“Things present are yours”—though the day may be dark,
Though billows be tossing around the frail bark,
Like a glimpse of bright blue in the lowering sky
Is the thought that all comes from our Father on high.
“Things present are yours”—in the present rejoice,
And know that the future is also his choice.
To-day hath of good or of evil its share;
For the morrow our Heavenly Father will care.
“Things present are yours”—when the prospect is drear,
Forecast not the future, your spirits to cheer;
But, leaving vain visions, seek present relief
From the Saviour beside you in gladness and grief.
“Things present are yours”—whatever their form—
The joy and the sorrow, the calm and the storm—
Affliction, bereavement, perplexity, wrong;
Yea, “all things are yours,” for to Christ ye belong.
The Atonement
By Joseph Harvey Waggoner
The Atonement.—No. 19.
BY ELD. J. H. WAGGONER.
Sin is odious in the sight of God; it is that which God hates, and with reason, too, for it is hateful in its nature. We who have always been associated with it, and connected with it during the whole of our lives, cannot realize how sin appears to sinless beings, and more especially to God, who is infinite in perfection.
Sin is terrible in its results, in regard both to the government and to its subjects. It has dishonored God, as by it millions have denied his being, or despised his authority, and reviled his name. God is love; the earth was founded, and man was created and placed upon it, as the work of a benevolent Creator and a loving Father, who, by this work, designed an increase of joy in his universe. But sin has marred its beauty, and that lovely world at whose making the sons of God shouted for joy, has been turned into a pandemonium of curses against its Maker. The revealings of the Judgment day alone will cause men to realize to what extent sin has dishonored the Supreme Governor.
It is terrible beyond expression, and even beyond conception, in its consequences to man. Where God designed that all should be love, and peace, and joy, there millions upon millions have suffered untold sorrows all their lives, and died in agony, as the unavoidable consequences of sin, either their own or others, while many of them are yet reserved to the Judgment to receive the penalty of their sins in the horrors of the second death. Every tear, every pain, every sorrow, every circumstance of discomfort, is a fruit of sin. Fraud, licentiousness, bloodshed, and these in every form, and almost everywhere prevailing, tell us how terrible is sin.
We are all accustomed, more or less, to consider sin in the light of these facts. But we seldom consider it, as we should, as a thing difficult to exterminate. He who has made an effort to reform his life, who has met temptations from without, and battled with passions and propensities within, to some extent has realized that sin is an intruder, hard to be ejected from the human heart.
But this is not all. When we carefully study the divine plan of salvation as revealed in the atonement wrought in the priesthood of God's dear Son, we find that sin is of that nature and character that it is hard to dispose of in the divine government. Things which to us, with our depraved natures and corrupted hearts, appear to be of little consequence, are of tremendous weight as viewed in the light of Heaven's purity and glory. We may forget our sin, or we may confess it, and as our hearts feel relieved, we may think it is now a thing of the past; that it no longer has an existence. But Infinite Justice looks upon it as a blot, a stain in the universe, which is not easily removed.
And first, we are led to this conclusion by the act of God's giving his dear Son as an offering for its removal, and for the vindication of the divine government when sin has brought contempt upon it. Jesus Christ came to “put away sin by the sacrifice of himself.” Heb. 9:26. When we consider that God gave his only beloved Son, who had always pleased him, and in whom he greatly delighted; and that the Son, who was glorified with the Father before the world was, and who was the brightness of his glory, in an agony of almost overwhelming sorrow prayed that if it were possible the cup might pass from him, and yet meekly drank that cup in unparalleled submission, we must conclude that a necessity somewhere existed in the nature of the work to be accomplished, for such an immense sacrifice on the part of the Father and the Son.
We have remarked that the pardon of sin is relative, as we know of no better form of words in which to express a very important truth. God will never disregard the claims of his law. And though pardon may be considered as absolute, so far as the pardoned sinner is concerned, it is plainly taught that forgiveness is granted to the penitent by transferring his sin to another who suffers for him; that pardon is not absolute, or is not granted in such manner that the penalty may not be suffered at all. Though we no longer rest under its condemnation, its existence is a recognized fact in the government of God.
