change the law of God; and if he can cause this change to be adopted by the people in place of the original enactment, then he, the law-changer, is above God, the law-maker. And this is the very work that Daniel said he should think to do.
(To be continued.)
THE SABBATH.
By A. S. Hutchins
WAS designed to be a blessing to man in all ages. It is a commemorative institution, reminding us in its weekly return, of the handy works of the Creator, as manifest in the creation of the world. In divine beauty and matchless splendor, his infinite wisdom and boundless goodness, are herein revealed. So that, with one anciently we may say, "O how great are thy works! and thy thoughts are very deep."
The apostle says, "The invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead." Rom. 1:20. The man then who dares deny the existence of God, or he who hath said in his heart there is no God, is "without excuse." All nature testifies to this, the heavens above, the earth beneath, the existence of man and beast, and the fowls of the air. Turn our attention in whatever direction we will, we see overwhelming evidences of this great, grand, and clearly revealed truth; which is the foundation of all true religion, the center and object of the Christian's hope. On this point, well does inspiration say, "A brutish man knoweth not; neither doth a fool understand this." Ps. 92:6.
As we love God, love to retain him in our minds, meditate upon his holy character, and reflect upon his works; as they come from his hands in perfect beauty and order, shall we not love his holy Sabbath, the sacred rest-day of the Most High, which points us back to the bright and glorious morn, when "the morning stars sang together, and the sons of God shouted for joy?"
"Awake, my heart! my soul arise!
This is a day believers prize."
And shall we not prize it? Shall we not be grateful for the light and truth on the Bible Sabbath, while the great majority of professed Sabbath-keepers observe another day, with another reason as a basis, than that set forth in the fourth commandment? Praise God for Bible truth on the Bible Sabbath. May we observe it as the Bible directs, and receive the reward promised in God's sacred word. And finally may we be prepared to celebrate this sacred day, the gift of Heaven, in the earth made new, when all flesh shall come, from one new moon to another, and from one Sabbath to another, to worship the Lord of hosts. "And blessed be his glorious name forever; and let the whole earth be filled with his glory. Amen, and Amen."-A. S. Hutchins.
Faith and Fear.
By James White
TRUST NOT IN RICHES, BUT IN THE LIVING GOD.
IN a former article we have shown that Christ, in his sermon addressed to his disciples in the presence of a multitude of people, as recorded in the twelfth chapter of Luke, held up before his chosen ones in widest contrast the confidence of willing faith and the fear of unbelief. In this article we call attention to the solemn charge to the rich that the great apostle charges his son Timothy to give to them. Paul says:—
"Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life." 1 Tim. 6:17-19. In briefly commenting upon the foregoing words of the apostle, we will notice the following points:—
1. The rich are charged not to be high-minded. The apostle does not here by any means warn against that elevation of soul which raises the mind and heart above a life of sin to obedience, holiness, and heaven. But he strikes at that shallow pride and cruel power of money which frequently exalts its possessors to an imaginary hight they are not qualified to maintain in society. There is power in wealth. Money will give some men influence and position, who are destitute of nearly every qualification that makes the real gentleman. Wealth leads some men to despise the poor. And while poverty tends to humbleness of mind, riches will fill the most shallow minds, and these unfortunate persons become puffed up by the devil. Hence the rich are charged first to guard against becoming high-minded.
2. They are also warned not to trust in riches. No rich man ever thought of trusting in his riches for eternal life, hence the men of this world trust in their riches to sustain them in this life. They pile up wealth, and then lean upon it as their only support.
3. Earthly riches are uncertain. The apostle warns against trusting in uncertain riches. Here the uncertainty of this world's wealth is held in contrast with the certainty of immortal wealth. Those who trust in this are liable to be taken from it by death, or that may be swept away from them. But those who have their treasure laid up on high, have the double assurance that it will be secure for them, and that they will be secure to enjoy it in the life to come.
