MESSRS. OF THE SEVENTH-DAY ADVENTIST PUBLISHING ASSOCIATION: For some time past I have purposed writing you, but business engagements prevented. I gladly now avail myself of the present leisure moment to do so. In the first place then, it is right to say who and what I am. I am a commercial man—have been for the last fifteen years, and I travel all Ireland. I have resided in Belfast with my family for the last twenty-five years. My family consists of wife, four sons, and one daughter.
I was brought up a Presbyterian, but lately joined the Methodists. When I was about seventeen years of age, my religious impressions were very strong, but as I had no one to guide me, they passed away to a great extent. However, I got married in early life, and my dear wife and myself were soon converted to God; and we have lived a happy life since then. I have read the Bible since I was a child, and shall continue to pore over its wonderful pages. I am more than ever delighted and instructed by its sublime teaching.
About twenty years ago, from the reading of the New Testament, I became convinced that there was no baptism but that of believers taught in that sacred book. Some time after, I learned from the same sacred fountain about the second coming of Christ. These two points fixed themselves on my mind, and became stereotyped there.
A good friend of mine some three years ago, a well-read man, mentioned to me about the change of the Sabbath from the seventh to the first day. It was new to me. I had never thought on that point, but the common idea had so interwoven itself into my religious ideas that I thought my friend crazy on that point, and did not mind him. He again reminded me of the subject; but just at this point another friend attacked me on the same subject, and pressed it on me. I had really no information but the answer to the 59th question in the Shorter Catechism, which I quoted my friend, out of which he very soon shut me up.
I saw I had no standing ground, and set about to get some information on the subject. As God’s good providence would have it, I met with Mr. Wardner’s book, “Nature’s God and His Memorial,” which opened up the whole Sabbath question to me. I must confess I had not the slightest idea that our first-day, Sunday, stood in such a position. I wrote Mr. Wardner and our good friend, W. M. Jones, of London, and soon had a supply of Sabbath reading that has much astonished and instructed me.
I am reading Andrews’ large work on the Sabbath at present. I have a good supply of pamphlets from both these gentlemen, and am distributing them in all directions over the length and breadth of Ireland. Another commercial friend joins me in this good work. We have set our friends in all directions to read up the Book, and think for themselves on this and all other subjects, independent of our clergy. I have specially confined myself to reading, thinking friends, so that I don’t give away a single tract in vain. We had Mr. Wardner over here from Scotland; he delivered us three lectures on the integrity of the fourth commandment.
Amongst the many tracts I have, none so pleases me as one published by you in Battle Creek—“Who Changed the Sabbath?” a 31 page tract. I asked Mr. Wardner about it. He said write to you for a supply. And now, gentlemen, I have given you an honest and fair account of myself. I should add that on Sunday, the 5th of March last, I read Mr. Wardner’s book, and since that time I have read and studied constantly that momentous question; and I intend, D. V., to impart all the information I can to my friends.
I write, gentlemen, that you may help me, if possible, with a supply of the tract I have referred to, for gratuitous distribution; and for this reason, it is a most convenient tract, and gives what we in this country had no idea of, that Rome was at the bottom of all. It gives the Roman Catholic proofs—just the thing that readers here cannot possibly get by any chance. I admit I never saw them before myself. If you can see your way to send me a parcel, I shall do more than thank you one day.
I must not forget to thank you most heartily for sending me the Review. I read it, and give it to two friends, who admire it as much as myself; so don’t think your labor and expense lost on us. I must tell you that our city contains 200,000 inhabitants. Episcopalian, Presbyterian, Wesleyan, Baptist, principally, with about fifty thousand Papists, who give us annoyance enough, God knows.
The agitation on the Sabbath question is so strong that the Roman bishop gave his people a lecture on the subject. He admitted freely that it was “the church” that made the alteration, and not Christ or his disciples. In fact, he virtually pleaded guilty to the charge of Daniel 7:25, when in speaking of the change of the Sabbath, he said, “We, the church, did that astonishing feat.”