This truth is taught, not only in the death of God's Son, who bore our sins on the cross, but in the closing work of the high priest on the day of atonement. When the priest blotted out the sins of the people in the most holy place, or, in the words of the ordinance, “cleansed it and hallowed it from the uncleanness of the children of Israel,” by sprinkling the blood of the offering upon the mercy-seat, that did not end his work. The people were forever cleansed, and set free from the sins so washed away by the sprinkling of the blood upon the mercy-seat; and the sanctuary was cleansed, by which the sins of those for whom atonement was made, were removed from the presence of Jehovah; but the sins still existed, and were removed from the presence of God to be placed upon another object.
Two goats were presented before the Lord and lots were cast upon them; one to be a sin-offering to be slain, the blood of which was sprinkled in the sanctuary; the other for a scapegoat, which was not slain, and concerning which the priest took no action till after the sanctuary was cleansed, that is, till after the sins of the people were removed from before the throne of judgment. Let this be carefully noted, as it will help to correct erroneous views regarding the scapegoat.
Pilate.
By Joseph Clarke
“What I have written I have written.” John 19:22. There were traits in the character of Pilate which, if he had cultivated, might have saved him from being a participant, or rather a principal, in the wicked act of taking the life of Christ.
It is evident that Pilate was aware of the eminent piety of the Saviour, and that the rulers of the Jews were envious of his increasing popularity and widely-spread influence.
Pilate had the power to defend his subjects from the injustice of the mob, and from the craftiness of the envious Jewish Senate and priesthood, and no doubt he intended to do this; but the fury and wilfulness of the Jews, and the strong determinations of the rulers of that infuriated people, together with the overbearing, cruel temper of Herod and his men of war, were too much for his weaker resolutions.
The faint whisperings of conscience, and the agonizing prayers and tearful remonstrances of his considerate wife, were overborne by the popular clamor; and poor Pilate yielded his noble and manly nature to the ruling spirit of the age, and lent his authority to the demands of the mob, and the deed was consummated: Jesus was crucified.
The feelings of Pilate on this occasion may be conjectured from his writing the words, “Jesus of Nazareth, the King of the Jews,” and placing them upon the cross; and we may still further judge of his feelings, when, directed by the haughty prelates of the church to change the sense of the inscription, he replied with some independence of mind, “What I have written I have written.”
This was as much as to say, I have yielded my judgment to yours; I have, contrary to law and justice, crucified the best of men, because of your angry, envious clamor; I have sacrificed my own peace of mind for the sake of pleasing the most turbulent of all people, the Jewish nation, and now, in this last little tribute of respect to so good a man, I am still pursued by the persistent spite of this unaccountable wickedness and injustice, towards a man of guileless reputation, and of the most exalted principles.
From the depth of my soul, I detest the part I have acted in this matter; and I have no doubt of the injustice of the act. I shudder at myself, as I think of the scorn, the cruelty, and the shameless effrontery manifested by the prosecuting parties in this terrible tragedy.
And now that haughty rulers have done their work, in urging me on to act contrary to my best impulses by signing the death warrant of an innocent man, these wicked hypocrites have the audacity to dictate to a Roman Governor what title shall be placed upon the cross of their own national benefactor, whom they have betrayed. But for once I will act as my judgment dictates. Goaded almost to madness, I have given Barabbas to freedom, and the prince of princes I have delivered to your will. To please rebellious citizens, I have sold my honor, forfeited self-respect, and yielded up my peace of mind forever.
To place this title upon the cross may, in some small degree, atone for the unwilling consent I have given to this decision. It may at least indicate to all that I have not acted voluntarily in condemning this just, this wonderful man. How could I have done so unjust an act: but it is done; it is too late to retract. I have acted a weak, unmanly part. I might have delayed this prosecution, and this final scene. I might have stemmed the tide of ridicule at Herod’s bar of justice; with my soldiers I might have silenced the false accuser, until the defense was heard from; and the part I have acted I might have placed on the side of justice and humanity.
