Signs of the Times, Vol. 10, No. 21. (5/29/1884)

Signs of the Times

May 29, 1884

International Tract and Missionary Society · Oakland, California · May 29, 1884

General Articles.

By Mrs. E. G. White

The Christian's Hope.

BY MRS. E. G. WHITE.

"Let not your heart be troubled; ye believe in God, believe also in me. In my Father's house are many mansions. If it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also."

This world is a training-school, and the great object of life should be to obtain a fitness for those glorious mansions that Jesus has gone to prepare. Let us remember that this work of preparation is an individual work. We are not saved in groups. The purity and devotion of one will not offset the want of these qualities in another. Each case must bear individual inspection. Each of us must be tested, and found without spot or wrinkle or any such thing.

We are living in the great antitypical day of atonement. Jesus is now in the heavenly sanctuary, making reconciliation for the sins of his people, and the judgment of the righteous dead has been going on almost forty years. How soon the cases of the living will come in review before this tribunal we know not; but we do know that we are living in the closing scenes of earth's history, standing, as it were, on the very borders of the eternal world. It is important that each of us inquire, How stands my case in the courts of Heaven? Will my sins be blotted out? Am I defective in character, and so blinded to these defects by the customs and opinions of the world, that sin does not appear to me to be as exceedingly offensive to God as it really is? It is no time now to allow our minds to be absorbed with the things of earth, while we give only occasional thoughts to God, and make but slight preparation for the country to which we are journeying.

In the typical day of atonement, every man was required to afflict his soul before God. He was not to afflict the souls of others, but the work was between God and his own soul. The same work of self-examination and humiliation is required of each of us now; and I entreat you to make thorough work for eternity. "Seek ye the Lord while he may be found; call ye upon him while he is near." Precious, golden moments which should be spent in seeking the inward adorning of a meek and quiet spirit, are frittered away in adorning the dress, and in other trifling matters not at all essential to comfort.

We should choose the society most favorable to our spiritual advancement, and avail ourselves of every help within our reach; for Satan will oppose many hindrances to make our progress toward Heaven as difficult as possible. We may be placed in trying positions, for many cannot have their surroundings what they would; but we should not voluntarily expose ourselves to influences that are unfavorable to the formation of Christian character. When duty calls us to do this, we should be doubly watchful and prayerful, that, through the grace of Christ, we may stand uncorrupted. Lot chose Sodom as a place of residence, because he looked more to the temporal advantages he would gain than to the moral influences that would surround himself and his family. What did he gain so far as the things of this world are concerned? His possessions were destroyed, part of his children perished in the destruction of that wicked city, the wife was turned to a pillar of salt by the way, and he himself was saved so as by fire. Nor did the evil results of his selfish choice end here; but the moral corruption of the place was so interwoven with the character of his children that they could not distinguish between good and evil, sin and righteousness.

It will not answer to follow our own judgment and inclination in choosing our surroundings. We should seek counsel of God, and let him lead. We drive holy angels from our homes, and displease God, when we place ourselves and families in an atmosphere of unbelief. "Come out from among them, and be ye separate," is his command; and he will not alter his word to suit the convenience of any. Many fail to realize that their physical and mental powers are not their own, to be devoted exclusively to their selfish interest in the accumulation of property. They place themselves in positions favorable for worldly gain; and as a consequence amass wealth; but it is at the expense of their eternal interests. Had they exercised true wisdom, they would have gained less earthly substance, but made sure of a title to the immortal inheritance. Like Lot, they may be stripped of their earthly treasure, and barely save their own souls. Their life-work is lost; their lives are a miserable failure. They are not rich toward God. They have not laid up treasure in the bank of Heaven. Instead, they have laid up treasure on earth, just the thing that Jesus warned them not to do; and their heart is on their treasure, just as he told them it would be. Let us be willing to become pilgrims and strangers here, that we may gain a better country, even a heavenly.

The way of the cross is an onward, upward path. As you advance, seeking the things that are above, you will necessarily leave in the distance the things that belong to the world. The conduct and disposition must be in harmony with God's requirements. We can reach this standard; for he would not enjoin upon us an impossible task. When tempted to speak harshly or impatiently, resist the suggestion of the adversary. Do not gratify him by speaking the words, or manifesting the spirit which pleases him. The truth that commends itself to your conscience will consume and destroy, or it will sanctify and transform the soul. The word of God is our guide and counselor. We must have it in our heart; for the heart is the mainspring of action. By becoming familiar with the words of life, we shall be able to use them skillfully in our warfare against Satan. While the hands are engaged in labor, the soul may receive rich comfort from the promises of God.