You must excuse me for writing so long an epistle; I may not transgress again. I must say your ADVENT REVIEW is the cleanest and best printed sheet I ever saw. I shall be glad to hear from you in due time, and am, gentlemen,
Yours Respectfully,
W. J.
ETERNITY
By Eliza H. Morton
Forever and ever; forever, for aye.
Oh! rapture and bliss of eternal day!
Time without end; glory held in store;
Endless duration; peace evermore.
Always, forever; everlasting joy,
Continual happiness; no alloy.
ELIZA H. MORTON.
Allen's Corner, Me.
WISCONSIN
By E. M. Crandall
I started from home Dec. 21, 1876, and went to Waterloo, Grant County, where I staid nearly two weeks, and held meetings. From here I went to Hurricane Grove, where I found a little company, mostly sisters, who seemed to be alive in this good work. We held three meetings. A few of the Waterloo brethren met with us, which added much to the interest. From here I went to Mount Hope, arriving there Sabbath morning with Bro. Osborn, of Bloomington. I staid till Tuesday morning, and preached four times in our church, and a funeral sermon in a school-house some three miles away from the town. The funeral was on the occasion of the death of Bro. Loomis' wife's mother.
I have now been in the town of Hillsborough almost two weeks, trying to hold meetings with the brethren and sisters and their neighbors. After having a few meetings, we were shut out of the school-house by the school Board. We have appealed to the voters of the district by calling a special meeting. While we have been waiting to get a vote of the district, the people in the adjoining district invited me to continue the meetings in their district, as their school-house had always been open for meetings. The clerk was one of those that gave me encouragement that meetings could be held there.
We had one meeting, when we were obliged to wait a day or two on account of the going. We gave out for a meeting last night through the school; but just as the school was out at night, I received a notice that no more night meetings would be allowed in the school-house, so we had our meeting at a private house. But the interest is rising. Pray for me, brethren and sisters, that I may present the truth in meekness and fear. My courage is good in the Lord.
E. M. Crandall.
Hillsborough, Vernon Co.
MT. PLEASANT, IOWA.
By J. S. H.
While we have read of the prospering hand of the Lord in other places, we have thought the friends of the old Mt. Pleasant church would be glad to read a word from us. Eld. Washburn met with our church and Sabbath-school last Sabbath. The good Spirit was present in power, and we truly had a refreshing season together. Several of the youth and children bore earnest testimonies, some, we think, for the first time. Our Sabbath-school, prayer and social meetings, are growing in interest. Our T. and M. workers are marching on.
Some who came out last summer under the labors of Eld. Butler in the tent are taking advanced ground; and from that well-begun work we yet hope for greater results. We ask for unbelieving companions, and children especially, the prayers of the people of God. J. S. H.
LETTERS, EXTRACTS, ETC.
We receive a good letter from Bro. and Sr. Chapple of Nebraska, who received the truth from Bro. G. V. Kilgore, who visited that place a year ago. They have reached the age of about seventy years, and now they rejoice as the sun of their earthly pilgrimage is lowering, that the light of God’s word shines out clearly, lighting the way even to the city of eternal rest.
Bro. and Sr. Graves, of Caldwell, Kansas, write that they were raised in the Christian Church; but now they have received the truth, and, at writing, had determined to keep the next Sabbath. They say that several are interested, and they think that a church might be raised up if a minister should go there, which they earnestly request.
A brother writes from Russell, N. Y., “I want to tell you what the Lord has been doing for us. Bro. Canright and Hall were with us two days. The truth that they spoke, sunk deep into our hearts, and we have each resolved to wake up and try to live near to the Lord. Our children gave their hearts to the Lord. At our prayer meeting the Sabbath after, five of the children, from eleven to fourteen years of age, bore tearful testimony. It was the best prayer meeting I ever attended.
AMONG THE FREEDMEN.
By Mrs. H. M. Van Slyke
As the way has opened with many tokens of the Lord’s approval, I am engaged in teaching a colored school in Ray Co., Mo. My pupils, ranging in age from six to twenty-four years, are very anxious to learn, and are apt to remember what is taught, all oral instruction in particular. They are more obedient than the white pupils of the surrounding schools. The majority of them are orphans; so I am often reminded of the cruel effects of slavery. Being freed by authority which their masters despised, they were turned loose upon the world without crust or crumb. A few could borrow corn for bread until such time as they might get work, and pay for it; but everywhere there was pinching want.