But it is now over. Malignity has accomplished its cruel work, and here at this point of time I am insultingly bid to place a contemptuous title upon the cross of the man we have so much abused. Shame! Shall the final death struggle of this innocent man be made doubly bitter by the persistent malignity of his persecutors? Has not hatred satisfied itself? Shall justice be thwarted at every point in this disgraceful affair? For once I will do as conscience dictates. For once, but alas too late, I will act independently of this wicked, reckless influence. “What I have written I have written.” Let this remain to show that there is one Roman protest against a Jewish insurrection.
But to the application. Every generation has its opportunity to crucify Christ. Cain, in his enmity to Abel, crucified his Saviour; and those who lived in the time of Noah did the same in rejecting his warning; Jeremiah and the prophets were persecuted and ridiculed, and many of them were put to death; in all this Jesus was crucified.
But has this subject any thing for us, of the present age? Are we opposing the work of God in any way? If so, we are like the Jews who crucified our Saviour. Are any of us arrayed against the Sabbath reform? Are not the nations of the earth arming for a conflict? Are not the churches of this age preparing to install the Sunday of the Persians in the place of the true Sabbath? Is not this war against the Lawgiver? Is it not another crucifixion?
Are there not among the statesmen of our land, eminent and noble men, who to-day are fully prepared, as they believe, to defend the right, who will, when popular clamor demands the concession, do as Pilate did, yield their independence of mind, and decide on the side of the “wild Solar Holiday of Pagan times?”
The Judgment day will bring to light many Pilates, of every age of the world, who have yielded up honor and truth, justice and self-respect, to the demands of the popular voice.
JOSEPH CLARKE.
The Resurrection.
Reflecting the other day upon the sad state of the churches at the present moment, I was led to look back to apostolic times, and to consider wherein the preaching of the present day differed from the preaching of the apostles. I remarked that there was a vast difference in their style from the set and formal oratory of the present age. But the main difference I observed was in the subjects of their preaching. Surprised I was when I discovered that the very staple of the apostles was the resurrection of the dead. The apostles when they preached, always testified concerning the resurrection of Jesus, and the consequent resurrection of the dead. It appears that the Alpha and Omega of their gospel was the testimony that Jesus died and rose again from the dead according to the Scriptures.—Spurgeon.
The Michigan Camp-Meeting
The Michigan Camp-Meeting, and Assembly of the General Conference—At the State Capital—1700 Sabbath-keepers in Camp—A Congregation of 10,000 on Sunday.
Looking back over the Michigan Camp-meeting just closed, we can safely call it the grand triumph of the year. Held in the Banner State of the S. D. Adventists, at a great central point, calling together the delegates to the General Conference from all parts of the field, it appeared from the first an event of great importance. But the result has far exceeded the most sanguine expectations of all those interested.
The location was two and one-half miles north-east of the city of Lansing, and one mile from North Lansing. The grove was every way suitable, but had to be newly cleared for the purpose. Preparations were going forward for several weeks prior to the camp-meeting, and much credit is due Eld. J. Fargo, J. F. Carman and Wm. Potter—the Camp-meeting Committee—for the enterprise and personal industry with which they dispatched the business of metamorphosing a wild patch of forest into a broad, clean camp-ground.
One hundred and twenty tents were pitched in the form of two hollow squares, one within the other, with regular streets on all sides. The inner square had a row of tents down the middle, and the outer square an annex on the eastern side. All these streets and avenues were well-leveled and swept, and brilliantly lighted at night. The tents were all properly numbered, and marked with the names and residences of the proprietors. The Battle Creek quarter numbered over twenty tents, describing two sides of the inner square. But the grand, distinctive feature of the ground was the mammoth cotton tabernacle, occupying a central position in the wide space between the two eastern lines of the outer and inner squares. It was entirely new, having been made in Chicago expressly for this and similar purposes, and was manufactured from the best 10-oz. duck. It measured 120 by 80 feet, and could accommodate 5000 people, having comfortable seating capacity for between three and four thousand. Seats were extended outside the canvas, and, during service, the curtains were raised, turning the whole into one grand auditorium.
The Reporters' quarters was a nicely fitted up octagonal tent, close by the tabernacle, and in full sight and hearing of all that transpired within its walls. Here sat the busy writers, and here came the newspaper men and the telegraphic reporters for their daily abstract of camp-meeting news.