"Ye are not your own; ye are bought with a price." Your physical and mental powers belong to God, and should be used in his service. There are souls to save; there is earnest work to be done for the Master; and half-hearted, indolent efforts will not be accepted. As faithful servants, we should inquire, "Lord, what wilt thou have me to do? Send me any way, with any message of mercy thou shalt choose." No longer rob God of the service that belongs to him, but yield your powers to be controlled by his Spirit. You need the transforming grace of Christ; you need his fashioning hand laid upon you, that your wills, and even your thoughts, may be brought into subjection to the will of God.

We must learn to pray without ceasing. Wherever we are, our thoughts may be a prayer to God. Nehemiah, standing before the idolatrous king, was of a sad countenance as he thought of the city of his fathers' sepulchers lying waste. And when the king, learning the cause of his sadness, asked him, "For what dost thou make request?" he did not venture to reply until he had first darted a petition to the living God, the God of wisdom and grace. Nehemiah felt that he had a sacred trust to fulfill which required help from the king, and everything depended upon addressing him in a right manner and striking the right chord. In that brief prayer, Nehemiah pressed into the presence of the King of kings, and enlisted on his side a power that can turn hearts as the rivers of water are turned. And he says, "The king granted me according to the good hand of my God upon me." The Lord moved upon the heart of the king, and Nehemiah received greater favors than he had dared to hope for.

Nehemiah could not thus readily have found access to God, had he not been accustomed to prayer, and to dependence upon divine strength. We have the same source of help. In the affairs of daily life, in business transactions, and when brought into unexpected difficulties, we too may telegraph our silent petitions to the God of Heaven, and receive aid. All Heaven is interested in our welfare; every provision has been made for us to gain strength. We have everything to make us thankful and glad. Then let us not talk of our weakness and discouragements, but build one another up by our words of courage and faith.

We are living in an important and eventful age. We are almost home. Soon the many mansions that our Saviour has gone to prepare, will burst upon our sight. Let us shake off the stupor that oppresses us. Let us study the Bible more, that we may know for ourselves the great landmarks we are passing. We need deeper draughts from the well of Bethlehem,

that we may refresh our own souls and refresh others. We should be more earnest and persevering to save those with whom we associate.

This work rests not alone upon ministers; every one who has named the name of Christ should be a co-laborer with him. Why do we not show the unconverted that we love them? Why do not our tongues speak in words of affectionate entreaty to win them to Christ? Why do we not oftener speak words of praise and gratitude to God for the rich and abundant promises he has left on record in his word? We may now have in our hearts joy and peace that is unspeakable and full of glory; and soon, at the coming of Christ, the prize that lies at the end of the Christian race will be ours to enjoy throughout ceaseless ages.

THE MASTER'S TOUCH.

By Bonar

In the still air the music lies unheard; In the rough marble beauty hides unseen; To make the music and the beauty, needs The master's touch, the sculptor's chisel keen.

Great Master, touch us with thy skillful hand; Let not the music that is in us die! Great Sculptor, hew and polish us; nor let, Hidden and lost, thy form within us lie!

Spare not the stroke! do with us as thou wilt! Let there be nought unfinished, broken, marred; Complete thy purpose, that we may become Thy perfect image, thou our God and Lord! —Bonar.

Properties of the Law.

By John Wesley

[From a Sermon by John Wesley.]

"Wherefore the law is holy, and the commandment holy, and just, and good." Rom. 7:12.

I AM to show the properties of the law of God; not all, for that would exceed the wisdom of an angel; but those only which are mentioned in the text. These are three: It is holy, just, and good.

And, first, the law is holy. In this expression the apostle does not appear to speak of its effects, but rather of its nature; as St. James, speaking of the same thing under another name, says, "The wisdom from above [which is no other than this law, written in our heart] is first pure," chap. 3:17, chaste, spotless; eternally and essentially holy. And consequently when it is transcribed into the life, as well as the soul, it is (as the same apostle terms it, chap. 1:27) pure religion, and undefiled; or, the pure, clean, unpolluted worship of God.