Though the old severities are somewhat mitigated, there is still so much prejudice against their education that but few are willing to assist. This makes room for earnest, consecrated men and women to take up the work if they will. Those who look to fashionable society for sympathy and fellowship, would meet the cold shoulder, and become disheartened. I am satisfied that there are good, honest Christian men and women of color, who long for the pure gospel, but cannot read it. I should be glad if I had cards with the law of God printed on them for presents. They would be read in every family until all would know them by heart. All such things are carefully preserved. It is easy to teach in school the work of creation and the rest; as, How many days make a week? What are their names? what their order? What was created on the first day? second day? etc. Thus the teacher can make a point that will be very much in his favor when it becomes known that he regards the Sabbath of the fourth commandment.
Ten colored persons now read the Bible with so much readiness that we are able to finish a chapter at our morning exercises, and all usually engage in singing. The stories in the Bible are quite a wonder. They have their songs of the ancient worthies, but their history from the Scriptures is little known; so they are much delighted with, “The deliverance from Egypt,” “Daniel in the lions den,” &c. They seem to have a particular delight in the study of Geography; and plain charts, or maps, which cannot be got here are much needed. Remember us in your prayers, “For the poor always ye have with you.”
Mrs. H. M. Van Slyke.
Idleness and the Habit of Doing Evil
THEY who do nothing learn to do ill.
SYSTEM IN THE WORK OF GOD.
By James White
The Jews had a system of tithing to support the cause of God, which bore upon the people in an equitable manner. It did not oppress the poor, nor burden the rich. It touched all, and burdened none.
God would have his people bear the burdens of the way in the Christian age in a manner to secure the same desired results. There was system then. There should be system now. There was equality then according to every man's ability. There should be system now that shall require means according to what a man hath, as well as then. The same God rules in the Christian age that reigned in the Jewish age. He is a God of order and equality.
What men give they should give willingly. God called for free-will offerings in the days of Moses and the Jews. He calls for free-will offerings of us Christian men. But a free-will offering does not imply absence of order. What is wanted in the Christian church is free-will, systematic giving under a sense of duty to support the cause of God.
Seventh-day Adventists have prospered and succeeded in sustaining the ministry wonderfully, under a system of benevolence, which, if carried out, would appropriate a sum equal to one per cent. annually of all the property held by the members. While this touches the poor man very lightly, if at all, the rich would not feel it, only as it might vibrate on the chord of covetousness.
But the practical workings of this system up to the present year had to do with the support of the ministry only; and the raising of means for home and foreign missions, and other worthy objects, was left to the mercy of the old haphazard style, which calls a stinted amount from the liberal, who are generally poor, until the subject was pretty thoroughly considered at the General Meeting at Battle Creek a few months since.
It was decided at that meeting, that system which would secure equality in raising funds for missionary work at home and abroad was as necessary as in raising means to support the ministry. The winter's work of the T. and M. Society was at hand. Means must be raised in some way to carry forward this work. The manner of raising means by individual subscription, especially in these hard times, was proving a failure. The Conference decided to put into operation the plan of equality, and to meet the urgent, immediate want of means to carry on the T. and M. work, recommended that one-third be added to the S. B. of all our churches, to be used by the T. and M. Society in the distribution of our periodicals and publications.
The general management of this work should be left to the General Conference Committee, who will labor to do their work well and without confusion. We are pleased with Elder Haskell's article on this subject in the REVIEW for Feb. 8, 1877.
Our article for the REVIEW for Feb. 15 is in perfect agreement with Bro. Haskell's, excepting in one short paragraph. But in that it will be seen that we state that the best way would be to have the work done through the T. and M. Societies. Want of time alone pressed us to admit this deviation.
“If all our churches and scattered brethren would act upon these suggestions at once, our list of subscribers would be swelled to 15,000 in a few weeks. If it is thought that this work should all be done through the T. and M. Society, that will be the best way, if the T. and M. workers will take hold of it at once. But let it be done immediately in some way.”
