BRIEF TESTIMONIALS ON MAN'S PRESENT CONDITION, THE INTERMEDIATE STATE, FUTURE PUNISHMENT, ETC., FROM REPUTABLE AUTHORS.
BISHOP WHATELY'S VIEW OF ETERNAL MISERY.
This celebrated divine, Archbishop of Dublin, in speaking of 1 Cor. 15:25, thus candidly bears witness: "We are told by Paul that Christ must reign till he hath put all things under his feet; and that the last enemy that shall be destroyed is death. And this does not seem consistent with the continuance forever of a number of wicked beings alive, and hating Christ, and odious in his sight." Well may we say, in the words of one of old, "How forcible are right words."
NO "THUS SAITH THE LORD" FOR IT.
However strongly theologians inveigh against the reform view of natural immortality, there are some who make surprising concessions toward this truth. Thus, Bishop Tillotson, in his Sermons, printed in 1774, Vol. 2, admits the whole question. Said he: "The immortality of the soul is rather supposed, or taken for granted, than expressly revealed in the Bible." And Dr. Bagnall, in the Methodist Quarterly Review for April, 1852, while writing in favor of natural immortality, acknowledges: "In the Bible, we think, there is no passage which can be strictly said to declare that all human souls are immortal." We heartily coincide with the above declarations, and conjecture that perhaps this lack of inspiration is made up in the teachings of theology and modern spiritualism.
ADAM NOT NATURALLY IMMORTAL.
Bishop Jeremy Taylor, the famous author and scholar of the seventeenth century, thus beautifully states our position: "Whatsoever had a beginning can also have an ending, and it shall die, unless it be daily watered from the streams flowing from the fountain of life, and refreshed with the dews of Heaven and the wells of God; and, therefore, God had prepared a tree in Paradise to have supported Adam in his artificial immortality. Immortality was not in his nature, but in the hands and parts, in the favor and superadditions of God."—Future Life, p. 311.
To this we may add the remark of Richard Watson, whose "Institutes" are the Methodist standard of theology. He says: "That the soul is naturally immortal is contradicted by Scripture, which makes our immortality dependent on the will of God."—Inst. II, 83.
A PROBABLE FACT—WHAT IS IT?
The great and godly Dr. Vinet once sagaciously observed, that, "even now, after eighteen centuries of Christianity, we are very probably involved in some enormous error, of which Christianity will at some future time make us ashamed." The doctrine of endless woe is just such an "enormous error," and many in the churches are beginning to be ashamed of it.
TO CEASE TO BE IS A PUNISHMENT.
We are sometimes met with the hasty assertion, that to be destroyed, consumed, burned up, etc., is no punishment. With this sentiment we join issue, mainly in the language of others, and those of opposite sentiments. It seems there are some who regard the extinction of beings as an "infinite punishment."
Says Mr. Edwards, in reply to Chauncey (Works I, 80): "Endless annihilation is an endless or infinite punishment."
Mr. Baxter, author of many works published by the American Tract Society, in his Unreasonableness of Infidelity, says: "Would you not be contented to suffer a terrible degree of misery everlasting rather than die? Whatever men may say, it is certain they would."
Jurieu, called the "Goliah of Protestants," inquires, "When a criminal is condemned to death, is not that an eternal punishment? Does the judge order him to be resuscitated in the course of a year?"
Dr. Gordon, Hall's Memoirs, p. 95, testifies: "So dreadful do I think of annihilation," said a dying man, "that I would rather live in pain than not to live at all."
St. Augustine uses the following strong language: "If any one shall say, 'I would rather not be, than be in misery,' I should reply, 'You say what is false.'"—De. Lib. Arb., 1, 3, c. 6.
And Mr. Daubuz, in speaking of those who believed in a deprivation of future existence, says, with emphasis: "The remedy is worse than the disease."—Com. on Rev. 20:12.
To us, the thought of a candidate for immortality losing Heaven is deplorable beyond expression. That one who might flame with seraphs should be condemned to eternal deprivation of being, is a penalty from which most hearts shrink back in horror and consternation.
DID MR. WESLEY BELIEVE THE COMMON VIEW?
In the second volume of his published Sermons, in a discourse upon the parable of the rich man and Lazarus, occurs this paragraph, though perhaps much to the mortification of his present followers. Said he: "It is, indeed, very generally supposed that the souls of good men, as soon as they are discharged from the body, go directly to Heaven; but this opinion has not the least foundation in the oracles of God." Mr. Wesley did, indeed, believe in a conscious state somewhere outside of Heaven; but what it is or where it is, is beyond our ken. We, however, remark that his "ante-chamber of Heaven" is altogether anti-scriptural, and submit the whole in the language of Pres. Mahan: "Admissions in favor of the truth from the ranks of its opposers constitute the highest kind of evidence."
CRITICISM FROM CLARKE.
Dr. Adam Clarke, the well-known commentator and critic, thus disposes of the passage, Matt. 16:26, "What is a man profited if he shall gain the whole world and lose his own soul? or what shall a man give in exchange for his soul?" He says: "On what authority many have translated the word psuche, in the 25th verse, 'life,' and in this verse 'soul,' I know not; but I am certain it means 'life' in both places." Dr. Clarke was a strenuous believer in the soul's immortality, with all its adjuncts, as consciousness in death, eternal misery, etc.; therefore, we like his honest comments in the present instance the better. His remarks will also apply with equal force to Matt. 10:28, 39, which is an exact parallel to the present case.