It is, indeed, in the highest degree, pure, chaste, clean, holy. Otherwise it could not be the immediate offspring, and much less the express resemblance, of God, who is essential holiness. It is pure from all sin, clean, and unspotted from any touch of evil. It is a chaste virgin, incapable of any defilement, of any mixture with that which is unclean, or unholy. It has no fellowship with sin of any kind; for "what communion hath light with darkness?" As sin is, in its very nature, enmity to God, so his law is enmity to sin.

Therefore it is that the apostle rejects with such abhorrence that blasphemous supposition, that the law of God is either sin itself, or the cause of sin. God forbid that we should suppose it is the cause of sin, because it is the discoverer of it; because it detects the hidden things of darkness, and drags them out into open day. It is true, by this means (as the apostle observes, verse 13), "Sin appears to be sin." All its disguises are torn away, and it appears in its native deformity. It is true likewise, that "sin by the commandment, becomes exceeding sinful." Being now committed against light and knowledge, being stripped even of the poor plea of ignorance, it loses its excuse, as well as disguise, and becomes far more odious both to God and man. Yea, and it is true, that "sin worketh death by that which is good;" which in itself is pure and holy. When it is dragged out to light, it rages the more; when it is restrained it bursts out with greater violence. Thus the apostle says (speaking in the person of one who was convinced of sin, but not yet delivered from it), "Sin taking occasion by the commandment," detecting and endeavoring to restrain it, disdained the restraint, and so much the more, "wrought in me all manner of concupiscence;" verse 8; all manner of foolish and hurtful desire, which that commandment sought to restrain. Thus, "when the commandment came, sin revived." Verse 9. It fretted and raged the more. But this is no stain on the commandment. Though it is abused, it cannot be defiled. This only proves that "the heart of man is desperately wicked." But the law of God is holy still.

And it is, secondly, just. It renders to all their due. It prescribes exactly what is right, precisely what ought to be done, said or thought, both with regard to the Author of our being, with regard to ourselves, and with regard to every creature which he has made. It is adapted, in all respects, to the nature of things, of the whole universe, and every individual. It is suited to all the circumstances of each, and to all their mutual relations, whether such as have existed from the beginning, or such as commenced in any following period. It is exactly agreeable to the fitness of things, whether essential or accidental. It clashes with none of these in any degree; nor is it ever unconnected with them. If the word be taken in that sense, there is nothing arbitrary in the law of God. Although still the whole and every part thereof is totally dependent upon his will; so that "Thy will be done," is the supreme universal law, both in earth and heaven.

"But is the will of God the cause of his law? is his will the original of right and wrong? Is a thing therefore right, because God will it?—or, does he will it, because it is right?"

I fear this celebrated question is more curious than useful. And perhaps in the manner it is usually treated of, it does not so well consist with the regard that is due from a creature to the Creator and Governor of all things. It is hardly decent for man to call the supreme God to give an account to him. Nevertheless, with awe and reverence we may speak a little; the Lord pardon us if we speak amiss!

It seems then, that the whole difficulty arises from considering God's will as distinct from God; otherwise it vanishes away. For none can doubt but God is the cause of the law of God. But the will of God is God himself. It is God considered as willing thus or thus. Consequently, to say, the will of God, or that God himself, is the cause of the law, is one and the same thing.

Again: If the law, the immutable rule of right and wrong, depends on the nature and fitness of things, and on their essential relations to each other (I do not say, their eternal relations; because the eternal relation of things existing in time is little less than a contradiction); if, I say, this depends on the nature and relations of things, then it must depend on God, or the will of God; because those things themselves, with all their relations, are the works of his hands. By his will, "for his pleasure" alone, they all "are and were created."

And yet it may be granted (which is probably all that a considerate person would contend for) that in every particular case, God wills this or this (suppose that men should honor their parents), because it is right, agreeable to the fitness of things, to the relation wherein they stand.