The added one-third must be paid into the S. B. treasury of the churches, to save endless confusion. The only question remaining to be settled is whether each church can use the added one-third, or whether it must pass into the hands of the T. and M. workers. We ventured in the paragraph above to admit, that in present haste to circulate the SIGNS, it might do, where T. and M. workers move slowly, for the several churches to order packages of the SIGNS, to be paid for on the installment plan, direct from the church treasuries.
We unhesitatingly say that the best way is for the T. and M. Societies to take hold of this work at once, and see that each church has packages of the SIGNS, and let the business all be done through the T. and M. officers. But if the officers of the T. and M. Societies do not act promptly, the churches should act in the matter.
We hope to see Eld. Haskell at Battle Creek, ready to manage this important branch of the work in season for next fall and winter campaign. Meantime, let the added one-third be paid into church S. B. treasuries, to be passed into the T. and M. treasuries, to be used under the supervision of the T. and M. officers in carrying forward the Tract and Missionary work.
The explanations of C. W. S. in the same paper with Bro. Haskell's good article tend to confuse the workers. The strength of the T. and M. movement lies in unity among managers and workers. Very minute explanations in our prints and too many managers will produce confusion. The members of the General Conference Committee will set forth general plans in our prints. And if more definite explanations are wanted, presidents and directors of the T. and M. Societies will please address either Eld. S. N. Haskell, South Lancaster, Mass., Eld. D. M. Canright, Rome, N. Y., or Eld. James White, Oakland, Cal.
J. W.
HOW TO DO IT.
By W. C. White
THE question has long stood unsolved: How can we, as publishers, favor those who read the SIGNS, but through carelessness or lack of ready cash have fallen behind in their subscription, without doing injustice to ourselves and to another class of subscribers who expect the paper only for the time subscribed, and feel offended if we send it longer, thus bringing them in debt to us?
If we cut off delinquents without notice some will be justly offended; and where so large a proportion of our subscribers are furnished by Tract Societies, we cannot send out a publishers' notice without offending many who have received the paper from friends, and therefore do not feel responsible to the publishers. We therefore adopt the following plan:—
We ask all our Tract and Missionary Societies to act as agents for the SIGNS, not only in getting new subscribers, but in soliciting renewals, and in stopping papers not wanted. If the Societies will act with us in this matter we will furnish at the first of each month a complete list of all whose subscriptions end during that month. These lists will be sent to the State secretary, who should at once put them into the hands of the officer in whose district the persons may reside. In the case of scattered individuals, out of reach of personal visits from members, the secretary or under officers that he may appoint, should send them a card or letter.
In many cases where the SIGNS has been received, and a partial interest aroused in its truths, a friendly letter from a missionary member, or a personal call if it is possible, would turn the scale, and bring the readers into connection with the Society, and under the influence of our religious publications, which might result, as it has with hundreds of others, in their conversion. On the other hand, an unceremonious discontinuation of the paper, or a publishers' notice at this time, might break off all connection, and thus the previous work of the Society would be lost. Care should be exercised that these visits create kindly relations, and that the letters encourage friendly correspondence. Here may be the missionary's harvest.
We shall ask the Tract Society to take the responsibility of deciding who shall have and who shall not have the SIGNS continued to them after the expiration of their subscription. If worthy persons want the paper, can pay for it, but not at present, and the Society will be responsible for them, we will put them on a credit list. This credit list we will send to the State secretaries once in three months for revision.
We shall throw no debts for delinquents upon the Societies, only as they may assume the responsibility of sending papers on credit. We have not suggested the above plan to save ourselves from labor, but because it opens a door for missionary work, which has resulted in much good in some States, and must do so wherever tried.
Try it, brethren, if necessary, as Bro. Van Horn has done. With a large and scattered list, he sent a card to all whom he could not visit. In return some sharp rebuffs were received, some wrote indifferently, while a few confessed an interest in the truth, awakened by reading the SIGNS, which interest had deepened into conviction and conversion. Try it, brethren, and see how it will work.