Seventeen hundred Sabbath-keepers were encamped upon the ground, being the largest body ever gathered upon this continent. The populous canvas city presented a beautiful appearance, partly due to the size and general uniformity of the tents, there being few small ones and an entire absence of the dilapidated wooden cottages so common on an old established camp-ground. The weather was perfect during the entire week. Never were fairer days or more luxuriant atmosphere.
The meeting opened regularly at 2:30 P. M., Tuesday, Sept. 19, with a session of the General Conference, the President, Eld. James White, in the chair. Delegates reported from all parts of the great field, and the meeting was briefly addressed by Prof. C. W. Whitford, President of the Milton (Wis.) College, and delegate to the General Conference from the S. D. Baptist church. In the evening the grand tabernacle was formally dedicated to the cause. The opening prayer was made by Eld. U. Smith, after which Eld. White preached an appropriate sermon, in which were incorporated many church statistics, and interesting facts concerning the work at home and abroad, and its progress from a humble origin in old New England a quarter of a century ago, to a society numbering 25,000 souls in the United States, and whose publications were scattered over the civilized world. Suitable reference was made to the mammoth cotton church and the purpose it was to serve—a portable house of worship for these great gatherings. Eld. Canright offered the closing prayer, dedicating the canvas temple to the service of God.
It was a singularly impressive service, with the lamp-light flooding the vast pavilion, and the bowed congregation in its midst; and when the preacher earnestly besought the Most High that angels of God might encamp about this tabernacle in the wilderness, it surely seemed that we had not passed the time when angels ministered to men, and the pillar of cloud by day and of fire by night led the way of the true Israel.
On Friday, at 10:30 A. M., Prof. C. W. Whitford, of the Seventh-day Baptist College, preached upon the influence of Sabbath-keepers upon the religious life. Text, Prov. 22:28: “Remove not the ancient landmarks which thy fathers have set.” He spoke of the cause of the true Sabbath among the Seventh-day Baptists and Seventh-day Adventists in this country as marked by a peculiar and instructive origin. A sensitive and vigorous conscience had furnished the seminal principle from which it sprung, and by which it was sustained. The strict training of our New England ancestors under the Puritan doctrines and practices, made the acceptance of the Sabbath possible. This work appeals to the heroic elements in man. This Sabbath reform has cultivated a courage and manliness of soul that exalts the whole life. Obedience to the fourth commandment has produced great joy and satisfaction, and clearer discernment of other truths of the Bible has been given its observers. It is they who have made the staunchest protest against the traditions and power of the papal church. The preacher declared that the Sabbath-keepers of this country were not actuated by any cynical hatred of other men's opinions, nor by a desire for oddity and notoriety. They were solemnly obeying the Word of God, and the dictates of their own consciences.
Very many interesting historical facts were related concerning early Sabbath-keepers in Europe and America, and the speaker traced back the origin of his own church 400 years. The sermon was instructive and deeply interesting, and indicative of the warm fraternal feeling of the two seventh-day churches.
The Sabbath
Was a day long to be remembered. It was estimated that 2500 Sabbath-keepers attended the services. In order to give opportunity for a greater number to bear testimony, the social meeting at 5:30 A. M. was divided into three companies inside the mammoth tent, and each one was separately conducted. It was a strange scene—three persons speaking or praying simultaneously. At intervals the whole congregation of 2,000 persons would burst into some inspiring hymn that rolled out in a wave of harmony upon the morning air. Three hundred and twelve testimonies were borne in three-quarters of an hour, and a deep religious fervor pervaded the whole meeting.
At 9 A. M., an informal meeting of the General Conference was held. Many of the ministerial delegates reported concerning the spiritual condition of the districts where they had been laboring, and especially of the indications in new fields. Eld. Canright spoke of establishing a church in Maryland, whose members had never heard an S. D. Adventist sermon before he visited them, yet they were keeping the Sabbath, and had adopted the articles of the S. D. A. faith from reading their publications. Eld. Haskell related some interesting facts concerning the work in New England. He referred to the mammoth camp-meeting at Groveland, Mass., when Eld. and Mrs. White preached to 20,000 people on Sunday. He said the influence of that meeting had been felt far and near, prejudice was melting away, and people were becoming interested in the doctrines of the church. Individual cases were particularly mentioned. He gave prominence to the reports published in the leading Eastern journals, crediting them with doing much towards awakening an interest in the cause, and breaking down the wall of prejudice. Seventh-day Adventism was never brought before the people as now. The popular press from Maine to the Missouri River had been full of accounts of our camp-meetings for four months, one-third of a year, and the doctrines of truth, taking advantage of the influence of the secular press, were traveling into the homes of the people, into the cars, the steamers, the hotels, the stores; and being read everywhere, by those who would never take time to look at a tract or religious sheet. Such seed, sown broadcast over the land, must bring in a harvest.