The law then is right and just concerning all things. And it is good as well as just. This we may easily infer from the fountain whence it flowed. For what was this, but the goodness of God? What but goodness alone inclined him to impart that divine copy of himself to the holy angels? To what else can we impute his bestowing upon man the same transcript of his own nature? And what but tender love constrained him afresh to manifest his will to fallen man,—either to Adam or any of his seed, who like him were "come short of the glory of God?" Was it not mere love that moved him to publish his law, after the understandings of men were darkened? And to send his prophets to declare that law to the blind, thoughtless children of men? Doubtless his goodness it was which raised up Enoch and Noah to be preachers of righteousness; which caused Abraham, his friend, and Isaac, and Jacob, to bear witness to his truth. It was his goodness alone which, when "darkness had covered the earth, and thick darkness the people," gave a written law to Moses, and through him to the nation whom he had chosen. It was love which explained these living oracles by David and all the prophets that followed; until, when the fulness of time was come, he sent his only begotten Son, "not to destroy the law, but to fulfill," confirm every jot and tittle thereof; till having written it in the hearts of all his children, and put all his enemies under his feet, "he shall deliver up his [mediatorial] kingdom to the Father, that God may be all in all."

And this law, which the goodness of God gave at first, and has preserved through all ages, is like the fountain from whence it springs, full of goodness and benignity; it is mild and kind; it is, as the psalmist expresses it, "sweeter than honey and the honey-comb." It is winning and amiable. It includes "whatsoever things are lovely or of good report. If there be any virtue, if there be any praise" before God and his holy angels, they are all comprised in this; wherein are hid all the treasures of the divine wisdom, and knowledge, and love.

And it is good in its effects, as well as in its nature. As the tree is, so are its fruits. The fruits of the law of God written in the heart, are "righteousness, and peace, and assurance forever." Or rather, the law itself is righteousness, filling the soul with a peace that passeth all understanding, and causing us to rejoice evermore, in the testimony of a good conscience toward God. It is not so properly a pledge, as "an earnest of our inheritance," being a part of the purchased possession. It is God made manifest in our flesh, and bringing with him eternal life; assuring us, by that pure and perfect love, that we are "sealed unto the day of redemption;" that he will "spare us as a man spareth his own son that serveth him," "in that day when he maketh up his jewels;" and that there remaineth for us "a crown of glory which fadeth not away."

Love and Hell-Fire.

By Lyman Abbott

If I believe in the hopeless doom of incorrigible sin, and also in the undimmed glory of a perfected kingdom, I must believe in the annihilation of the incorrigibly wicked. Fire, in the Bible, is generally an emblem of destruction, not of torment. The chaff, the tares, the fruitless tree, are not to be tortured, but to be destroyed. The hell-fire spoken of in the New Testament is the fire of Gehenna, kept burning outside the walls of Jerusalem, to destroy the offal of the city; here was the worm that dieth not, and the fire that is not quenched; emblems of destruction, not of torment. I find nothing in the New Testament to warrant the terrible opinion that God sustains the life of his creatures throughout eternity, only that they may continue in sin and misery. That immortality is the gift of God through our Lord Jesus Christ; that man is mortal, and must put on immortality; that only he can put it on who becomes, through Christ, a partaker of the divine nature, and so an inheritor of him "who only hath immortality;" that eternal life is life eternal, and eternal death is death eternal, and everlasting destruction is destruction without remedy,—this is the most natural, as it is the simplest reading of the New Testament.—Lyman Abbott.

The Power of Small Acts

IN a sermon on the feeding of the five thousand by our Lord, a minister lately spoke of the lad who brought the barley-loaves, and the woman who made them. Little did she think as she pounded the grain, and mixed the dough, and tempered the heat of the oven, that her loaves were to feed the gathered companies, who sat down in orderly ranks on the green grass, and were refreshed by a meal presided over by Christ. As little do we know whereunto one small act of ours may grow. The obscure agents in this world are often stronger than those which are seen.—Intelligencer.

The Seventh-Part-of-Time Theory.

By N. J. Bowers

A. WELL, this whole Sabbath question, first and last, amounts to just this—it makes no difference which day we keep, so it is one in every seven. Proportionate, and not definite, time is the true principle. This thing of being confined to a particular day is an infringement of gospel liberty. One day is no better than another.

B. Which of the seven days do you keep?

A. O I keep Sunday, of course.

B. Why do you?

A. Well, the resurrection of Christ, our true rest, was on this day; he met with his disciples on this day; the Holy Spirit was poured out on the disciples on this day on Pentecost, and the apostle Paul preached and broke bread with the brethren on it. Besides it is the general custom of the church and country to observe this day. Common convenience would have us select this day; yet, as I say, we should not esteem one day above another.