W. C. WHITE.
CHARIOTS OF IRON.
By Joseph Harvey Waggoner
“And the Lord was with Judah; and he possessed the mountain; but he could not drive out the inhabitants of the valley, for they had chariots of iron.” Judges 1:19.
Skeptics have made a great handle of this text, as if the scripture intimated that the Lord had not power over those who had chariots of iron.
It is a truth abundantly taught in the Bible that the Lord works for his people only when they put their trust in him. “Be it unto you according to your faith,” is the language of the Saviour to those who come unto him, and the language of all Scripture. Of course there are circumstances where God cannot work for them, to be consistent with his own revealed purposes and plans. The angel of the Lord, acting under divine direction, said to Lot, “Haste thee, escape thither; for I cannot do anything till thou be come thither.” Gen. 19:22.
Of the Saviour himself it is said, “And he did not many mighty works there because of their unbelief.” Matt. 13:58. Recording the same thing Mark says: “And he could there do no mighty work, save that he laid hands upon a few sick folk, and healed them. And he marvelled because of their unbelief.” Mark 6:5, 6. Thus we see that the Lord was restrained from working for them by their want of faith in him.
“The Lord was with Judah, and he possessed the mountain.” Why, then, asks the skeptic, could they not drive out the inhabitants of the valley? The Lord might be with them at one time and not at another. Doubtless at the sight of the formidable implements of war among the dwellers in the valley their fears overcame their faith and trust in God, and the Lord would not go with them in their unbelief. They had been warned not to fear before enemies so armed, and assured that the Lord would be their help. Deut. 20:1; Josh. 17:16–18. Yet “they remembered not his hand, nor the day when he delivered them from the enemy.” Ps. 68:42.
And the principle is true to-day as it was in the time of Judah. “Be not dismayed at their faces, lest I confound thee before them.” Jer. 1:17. The Lord will not work for them who distrust him and fear before his enemies. But “they that trust in the Lord shall be as Mount Zion, which cannot be removed, but abideth forever.” Ps. 125:1. J. H. Waggoner.
NOTES OF THE DISCUSSION IN KANSAS.—EIGHTH SESSION.
By Dudley Marvin Canright
In my direct argument for the annihilation of the wicked, I maintained and proved the following plain proposition. This evidently discommoded my opponent very much, as he expected me to consume my time in contending over the meaning of the words death, perish, &c. The following propositions I regard as conclusive upon this question, and entirely unanswerable:—
1. God has appointed a great day of Judgment to take place at the end of the world, in which all will be judged. Upon this point a long list of scriptures could be given. I simply used the following: Acts 17:31; John 12:48; 2 Pet. 3:7; Rev. 20:11–13. These scriptures are very positive; and the doctrine is reasonable. That God should bring a man into judgment is consistent. That this judgment should take place at the close of the world’s history is also reasonable, and this is what the Bible says. So plain and scriptural was this proposition, that the Elder had to admit it, and did.
2. The Scriptures teach that the wicked will be reserved to this day of Judgment to be punished; i. e., they will not receive the punishment for their sins till this day of Judgment. This again is reasonable. Why should God send a man to hell for four thousand years, and then bring him out and judge him to see whether he ought to go there? No man can harmonize this with reason. The Bible squarely contradicts it. This we very plainly showed by the following scriptures: 2 Pet. 2:9; 3:7; Rev. 11:15–18; Matt. 8:29; 25:41; Job 21:23–32; Matt. 10:15; 11:22; Rev. 20:11–15. Whoever reads these scriptures will see that they settle this point beyond controversy. Eld. Shick was also compelled to admit this proposition.
3. My third proposition was that the wicked will receive their punishment on this earth, at the day of Judgment. Here, again, we are glad to be in harmony with the plainest reason. This earth has beheld the crimes and corruptions of the wicked, and here is the very place where they should receive their punishment for the same. If a man murders in New York, we do not send him to Michigan to be hung. Why, then, should God send the wicked off from this earth to be punished? Why not punish them here? This is just what the Bible says he will do, as we will show.