The remarks of Prof. Whitford were specially cheering. He spoke particularly of the Sabbath cause, and its progress in all quarters of the civilized world, and declared that he had never before seen so many Sabbath-keepers together.
The report of Eld. E. B. Lane, from Virginia, was deeply interesting, showing the peculiarities of the class with whom he had been working, and the final success of his labors that crowned a gloomy beginning, clouded by contempt, persecution, and personal threats.
The speakers for the regular services were Eld. White and wife, and Eld. Smith. At the close of Mrs. White's discourse in the afternoon, 350 persons came forward for prayers. Following this, social meetings were held in different tents till the time for evening service. The largest congregation during the day was estimated at 3,500.
On Sunday
City and country turned out en masse. All the omnibus lines were busy during the day in transferring passengers to and from the grounds, and a perfect stream of carriages were upon the roads from 9 A. M. till 5 P. M. 1200 vehicles entered the gates, and at least 8000 people were on the ground in the afternoon. Many estimated the number at 10,000. A more orderly and respectful crowd could not be found on the continent. During the intermissions the streets and avenues of the canvas city swarmed with people making a survey of the camp. Much astonishment was expressed at the magnitude of the affair and the excellent management everywhere apparent.
The speakers for the day were Eld. Canright, and Eld. and Mrs. White.
In the evening Eld. Smith spoke upon the Two Covenants as related to the Sabbath. The sermon was a complete chain of argument establishing the validity of the fourth commandment.
During the day the intervals between services were occupied by musical concerts conducted by Prof. C. W. Stone of Vermont. Many of those modern spiritual songs that stir the soul with the breath of Heaven, were rendered with the finest effect. In fact, the music, which at the beginning of the meeting lagged a little, became at last one of its most attractive features under the superintendence of C. W. Stone, who accompanied the choir with a cabinet organ.
On Monday three were ordained to the ministry: Elds. E. Van Deusen, Jerome Fargo, and M. B. Miller. Thirty-seven persons were baptized in Grand River, Elds. D. H. Lampson, and E. R. Jones administering the rite. A parting meeting was also held, in which farewell addresses were made by Eld. and Mrs. White and Prof. Whitford. Deep feeling was manifested by all present, and the day which had been crowded full of business and religious meetings closed with a solemnity befitting the last night in camp.
Tuesday morning the camp broke, and, as suddenly as it had sprung into life, the tented city was gone, and its inhabitants rolling off to meet the early morning trains. Through all the utmost harmony prevailed. The business of the General Conference and the various societies pertaining to it, as well as that of the Michigan Conference, were transacted with unparalleled dispatch and satisfaction to all concerned. One of the pleasantest features of the meeting was the mutual good feeling existing between the people of Lansing and those in camp. Altogether the Michigan Camp-meeting was a glorious affair, a grand triumphal finale to the successful campaign of the summer. REPORTER.
THE TRANSFIGURATION
By C. W. Stone
Is the Soul Immortal?—No. 9.
THE TRANSFIGURATION.
The scene upon the mount of transfiguration is supposed by some to teach the immortality of the soul. I heard, not long since, a Methodist minister preach a sermon upon this subject; and he said: “Evidently the great lesson that our Saviour wished to convey to his disciples was the fact of the immortality of the soul. This he did in a very forcible manner, causing the disciples to see Moses and Elias, and to hear them talk. The materialist claims that Elijah was translated bodily to heaven, but we read that his mantle, his robe of flesh, fell back; thus we see how he could appear on the mount as a disembodied spirit. But we read of Moses that he died and was buried; therefore, his appearing on the mount is proof conclusive of the immortality of the soul.”