4. The rich are charged to trust in the living God for life, health, food, and clothing as verily as the poor. The apostle would set before us the uncertainty of earthly supports, and that all, rich and poor, must trust in God for this life as well as the life to come. Men and things fail us here, but God fails the obedient, trusting soul never.
5. God is willing that his children should enjoy the good things of even this life. And only he who makes a sanctified use of them really enjoys them. And our kind Father does not give us these earthly blessings grudgingly and stintedly, but in the language of the apostle, it is he "who giveth us richly all things to enjoy."
6. The true child of God and heir of eternal life will not covetously and selfishly hoard the good things of this life, but will, in the words of the apostle, "do good" with them. God makes his people his stewards of those things with which he blesses them, and it is their duty to faithfully use of their abundance to bless the needy and to advance his cause.
7. It is their privilege to be rich here, not, however, in the uncertain wealth of this world, but in faith that works by love to the purification of the heart. The true Christian's works are the measure of his faith. And who fills up his life with good works has as the mainspring of his actions the riches of saving faith.
8. He is charged to be ready and to keep himself ready to distribute of that with which the Lord has blessed him. This readiness means more than willingness. The stewards of the Lord should not suffer their Lord's money to be invested where they cannot command it when his work and cause demand a portion of it. The several branches of our growing cause demand the investment of a large amount of means, and calls have been made to those who had means at their command to loan it without interest to our Publishing Houses, or College, or our Sanitarium. These institutions have been truly represented to be safer for the principal than the best bank on the continent. As proof of this statement, we cite the fact that for the period of a quarter of a century we have received deposits and given the incorporation's notes, and no person has lost a single dollar.
Those persons who have had their means thus deposited have been "ready to distribute." All they had to do when duty was presented before them to give of their means for the support of some branch of the work was to order the appropriation made and the amount charged to their account where deposited. But others have thirsted for interest, or the profits that might arise from good investments, and have placed their means where changes in the times have made it impossible to collect a portion when wanted. These are not only unready to distribute, but many have lost by failures of banks and in business generally, so that they have brought perplexity upon themselves and sustained losses of principal and interest, besides the loss of a blessing here and a reward hereafter in consequence of not being ready.
9. The children of faith are charged to willing to communicate. A certain brother understood this injunction to mean letter-writing, so felt a burden to address long letters of little importance to his brethren; but this was one of the mistakes of his life, which was marked with covetousness. Paul is not speaking of epistolary correspondence in this chapter, but is speaking of the duty of communicating worldly treasures to feed the poor and to advance the cause of God. And this duty should not be done grudgingly nor with a stingy hand, but willingly and liberally.
10. The result of a life of faith sustained by good works is expressed in these important words, "Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life." In putting up a building a good foundation is of the first importance. The foundation which the obedient, trusting soul lays up in store is for himself against the time to come. During the period of probation he is laying this foundation upon which he may safely stand in the time of trouble, the pouring out of the last plagues, and in the judgment of the great day. Upon this foundation which raises him above the perishable things of this world he may reach up and lay hold on the gift of eternal life.
But those who live for this life only, and neglect to build the sure foundation of faith and works for the trying scenes of the close of this world's history, will then sink in the mire of the unbelief that they have been cherishing during the time of their probation. These have deprived themselves of many of those things which the Lord has given to be enjoyed. Their minds have been pressed with cares and anxieties in their eager graspings for the things of this life, without the grace of God to comfort and sustain, while their physical strength has been exhausted, bringing them prematurely to the feebleness of age, and they have no foundation for the time to come. What a mistake to thus lose both worlds! May God have mercy, and save his people from this terrible mistake, and help them to build sure and fast during the remaining hours of probation. J. W.
Worldly Policy.
"There is that scattereth," says the wise man, Prov. 11:24, "and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty." So there is a worldly policy in high repute among men as shrewdness and dexterity of management, of which the Christian would do well to beware, lest that also tend to poverty and loss, not only in spiritual things but in temporal also.