But who can find, who can locate the orthodox hell? Is it in the sun? Is it in the moon? Where is the Bible for it? Is it among the stars? Show us the text. Indeed, we challenge our brother to show that the wicked will ever leave this earth, that they will ever exist in any other place than upon this earth. This point I urged very strongly, but he never met it, for it cannot be met. There is not an intimation in all the word of God that the wicked man will ever exist any where except upon this earth, while on the other hand it is directly declared many times, and always and everywhere assumed, that the wicked will be punished upon this earth at the day of Judgment.
God made this earth for man and placed him here, but his sin brought the curse upon it, and most of the race have been rebels against God. In the end, this earth is to be purified from sin and from the curse, then is to come forth a new earth as beautiful as was Eden. But this purification of the old earth is to be effected by fire. 2 Pet. 3:5–13. This whole earth shall melt, the mountains will be dissolved, the rocks will run down like wax, and this solid globe become a ball of liquid fire. This will be the lake of fire. Rev. 20:14, 15. In this lake of fire the wicked will be utterly burned up. From this fire comes forth the new earth all beautiful and pure. For direct proof upon all these points, see Prov. 11:31; Rev. 14:10, 11; hell is where there is day and night. Rev. 20:4–10; 2 Pet. 3:5–13; Mal. 4:1–3; Nahum 1:5–10; 2 Thess. 1:7–9; 2:8; Rev. 20:12–15; 21:1.
4. My fourth proposition was that from this lake of fire comes forth the new earth where the righteous are to dwell eternally. This being so, of course the lake of fire itself, the place of punishment for the wicked, must cease to be. If this be so, then of course the torment of the wicked must also end with it. This proposition is very easily proved. Indeed, it was so plain that my opponent was compelled to admit it. Read the following scriptures: Acts 3:21; 2 Pet. 3:10–13; Rev. 21:1–5; Matt. 5:5; 25:34; Dan. 7:26; Ps. 37. These scriptures assert in the most positive manner that this earth shall become the saints’ inheritance, and that the61very place where the wicked are punished shall itself cease to be. Ps. 37:10. That my opponent did not know what to do with these propositions he showed very plainly by consuming almost his entire time, first in reading a long extract from Josephus, which was nothing to the point; and secondly, in reading over and reviewing one of my books, which was not in the question; and thirdly, in a grand, eloquent exhortation, all of which was as much on one side as the other.
After proving this proposition, I showed that the wicked were compared to the most destructible elements, and that it was everywhere stated in every conceivable way that they should be destroyed. Thus in Psalms 37:20, it says they “shall be consumed like the fat of lambs.” Nahum 1:10 says they shall be devoured as stubble fully dry. Matt. 3:12. They are to be burned up like chaff. John 15:6. They are to be burned like dry branches; Heb. 6:8, to be burned like thorns and briars, &c., &c. Upon this point scores of passages could be quoted. But what has Eld. Shick to sustain his eternal torment theory? It is abhorrent to all our sense of justice, and the reason with which God has endowed us. But has he any Bible for it? Only a half dozen passages which are easily explained in harmony with the utter destruction of the wicked. Here they are:—
Psalms 9:17: “The wicked shall be turned into hell.” This we believe. Not a word here as to how long they shall suffer there.
Dan. 12:2: “Awake to everlasting contempt.” Yes, the wicked after they are destroyed will be held in eternal contempt by the righteous.
Isa. 33:14: “Who shall dwell with everlasting burnings?” This is the same as Matt. 25:41. “Depart into everlasting fire,” or which is the same thing, eternal fire. The wicked then are to be burned with eternal fire. All right; and so Sodom was burned with eternal fire, Jude 7; and yet it was reduced to ashes, 2 Pet. 2:6, and the fire went out thousands of years ago. How then was it eternal fire? Simply in the sense that the effects of the fire were eternal. The city was burned down never to be rebuilt; so the wicked will be burned up, never to live again. The effects of the fire is eternal. We find the word “eternal” frequently used in this manner. Paul, in speaking of the Judgment, calls it “eternal judgment.” Heb. 6:2. Will the Judgment be eternally going on and never end? No, it will not, but the effects, the decisions of the Judgment will be eternal.