B. We should not esteem one day above another, yet you esteem Sunday above other days; one day is no better than another, yet Sunday is better; it makes no difference which day we keep, yet it does after all; a particular day should not be kept because it infringes on gospel freedom, yet all should keep the particular day, Sunday. You have given half a dozen reasons for keeping a definite day, at the same time you were saying an indefinite one would do just as well. Does it make no difference whether we keep Sunday, and at the same it does make a difference? What do you mean?

A. We should keep the Christian Sabbath.

B. How do you know there is such an institution? Where in the Bible do you read about the Christian Sabbath? Here is a Bible, please read something about it. Besides, according to your principle, there can be no such thing. Is not the first day of the week definite time? yet you say we should not be confined to a particular day. Do you not see your positions devour themselves.

A. The Bible says we should honor the Son even as we honor the Father. We should honor the Son by honoring the day of his resurrection.

B. How do you know? Why should we honor the day of the Lord's resurrection any more than the days of his birth, crucifixion, or ascension? On all these days important events in redemption took place. This pretense of honoring the Son in disobedience to the Father, in the day when the hearts of all men shall be made manifest, will be laid bare in all its wickedness. It is no honor to the Son to refuse honor to the Father in disobedience. "I and my Father are one," says Jesus.

A. The fourth commandment enjoins any day of the week for the Sabbath. We can "remember the Sabbath-day to keep it holy," when we remember the day of the resurrection.

B. Let us see. On what day did God rest?

A. On the seventh day.

B. On the seventh day of what?

A. On the seventh after six of labor; this is the principle, as I have said.

B. True, and this seventh day after six of labor was the seventh day of the week.

A. The commandment does not say week, it says seventh day.

B. The words it is true are not seventh day of the week. Although the commandment does not say week, yet it means week, indeed it can mean nothing else. Notice this was the seventh day of the first seven days of time. Here is the first week of time. The day of God's rest was the seventh day of this first week. This was the model for all succeeding weeks. Now did not the Lord rest on a definite day?

A. He certainly did.

B. On what day are we to rest in obedience to this commandment?

A. On the day on which God rested.

B. And this was on the seventh day of the week, as I have proved. So no day can be the Sabbath but the day on which God rested, which he blessed and appointed. He rested on but one, not on two or seven, so it is an absolute demonstration that any seventh day cannot be the Sabbath. You cannot make a day the Sabbath on which God wrought. It must be the day on which he rested; which by tradition, by chronology, by historic preservation, by astronomical records, by legal agreements, and by common consent, is the seventh day of our week, or Saturday. The ancient people of God—the Jews—certainly kept the day enjoined in the commandment. This day corresponded with the day of Saturn of the Gentile nations, which agrees with our Saturday. The Jews have in all nations kept this day down to the present. They never lost the order of the week. It is also equally evident that we cannot, in obedience to the fourth commandment, remember the day of the resurrection, for two reasons: 1. The Lord did not rest on the day of the resurrection, but on the day before. 2. In rendering obedience to this commandment we remember or call to mind the great facts of creation and not the resurrection of Jesus. The fourth commandment has nothing to do with this. The great Sabbath precept knows nothing of the Lord's resurrection. It is the creation of the world with which it stands related. It says nothing about the resurrection.

A. Well, you keep your Sabbath and I'll keep mine.

B. I have no Sabbath. The Lord has one, and he tells me to observe it. It being his, I must be careful how I neglect or misuse it. I must be mindful how I treat the property of another. If I had one of my own, as you say you have, I need not be so particular. Does the Bible tell you to keep your Sabbath, or the Sabbath of the Lord thy God? Read the fourth precept.

A. I think the Lord is not as particular about these matters as he used to be. He wants spiritual worship now.

B. The Lord always has required spiritual worship. This has been true in all past ages. Among the Jews he required it. Read the prophets. What is spiritual worship but sincere and willing obedience to God? Paul says "we know that the law is spiritual." Rom. 7:14, and the man who is truly spiritual will consent with the apostle that the law is "holy, just, and good," and will keep it. The Sabbath is a part of the law. He will keep that also. The Lord is as careful now as he ever was. Why should he be less so? Sin is sin now, as of old. Can you prove that the Lord is not in this day particular whether we obey him or not? You spoke at the beginning about giving the Lord a proportion of time. It is right to give him a proportion, but it must be the right proportion. This idea of averaging matters with the Lord may fitly characterize the average Christian professor of to-day, but it will count nothing in the Judgment but condemnation. The tendency of to-day is to make the teachings of the Bible indefinite; meaning anything or nothing at all; so of what use is it? That's the pattern this any-day-and-no-day-in-particular theory is cut after. You can make it fit any day, and hide a multitude of sins in priest and people; but the Lord can see through it, and through the disobedient heart of the wearer.