When Abram and Lot could no longer dwell together on account of the increase of their herds and the strife that arose between their herdsmen, Abram proposed a separation, and gave Lot his choice of the land, saying that if he would go to the left, he would take the right, or if Lot preferred the right he would take the left. With this latitude accorded to him, Lot lifted up his eyes to see what portion of the country afforded the best prospect for his prosperity. He beheld the plain of the Jordan, that it was well watered everywhere, even as the garden of the Lord. Gen. 13:10. This portion of the country afforded him the most brilliant prospect of success in his temporal affairs.
No doubt he thought he should do far better there than in any other place. The country was well watered; it was like the garden of the Lord, or the land of Egypt; it would afford easy sustenance to his numerous flocks, and enable him to rise rapidly in opulence and influence in the world.
In Lot then, if we do not misjudge, we have an instance of a man pursuing that line of policy which worldly wisdom would dictate at the expense not only of the interests of others, but of his own spiritual interest also. For Lot seems to have had no care for the prosperity of Abram, nor to have regarded the associations into which he would be thrown with the wicked inhabitants of Sodom. And the inspired record seems to have had an eye upon this very thing, when it significantly states right in connection that the "men of Sodom were wicked and sinners before the Lord exceedingly."
Lot chose his own course of action, and with the sequel all are familiar. He was fortunate in being himself righteous to that degree that the Lord had a care for him, and was unwilling to abandon him to his course, but chose to save him in the only way probably in which it could be done, viz., by crossing and disappointing his worldly spirit and expectations. Prosperity did not attend him. Once he went into captivity; and finally we behold him hurrying away from Sodom with his two daughters only, his riches, his flocks and his herdsmen all gone, and even his wife overwhelmed in the ruin that overtook the guilty inhabitants of the place. An instructive issue truly to all those who would be inclined to pursue a similar course.
Another instance to the same effect we have in the case of Gehazi, the servant of Elisha. 2 Kings 5. When Naaman the Syrian had been cured of his leprosy, he came and stood before the man of God and in the fervency of his gratitude urged him to receive a present at his hand. For some reason the prophet thought best to refuse. But another spirit took possession of Gehazi—one which, in accordance with the heading of these remarks, we shall call a spirit of worldly policy. He acted accordingly; and from his actions we may judge that he reasoned somewhat after this manner: "It is strange that my master should refuse that gift at the hand of the Syrian. A valuable present has been offered us, which we might have just as well as not. Why then not take it? The Syrian is rich; he is able to give it; he is grateful for his cure, and is willing to give it. Astonishing that such a good opportunity to add to our treasures should be let slip! But if my Master is so unmindful of his interests as this, I do not calculate to lose any such opportunities. As the Lord liveth, I will run after him and take somewhat of him."
Gehazi carried out his resolution, and got his present at the expense of his veracity. And did his illgotten wealth profit him? We need not ask the question. With the Syrian's treasure, he received the Syrian's leprosy.
Numerous other illustrations may be found in the sacred record, illustrating the same rule that in the Christian a worldly spirit tends to spiritual and temporal loss. U. S.
The Second Advent.
By Dudley Marvin Canright
WHAT THE SAINTS WILL KNOW ABOUT IT.
It is very generally assumed by those who have not investigated the Advent doctrine that very little or nothing will be known concerning the second advent of Christ until it suddenly comes upon the world. Hence, they are continually asserting that that day may come now or it may be a thousand years in the future, but we have already shown in previous articles the inconsistencies and unsoundness of this doctrine. The Lord has plainly shown that by the study of the prophecies we can know what is coming in the future.
We have shown also that there will be signs given to indicate when that day is near, and that there will be a solemn message concerning that event. We now propose to show further what the saints will know about it.