Matt. 25:46, says the righteous shall go into eternal life, and the wicked into eternal punishment. All right. This we firmly believe. The wicked have just the opposite of the righteous. What do the righteous have? Eternal what? Eternal life. Very well; what is the opposite of life? It is death. The wicked, then, have eternal death. Death is a punishment; eternal death is eternal punishment, an irreparable one, an irrecoverable loss. Paul says, 2 Thess. 1:9, that this eternal punishment is destruction.
But the wicked are to be burned with unquenchable fire. Yes, and Jerusalem was burned with unquenchable fire, and it went out hundreds of years ago. Jer. 17:27.
But the smoke is ascending up forever and ever. Rev. 11. Yes, and so the Hebrew servant was to serve his master forever. Ex. 21:5, 6; but this was only during his lifetime. And Jonah was in the whale’s belly forever, and yet he got out in three days. Jonah 2:6. The Aaronic priesthood was to be forever; the sacrifices were to be offered forever; the Jewish feasts were to be kept forever, and yet they all ended eighteen hundred years ago.
Here, then, are all the texts relied upon by my opponent, and they can be answered in five minutes. But the great effort of my opponent was to show that death does not mean death; that to die means to live; that perish does not mean perish, it means to be preserved; that destruction don’t mean destruction at all; that to burn up don’t mean really to burn; but that all these words meant just the opposite of what they said. This was the real drift of all his argument. For instance, on the word death, he turned to Col. 3:3, where Paul says, “Ye are dead,” but, lo! says Eld. Shick, they are alive all the time. Hence, to be dead means to be alive after all. And then on the word destroy he said, Hosea 13:9, says, “Thou hast destroyed thyself,” and yet they are walking around alive. Hence, to be destroyed does not mean anything. And then he went on till he figured away hell, and figured away the fire, and figured away the torment, and figured away death and destruction, and figured away Heaven, the throne of God, and the whole Bible. He only needed to go one step further to figure away God himself. What a terrible position! It is a long stride toward Universalism.
Now let us try his reasoning. In Acts 19:19, we read that the converted heathen brought a great number of their books and burned them. Now an ignorant soul might be simple enough to think that they had fire there, and those books were literally burned up; but a little theological wisdom would soon show him the folly of this. With the aid of Bro. Shick’s logic, he can readily turn to Luke 24:32, where the disciples declared that their “hearts burned within” them. Was there any fire in their hearts? Oh! not at all. Then it must be seen that to burn don’t mean that they had fire and really burned the books up. It simply means that those books had a peculiar feeling in some manner, that is all. Then in Luke 7:12–15, we read that a dead man was carried out of the gates of the city. He was the only son of his mother. Now, poor ignorant people might be silly enough to think that that man was not alive, was really dead; but, pshaw! what a blunder! Bro. Shick with his theological wisdom can easily show him that that is not at all the case. Death means, he says, simply a state of separation. Some of the Colossian brethren were dead, and yet alive all the time. Col. 3:3. Now that case of the dead man was simply this,—the young man was running from his mother,—separated from her. Christ met him and took him back to his mother, and thus raised him from the dead. How simple!
So on the word destroy. Jesus says that the flood destroyed all the people in the days of Noah. At first we might think that they died, but a second thought shows that that is not necessarily so, because God says, “O Israel, thou hast destroyed thyself,” and yet they were all alive. Probably those antediluvians simply had a heavy shower, which made it so muddy that it separated them from the ark, or something like that. This is the gist of all that theological dust which was attempted to be raised over this question on the meaning of words. It is simply an effort to cover the plainest declaration of the word of God.
Every word in the first place has its plain literal meaning, and it must always be taken in this sense, unless the connection compels us to give it a secondary meaning. Because we can find an instance where it is used in a secondary sense, is it just to argue from this that it always means that and nothing else? If this be true, then there is no such thing as literal fire, literal burning, literal death, literal destruction, &c.