We came to the conclusion that this poor man had not read the account of Elijah’s translation for some time, and had forgotten the nature of the mantle that fell from Elijah as he went up. The record says that Elisha “took the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan;” and that he “smote the waters” with this mantle as Elijah had done before him. 2 Kings 2: 8-15. We think no one will dispute the fact that Elijah was taken to heaven bodily; and we wait for evidence that he did not appear bodily on the mount.
Before we investigate the case of Moses we will inquire into the object of the transfiguration scene. About a week before, our Saviour said to his disciples: “There be some standing here that shall not taste of death till they see the kingdom of God;” or, “till they see the Son of man coming in his kingdom,” as Matt. 16:28 has it. According to the popular view, at the resurrection (which takes place at the coming of Christ), the body is again made the house of the spirit. Therefore, according to their own view, there will be no such thing as a disembodied spirit in the kingdom of God after Christ comes. In the mount Jesus showed to three of his disciples a representation of his kingdom. If Moses and Elijah appeared as disembodied spirits, the representation was false; for, as they admit, the subjects of that kingdom will have bodies. If Elijah appeared bodily, and Moses appeared otherwise, the picture was still untrue, for all the subjects of that kingdom will have bodies. To represent the kingdom of God truly, its representative subjects must, then, appear bodily; and, furthermore, there must be two classes of them—one class to represent those subjects of the kingdom that are to be raised from the dead at the coming of Christ, and the other class to represent those who shall be alive when Christ comes, and be translated to heaven without seeing death. Paul expressly states that there will be two just such classes. 1 Thess. 4:16, 17. In order that our Saviour’s promise might be truly fulfilled it was necessary that Moses and Elias should both appear with glorified, immortal bodies.
Now, have we any evidence that they did not? In all our search, studying the inspired record of man’s creation, carefully considering the Creator’s words dooming the fallen race to return to the dust, accepting the inspired testimony of David and Solomon that man in death, like the beast, knows not anything, we have utterly333failed to find that there is any such thing pertaining to man as an immortal soul, or a spirit that can live independent of the body. We think we have fully proved that there is no such thing. We must, therefore, look for some other way for Moses and Elias to appear on the mount; and, in doing this, we shall find that explanation which none can fail to see is the most natural and, better yet, entirely scriptural.
First, then, Elijah was taken to heaven bodily, and bodily he appeared on the mount as a representative of those who, being alive when Christ comes, shall be “changed in a moment, in the twinkling of an eye, at the last trump.” 1 Cor. 15:51. Secondly, Moses died, and the Lord buried him. Deut. 34:5. How could he appear on the mount alive? Only by a resurrection from the dead. Well, does the Bible anywhere state that Moses was raised from the dead? Not exactly; but it does record a circumstance which would not be likely to occur in connection with any other event than his resurrection; and this circumstance, coupled with the fact that Moses was really seen alive upon the mount, and necessarily in bodily form, is sufficient to prove that Moses was raised from the dead.
The circumstance is recorded in Jude 9. There we learn that Michael had a contest with the devil about the body of Moses. They had a dispute about it. The facts, without doubt, are these: Michael was dispatched to the grave of Moses to raise him from the dead. The devil appeared on the scene; and, claiming him as his lawful prisoner, objected to his resurrection. Michael said, “The Lord rebuke thee;” and without doubt he was victorious in the contest, and raised Moses from the dead. Then Moses could easily appear bodily with Elias on the mount.
The certainty that the resurrection of the body of Moses was the subject of the contention becomes strengthened by a consideration of the parties. Moses was dead and a prisoner in the grave. The dead are all prisoners. Job says: “There the prisoners rest together.” The devil is the prison-keeper. “That through death he might destroy him that had the power of death, that is, the devil.” Heb. 2:14. The devil is called the “prince of the power of the air,” Eph. 2:2, “the prince of this world,” John 12:31; 14:30. He is a prince of this world because he took it by conquest, or rather by stratagem, from its first king, Adam, whom God placed at the head of the affairs of this earth, giving him “dominion over every living thing that moveth upon the earth.” Gen. 1:28. The lie that Satan told Eve insured the death of all her descendants; and as fast as they fall they are locked up as his prisoners in the earth, his vast prison-house.