A. I don't think you can change my mind. I mean to serve the Lord faithfully, and try to get to Heaven.

B. It is vain to serve the Lord with a disobedient heart. There is no faith in disobedience and rebellion. You can't get to Heaven by neglecting known duties. Do not be deceived in this matter. It is only the willing and obedient who shall eat the fruit of the land. I hope you will carefully, and in the fear of God, consider where you stand, and decide to serve the Lord more fully. N. J. BOWERS.

God Will Bring Every Work Into Judgment

God will bring every work into Judgment.

Christian Responsibility.

By Bible Banner

ONE cannot read the history of the church in which is enrolled the names of the noble army of the martyrs, without being struck with the fitness of Jesus' testimony, that his disciples must bear the cross; that they must confess him even to the loss of life; that in the world they should have tribulation, while they should also have his abiding, unspeakable peace to the actual facts of their experience. It might seem to human judgment like a harsh and bitter sacrifice that Christ requires, but history shows that it has been required, and faith joyfully says what Christ has providentially required is right and best, as well as what he has recorded in written requirement.

This joyful resigning of worldly position, influence, ease, honor, and soon life itself, for the sake of Jesus and his truth, is most strikingly illustrated in the case of Luther, Esch, Voes, or Thorn. The further sacrifice of wealth and family, with life, can be read in the case of many others, while, who of Christian heart has not wept at the sorrowful tale of the death of John Rogers, who for principle, for devotion to the Lord and his word, while he had not wealth, was ruthlessly torn away from a wife and nine children?

To require this resignation of everything we hold dear, is not cruel on the Lord's part, because he makes himself so supremely sweet to us, and he assures us of the enjoyment of a blessed reunion with our friends, and the possession of real wealth and rest in the resurrection of life, and the kingdom of God.

But a lesson that comes to us is, the contrast between the martyr spirit of the past ages and our disposition who inherit the religious privileges which the martyrs bled to secure for us.

Thanks be to God, men cannot come in cruel wrath and drag us from our bed to the inquisition, and the stake of burning, or the death by drowning. There is no way that we can be the peers and companions of the tortured and slaughtered saints, except in our own voluntary devotion of ourselves to tedious and wearing and abundant labor for the good of others, in our denying ourselves to the extent of want and suffering, while we devote the money we could otherwise spend on our own comfort, to the relieving of the needy, caring for the sick, sending the gospel in living missionary and fruited messenger to distant lands and to the unsaved near our doors.

How many of the martyrs of our day suffer the privation of a day's fasting and real hunger now and then, in their poverty even, as well as when they only feel poor, so that they may devote the money saved in want to helping insure the stability of their church, and of the cause devoted to spreading the knowledge of the truth and of salvation among the benighted of the earth.

Multitudes of professed Christians who adorn the sepulchers of the martyrs to-day, are themselves drying up spiritually for the lack of the martyr spirit. They feel no responsibility to maintain important measures of truth, and means of proclaiming it, at least not at any real cost of privation, or hunger, or want. Where in our days are the children of the martyrs? Would the martyrs know them as their children? Are we not pigmies beside those giants for Christ?

Well, there are a few, even in this ease-loving and time-serving age, who will spend and be spent willingly, who will stand in the breach for the defense and extension of the truth, and provide for its success if it costs them real want and labor, and will be glad to be in fellowship with their Lord as near as may be in his sweat of blood, and with his martyrs in their sacrifice for men's enlightenment and salvation.—The Bible Banner.

The Tree of Life and Immortality.

By Geo. Enos

"And out of the ground made the Lord God to grow every tree that is pleasant to the sight and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil." Gen. 2:9. "And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die." Verses 16, 17.