What we have seen a thousand times with our own eyes, then, is all a delusion. But who is prepared to swallow such an absurdity? Now in the case of the wicked, when the Bible says, as it does in hundreds of cases, that the wicked shall die, shall perish, shall be destroyed, burned up, &c., we know that this is to be done literally, and why? Because it is never explained any other way, and because the wicked are said to be corruptible, and are compared to the most perishable materials, as we have seen, such as hay, wood, and stubble.
I brought out a large amount of proof upon this subject; but as it is a familiar one, I omit it here.
D. M. CANRIGHT.
(To be Continued.)
SICKNESS OF ELD. ANDREWS.
A LETTER from Eld. Andrews states that he has had a severe attack of sickness. While we regret to hear this, we rejoice to learn that he is recovering. We quote the following:—
“I have had a dangerous attack of pneumonia, and my sickness has been very severe. Sabbath morning, Jan. 13, I awoke very sick and with a very sharp pain in my right lung. I was not able to find relief. I suppose the disease has had its regular course with me, but the violence of the disease has been so great that I cannot recall the circumstances of my sickness. When the malady reached its height, an experienced physician was called in, who took charge of my case. He gave, however, no medicine. At one time I thought that I must die within a very short time. Then I had a sense of the holiness of God as never before in my life, and as I looked at my own character, it seemed to me as though I saw defects in every act of my life.
“The difficulty with my breathing was so great that it appeared to me that I could continue to breathe but a very little longer. I thought my immediate death to be certain. I cast myself as a sinner upon the merit of the blood of Jesus Christ. Then it pleased God to change my condition somewhat for the better, and I have continued slowly to improve from that point. All my pains are gone. My natural appetite is restored. I am just beginning to be able to sit up. The sky of my mind is perfectly clear. I am sensible of the presence of the angel of God. I shall arise from this bed of sickness a new man. My life shall be given to the cause of God in a more sacred sense than ever before.
“My work the month previous to my sickness was much too severe. I see it plainly my duty to lay down a part of the burdens which I have attempted to carry. I will henceforward work within the limits of my strength. Our paper is beginning to exert a mighty influence in Europe. I will endeavor to make the paper worthy of the cause of God. I ask an interest in the prayers of the people of God.
“P. S. I wish to say that I have received the most tender care from Bro. Aufranc and from my dear children during my sickness. Bro. Bourdeau has not been with me, being in Southern France.”
CALIFORNIA AND THE SIGNS.
By Dudley Marvin Canright
AFTER reading the last three numbers of the SIGNS, beginning with the first of January, 1877, I feel as though I wanted to say something about California and the SIGNS.
Having labored sometime on that coast, having visited most of the churches and formed the acquaintance of nearly all the brethren, having been permitted to bring some of them into the light, and having been there when the SIGNS was started, and knowing much about its struggles and the labors of Bro. and Sr. White and others, I can but feel the deepest interest in this dear paper, and the prosperity of the cause there.
It seems to me that the SIGNS thus far in this volume has been uncommonly good, exactly adapted to the work for which it was designed. Who could find fault with the articles of sister White? rather, who could fail to be affected by them? They breathe the tender, touching spirit of Christ. The articles on the “Way of Life,” a subject of the very deepest interest, one that lies at the very foundation of Christianity itself, are so plainly, forcibly, and simply expressed, that a child can understand them. May they continue as good all the way through as they have started.
The Home Circle is a department which will be sure to be read. Young and old turn to that first; everybody stops to hear while that is read. How touching was the story about Grandmother’s room. And then the shorter articles on all points of our faith, we are not ashamed to have anybody read them.
We are not only thankful for the SIGNS, but we are proud of it. We say, God bless the SIGNS, and God bless its work, and bless those who have labored so hard to make it what it is. The reports from California of late have cheered us all greatly. The blessing of God is returning to that field. The reports in the last number are specially encouraging. The Tract Society is waking up. The young ministers are having success, and the brethren are not dropping off on their pledges. We hope these are but the beginning of better days and great victories for the cause on the Pacific Coast.
We can assure Bro. White that our hearts are wholly with him in his work there, that all his articles are read with the deepest interest, and that nothing does us more good than his talks about “broader plans.” We say, Amen, and will try to show by our actions that we feel it.