But in the first place we notice the fact that the apostles did not expect the second advent to take place in their day, neither were they looking for it to come soon. When the apostles inquired of the Saviour with regard to the signs of his second advent, Matt. 24:3, the very first thing he did was to caution them particularly not to look for that event soon. Thus Jesus said:—
"Take heed that no man deceive you; for many shall come in my name, saying, I am Christ, and shall deceive many. And ye shall hear of wars and rumors of wars; see that ye be not troubled; for all these things must come to pass; but the end is not yet. For nation shall rise against nation, and kingdom against kingdom; and there shall be famines and pestilences, and earthquakes in divers places. All these are the beginning of sorrows." Matt. 24:4-8
This language was evidently designed to impress their minds with the fact that a long time must intervene before Jesus would return. Nation must rise against nation, kingdom against kingdom, and many other things must occur, but said he, "The end is not yet." Certainly, then, they could not be daily looking for the Saviour if they believed this language. Then Peter, away down in the year 66 A. D., shows very plainly that he did not expect to live to see the coming of the Saviour; for he plainly declares that he must soon die. He says, "Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shown me." 2 Pet. 1:14.
The language of Paul upon this point is very definite. It will be seen that his position is exactly the reverse of the modern popular position upon this question. Now ministers and people are everywhere and all the time saying that the Lord may come any time, any day or that it may be thousands of years before he will come. The apostle was more consistent than that, and besides, had more confidence in prophecies concerning it than to take such an absurd position. Carefully read his language: "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him." 2 Thess. 2:1. He now proposes to talk to them about the second advent, to set his position before them and to teach them the truth about it. So he continues, verse 2: "That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand."
This is very plain. He says that they should not let anything persuade them that the day of Christ was at hand. How would this compare with the idea that he was daily expecting that event. Does he proceed to say to them, "Now brethren, we don't know anything about this question. The Lord may come to-day, or he may not come for ages?" The apostle says no such thing, but does definitely tell them that the day of Christ is not at hand, and that they must not allow themselves to be deceived upon that point by any man. But why does he say so? What reason has he for believing that the advent was not at hand? He now proceeds to give the reasons, and good ones they are too. "Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God."293
Here we have it. Paul was a believer in the prophecies. He studied them, and taught others to believe them; for he knew that not one of them would fail in its accomplishment. Looking into the prophecies of Daniel, chapter 7, he saw that before the second advent, there must come a terrible apostasy and that blasphemous and persecuting powers foretold by the prophet must arise. Now he knew very well that this had not come in his day, hence it must be in the future; therefore, he says to them, "Let no man deceive you by any means, for that day shall not come except there come a falling away first and that man of sin be revealed." And then he proceeds to describe him just as Daniel had in his prophecy. He reminds the brethren that he had frequently told them these things while he was with them. Verse 5. The apostle's position, then, was that they could not look for the coming of Christ at that time. It could not take place until the events foretold by the prophet had transpired, and this was a reasonable position.
Our opponents argue that many of the prophecies have not been fulfilled at all, that the Jews must be restored to Jerusalem, that the world must be converted, and that we must have a thousand years temporal millennium before the second advent. Then they turn right around with the next breath and declare that the Lord may come to-day. Cannot these men see how inconsistent they are? Can the Jews be restored, can the world be converted, can we have a thousand years millennium all in one day? Dear friends, the men who talk thus do not know what they are saying. They are in the dark and entirely out of harmony with the word of God. They are blind leaders of the blind, and we must be cautious how we follow them.
But does not the Bible positively assert that no man can tell the day and hour of the second advent? Here is the language of the Saviour: "But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only." Matt. 24:36.
This is what our Lord says, and we believe it. We do not pretend to know the hour, the day, the week, nor the year when our Lord shall appear. We do not pretend to be wise above what is written. Whatever the word of God says, that we implicitly believe and abide by. Hence, Seventh-day Adventists have never believed in setting definite time for the Lord to come, or for the end of the world. Farthermore we have no sympathy with those fanatical people who have done so.