From the above it may be seen that the tree of life was planted in the midst of the garden, and evidently for some purpose. It was placed conspicuously, so as to be easy of access; not in a secluded corner, as it might have been if the soul is immortal, having no need of the tree of life. Most assuredly the function of the tree of life was just what its name, "life," signifies, and was a necessity to the condition of life, as it is thus prominently brought to view.

Here we find that man's immortality was conditional, and the condition was that he should obey God's law. In verse 17 we read, "But of the tree of the knowledge of good and evil, thou shalt not eat of it." Here is an express commandment to refrain from something, and on obedience to that command depends something; and that something is life, for the injunction continues, "for in the day that thou eatest thereof thou shalt surely die." Then life depended upon keeping the command of God; for the threat, "thou shalt surely die," follows the command, "thou shalt not eat." The sin was in the disobedience, "for sin is the transgression of the law." Thus we find man condemned to death for the transgression of the law. What is the sentence passed upon? The man; he who God had said was made of the dust of the ground and became a living soul. Then the sentence of death is upon the living soul, "for dust thou art, and unto dust shalt thou return."

If any man should think that the pronoun "thou" does not apply to the soul, I would ask, To what does the noun "man" apply in verse 7? "God formed man of the dust of the ground," "and man became a living soul." Thus it becomes plain that the soul was made of dust—not of ether, or some substance more volatile. Here we have the process of making the man—two steps and one result: First step, God formed him of the dust of the ground; the second step was, "and [God] breathed into his nostrils the breath of life." The result of this was, man became a living soul. Here we have the process complete, and just the reverse of this is the unmaking of him. "His breath goeth forth;" here is the first step toward dissolution; "he returneth to his earth;" here is the second step in unmaking him, and the result is, "in that very day his thoughts perish." Ps. 146:4.

Man had forfeited life, and in order for him to pay the forfeit he is driven from the tree of life. "And the Lord God said, Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever; therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man [soul and all]; and he placed at the east of the garden of Eden cherubim, and a flaming sword which turned every way, to keep the way of the tree of life." Chap. 3: 22-24. Here we find provision made for the execution of the sentence.

We now have the man driven out from the garden, and from the tree of life, and the way of the tree of life securely guarded by cherubim and a flaming sword that turned every way, thus preventing him from entering by some other way than by the Door. In the 10th chapter of John we read, "Verily, verily, I say unto you, he that entereth not in by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber."

Reader, have you got to the tree of life; did you go round and scale the wall, and get to the tree that God had guarded, and eat of it? If so, you are a thief and a robber; have stolen eternal life, which is the gift of God to them that believe on the name of Jesus. "I am the door; by me if any man enter in, he shall be saved, and shall go in and out, and find pasture." John 10:9. If you have not seen or smelled of the tree of life, much less eaten of it, how can you say you possess eternal life or immortality? for God only hath immortality. 1 Tim. 6:16.

Thus we have man on the earth with the sentence of death upon him, and our own observation tells us that the decree has been faithfully executed. All is lost, and were it not for Jesus and the resurrection, would be eternally lost. But, thank God, there is a turn from this sad picture, and that relief is in the redemption of man (a thing that would be impossible if he had eternal life by inheritance), which insures the restitution of all things. What was lost? Life. Then life is that which is to be restored. Anything else? Yes; heirship to the garden, also the earth. Then the plan of redemption will restore life to man, and man to the garden.

Then let us draw toward the tree of life, which is by the river of life; here we will find ample provision made for our sustenance. "I will give unto him that is athirst of the fountain of the water of life freely." Rev. 21:6. Here immortality is insured to all that are athirst, on the condition that they will drink of the fountain. He that overcometh shall inherit all things; all things include the right to the tree and the river of life. Here the redeemed host may come to the tree and eat from new moon to new moon, and from Sabbath to Sabbath.

Now we have seen that death came by banishment from the tree of life, and banishment came by the transgression of God's law. So also life, the reverse of death, comes by a reverse action, by regaining a right to the tree of life, which comes by keeping the commandments of God. Said Jesus: "Blessed are they that do his commandments, that they may have [not already have] right to the tree of life, and may enter in through the gates into the city." Rev. 22:14. In the case of Adam, all depended on obedience, and so with us. Since Christ has opened the way which leads to the tree of life, which was guarded by the cherubim and a flaming sword, we may gain, by keeping the commandments, all that Adam lost by not keeping them. GEO. ENOS.

Indianola, Neb.

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