Now, who is Michael? We answer, he is Jesus Christ. Michael is the archangel, chief angel. Jude 9. Michael is our prince, and that is Christ. Dan. 10:21. It is the voice of the archangel that wakes the dead. “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first.” 1 Thess. 4:16. This voice of the archangel is the voice of Christ; for of course the Lord will use his own voice. So he says, “The hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth.” John 5:28. Michael, then, is Christ. Now it is by virtue of the death and resurrection of Christ that any and all of our race are raised from the dead. 1 Cor. 15:22.
The widow’s son, 1 Kings 17, the son of the Shunammite, 2 Kings 4, the son of the widow of Nain, Luke 7, the ruler’s daughter, Luke 8:40, and Lazarus, John 11,—these were all raised from the dead by virtue of the sacrifice of the Son of God, which, although it had not then been accomplished, was established in the purpose of God. How appropriate that Jesus, the archangel, the first or chief prince, Dan. 10:13 and margin, the captain of the Lord’s host, Josh. 5:13-15 and margin, the Spiritual Rock that went with Moses and the children of Israel as they journeyed from Egypt, 1 Cor. 10:1-4,—how fitting that he, the Life-giver, should be found at the grave of Moses to raise him from the dead? How natural, too, that Satan should appear there to defend his claim! How easy to account for the contention! How clear that Christ raised up Moses, and that that resurrected body appeared on the mount. The object of the transfiguration scene was to represent the kingdom of God. How perfectly it was done!
Jesus has since entered the grave, vanquished the foe on his own ground, and wrenched from his grasp the keys to his prison-house. He says: “I am he that liveth, and was dead; and, behold, I am alive forevermore, amen; and have the keys of hell [hades, the grave] and of death.” Let not the righteous fear to go down to the grave for a little moment, Isa. 26:20, 21, for soon the “earth shall no more cover her slain;” soon will Jesus unlock the prison bars, and they that “sleep in Jesus will God bring with him.” 1 Thess. 4:14. They shall be caught up with the living to meet the Lord in the air, and so be forever with the Lord. 1 Thess. 4:17.
C. W. STONE.
Seventh-Day Baptists.
By James White
VISIT TO THEIR GENERAL CONFERENCE.
In company with Prof. C. W. Whitford, of Milton (Wis.) College, we left the Lansing (Mich.) Camp-ground, Monday P. M., the 25th ult., to attend the Seventh-day Baptist General Conference, at Walworth, Wis., and reached the place of meeting the 26th. Here we found open doors, and kind friends to give us a hearty welcome, and every attention and comfort grateful to our worn and weary condition. The labors of the season had been severe; but those of the last meeting, at which were held the sessions of the General Conference, the Michigan State Conference, the Publishing Association, Battle Creek College, and the Health Reform Institute, were almost beyond measure. And it seems really selfish to give our brethren of the S. D. Baptists only a few days in which to rest, and poorly represent our people.
On the 27th, the seventy-second annual meeting of the General Conference of the S. D. Baptists opened with Vice-President James Bailey in the chair, President Jonathan Allen, of Alfred (N. Y.) University, not arriving until the afternoon session. Our reception as delegate from the Seventh-day Adventists to that body was very cordial, and we were by vote invited to take part in the deliberations of their Conference.
Addresses were given during the three days we were with this people from Prof. A. R. Cornwall, of Albion (Wis.) Academy, Eld. O. U. Whitford, of Farina, Ill., and Eld. L. A. Platts, of Westerly, R. I. Several hours each day were devoted to business of the Conference and their missionary work, and the discussion of topics of interest. By request, we spoke at length upon the relation of the two bodies of Sabbath-keepers to each other, which met with hearty responses of endorsement by most of the ministers present individually and personally in social interviews with them. Our position as to the relation of the two bodies will be definitely stated next week.
The 28th we left the S. D. Baptist Conference reluctantly to hasten to our camp-meeting at Waldron, Ill., which had been in session two days before we reached the ground. We found the attendance of our people large. But the weather was so very cold that our congregations did not reach quite a thousand on Sunday. We left the ground Monday, at 4 A. M., and reached the Review Office at 3 P. M.