We are sorry to say that a few, calling themselves Adventists, have been so foolish as to set the definite day for the Lord to come. Of course they have failed every time and always will. The only effect it has had has been to disgust people with the doctrine of the second advent. Every live cause is always cursed more or less with fanatical people, persons who carry matters to extreme; but we are happy to say that Seventh-day Adventists have never done this, and we do not expect they ever will.
Be it understood then that we are not time-setters, and that the above language of our Saviour is in perfect harmony with our faith. "Of that day and hour knoweth no man." This scripture is very familiar to every opposer of the Adventist. They quote it everywhere and on all occasions as though it was the sum and substance, the beginning, middle and end of all the Bible has to say about the second advent. We think that while they have justly condemned those extremists who have endeavored to set the time for the Lord to come, they are on the other extreme and just as far, and that their position is just as squarely condemned by the word of God as is the position of the time setters.
D. M. CANRIGHT.
(To be continued.)
Life and Death—Their Meaning.
By R. F. COTTRELL
Taking the Bible to mean what it says, it contains exceeding great and precious promises, even the promise of eternal life, a life that has no end, and that without a shade of sorrow, mourning, sickness, pain, or death.
Terms may be used in a figurative sense. In the Scriptures, as in all other compositions, they are frequently so used; but all have a primary or literal meaning, and whenever they are used figuratively, there should be an allusion to the literal sense to give the figures force and meaning. For example: That which leads to eternal life is called eternal life: "And this is life eternal, to know God and Jesus Christ," etc. And on the other hand, a course which will end in death is called death. Hence, since sin will eventuate in death, the sinner is said to be dead in trespasses and sins. Again, "She that liveth in pleasure is dead while she liveth."
Take away the literal signification of words, and your figures have no meaning. Abandon the primary meaning of words, and language has no determinate meaning. Men are divided in their beliefs. Let each give the Scriptures a figurative sense, in accordance with his creed, and they will remain divided, never coming to the knowledge of the truth.
In the popular theology of the present day, men are supposed to be possessed of an undying nature. All are supposed to be destined to live eternally. Therefore, when they read, "The wages of sin is death, but the gift of God is eternal life," they are forced, in order to harmonize these declarations with their pre-adopted creed, to say that life means happiness, and death means misery. Say they, "All men are destined to exist as long as God lives. They are sure of endless existence; therefore the promise of life and the threatening of death can only relate to an eternal life of happiness in one case, and misery in the other."
But the Scriptures have given us no revelation of this immortal nature in man; but they represent him, since sin entered as a mortal, dying creature. Paul's language to the Romans would be properly rendered, "And changed the glory of the immortal God into an image made like to mortal man," etc. Chapter 1:23. If man has an immortal nature, we ought to find it revealed in connection with the account given of his creation. But no such revelation is given. On the contrary, we are informed that man was formed of the dust of the ground, and made alive by God breathing into his nostrils the breath of life. To this living soul, or person, God said, "In the day thou eatest thereof thou shalt surely die." And when man had sinned, God passed sentence on him in accordance with the threatening. Said he, "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it thou wast taken; for dust thou art, and unto dust shalt thou return." No part is exempt. The conscious intelligent creature is told he was taken out of the earth, and must return to the earth. Adam is a living soul; but he is not to live forever. "Lest he put forth his hand, and take also of the tree of life, and eat, and live forever," he is driven from the garden. In the Bible sense, to die, is not to live forever. "And all the days that Adam lived were nine hundred and thirty years; and he died."
But a remedy is provided. Man is redeemed from death and brought back to life: Christ is the resurrection and the life. "As in Adam all die, even so in Christ shall all be made alive." 1 Cor. 15:22. And to the faithful and obedient—the overcomer—he "will give to eat of the tree of life." They will again have access to that tree from which Adam was driven lest he should live forever in his sinful state. Doubtless those to whom the fruit of that tree is given again to eat will live forever. Will those who do not overcome, and consequently have no right to that tree, live just as long as the others?
Christ, to redeem man from sin and death, died for him. He took upon himself the penalty that was due to man for his transgression. Was the penalty eternal life in torment? He died but lives again. Says he, "I am he that liveth, and was dead, and behold I am alive forevermore, Amen; and have the keys of hell and of death." Rev. 1:18.
Believe what the Bible says, and all is plain and harmonious. Let the words of Scripture mean just what they do in other compositions, and they will be better understood, and will better commend themselves to the sense of mankind. There will be less mystery and muddle, and more faith. If the life promised is happiness and the death threatened misery, what need is there of the assurance so abundantly given, that in that life (happiness), there should be no unhappiness, that pain, sickness, sorrow, and tears should be no more?
Without life there can be no enjoyment or positive happiness. Therefore the great promise is eternal life; but in addition to this we have the assurance that tears, sorrow and mourning shall cease, and none shall say, "I am sick;" for "there shall be no more pain."
R. F. COTTRELL.
The Wisconsin Camp-Meeting.
By C. W. Stone
THIS meeting was held at Grand Rapids, Sept. 11 to 16. Elder S. N. Haskell and myself reached the place Thursday forenoon. We found the camp finely located on the grounds of the Wood County Agricultural Society, the use of which was freely offered by the directors.
The number of our brethren present was very small indeed. Quite a number, including three directors of the tract and missionary society, were detained at home by sickness. But the main cause seemed to be the lack of means. The spring-wheat crop was a failure, and this is the principal crop here.
Nevertheless, the wants of the cause being laid before them, about $50 was pledged for the English mission, and $100 for the Dime Tabernacle. Elder Haskell presented the tract and missionary cause, and labored to awaken an interest to labor more earnestly in it. The society responded by voting to raise, including the pledges made at Madison in June, the sum of $1,500 in 1878, for this work and for a book fund; and then they pledged $150 toward it at this meeting.
The converting power of the truth seemed to rest down upon the meeting on the Sabbath, and some forty came forward for prayers. Among these were some of the children of Sabbath-keepers who were making their first move, some who had recently come into the truth, and some who had backslidden. After the meeting, the congregation repaired to the Wisconsin river, and ten were baptized. Three more were baptized on Monday.
The interests of the Sabbath-school were considered, and from the report of the secretary it seems that this work is advancing. Children and youth are becoming interested in it as never before. On Monday morning, after a closing social meeting, Brother O. A. Johnson was set apart to the work of the ministry by prayer and the laying on of hands.
The outside attendance was very large, and increased from the first, and the interest surpassed anything we ever have seen awakened in so short a time. The Sabbath question was presented on Sunday as fully as it was possible to present it in three discourses. In the afternoon a large number declared it to be the truth, and in the evening after an audience of a thousand had listened to a discourse by Elder Haskell on the work of Christ and anti-christ several told us they should keep the Sabbath. The people began to urge us to stay longer. On Monday we were continually hearing of those who had decided to keep the Sabbath, or were almost persuaded to do so. One Catholic asked his priest on Sunday if it was true that the Catholic church changed the Sabbath as we had stated. The priest answered publicly in his congregation that it was, and then forbade their attending our meetings any more. This opened the eyes of some, and they said they should come as often as they chose. That evening one of their number asked some questions concerning the prophecies, and said he believed we were right, and that the Catholic church was indeed corrupt, and he would have no more to do with it.
The wife of a wealthy citizen, a banker, has fully embraced the Sabbath. She is superintendent of the Methodist Sunday-school. With some others, who have accepted the truth, she will be baptized in a few days. Many of the citizens, including the leading members of the society, freely admit the truth. The interest is so great that it was decided that I should stay with Elder Decker a few days to carry on the work. We shall hold meetings every afternoon and evening. The county fair begins the 23d. The governor of Wisconsin is to speak here on the 25th, and the Agricultural Society has engaged the tent for the occasion; so it will stand where it is during the fair, and if thought advisable, we may hold evening meetings at that time. C. W. STONE.