LUTHER ON THE INTERMEDIATE STATE.
This zealous reformer and expounder, while treating on the text, "there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest," says: "Another proof that the dead are insensible. Solomon thinks, therefore, that the dead are altogether asleep, and think of nothing. They lie, not reckoning days or years, but, when awakened, will seem to themselves to have slept scarcely a moment."—Bayle's Hist. and Crit. Dict. Luther's views on this question exposed him to much odium and calumny from his enemies. Sir Thomas More, a Catholic, in his dispute with Tyndale, thus kicked at him: "What shall he care how long he live in sin, that believeth Luther, that he shall after this life feel neither good nor evil, in body nor soul, until the day of doom?"
BEECHER'S VIEW OF ETERNAL MISERY.
Dr. Edward Beecher, in speaking of the present theory of punishment in the Conflict of Ages, pp. 225, 306, says: "It involves God, his whole administration, and his eternal kingdom in the deepest dishonor that the mind of man or angel can conceive. The human mind cannot be held back from abhorring such a theory, except by the most unnatural violence to its divinely-inspired convictions of right." So have many others reasoned, as well as Dr. Beecher. No wonder that even the little child, when told by its mother of an ever-burning hell, said, "I wish I had never been born!" But thank Heaven that so revolting a sentiment is altogether human and anti-scriptural.
DEATH MEANS DEATH.
Dr. Watts, the church's poet, in his Ruin and Recovery of Mankind, p. 11, §3, deposes the following candid testimony on the penalty pronounced upon Adam. Said he, "There is not one place of Scripture that occurs to me, where the word death, as it was first threatened in the law of innocency, necessarily signifies a miserable immortality of the soul, either to Adam, the actual sinner, or to his posterity." There is more truth than poetry in this paragraph of Watts'; for the statement is exactly in harmony with the divine Scriptures.
AN IMPORTANT DISTINCTION.
On the conversation between Christ and the Sadducees, Matt. 22:23-32, Mr. Olshausen, the distinguished German commentator, says: "In this passage, we have, chiefly, an expressed confirmation of the resurrection, which, it is to be observed, we must distinguish from the immortality of the soul. Of the latter, the Scriptures never speak; on the contrary, God is called, He who alone hath immortality. 1 Tim. 6:16."
DWIGHT'S TESTIMONY.
Dr. Dwight, the well-known theological writer, makes the following statement concerning everlasting misery: "There are, I know," said he, "persons who speak of future punishment with an air of cool, self-complacency, as being, in their view, easy of investigation, and free from embarrassment. I am inclined, perhaps uncharitably, to give them little credit for candor, clearness of intellect, or soundness of character; and greatly doubt whether it has been investigated by them."—Dwight, Vol. 4, p. 457. How few there are, if they would candidly examine the matter, but would be of the same mind with Dr. Dwight.
(To be continued.)
A Hard and Close Christian
How sad to have the world say of a Christian: "May be he is a good man, but he is very hard and close in his dealings."
Thoughts on the Book of Daniel, CHAPTER XI.
By Uriah Smith
VERSES 1, 2. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all; and by his strength through his riches he shall stir up all against the realm of Grecia.
We now enter upon a prophecy of future events, clothed not in figures and symbols, as in the visions of chapters 2, 7, and 8, but given mostly in plain language. Many of the signal events of the world's history, from the days of Daniel to the end of the world, are here brought to view. This prophecy, says Bishop Newton, may not improperly be said to be a comment and explanation of the vision of chapter 8.
The angel, after stating that he stood, in the first year of Darius, to confirm and strengthen him, turns his attention to the future. Three kings shall yet stand up in Persia. To stand up, means to reign; three kings were to reign in Persia; referring doubtless to the immediate successors of Cyrus. These were, 1. Cambyses, son of Cyrus. 2. Smerdis, an imposter. 3. Darius Hystaspes.
The fourth shall be far richer than they all. The fourth king from Cyrus was Xerxes, more famous for his riches than his generalship, and conspicuous in history for the magnificent campaign he organized against Grecia, and his utter failure in that enterprise. He was to stir up all against the realm of Grecia. Never before had there been such a levy of men for warlike purposes; never has there been since. His army according to Herodotus, who lived in that age, consisted of five millions, two hundred and eighty-three thousand, two hundred and twenty nine (5,283,220). And not content with stirring up the East alone, he enlisted the Carthagenians of the West in his service, who took the field with an additional army of three hundred thousand men.
VERSES 3, 4. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled; for his kingdom shall be plucked up, even for others besides those.
The facts stated in these verses plainly point to Alexander, and the division of his empire. See on chapter 8:8. Xerxes was the last Persian king who invaded Grecia; the prophecy therefore passes over the nine successors of Xerxes in the Persian Empire, and next introduces Alexander the Great. Having overthrown the Persian Empire, Alexander "became absolute monarch of that empire, to the fullest extent it was ever possessed by any of the Persian kings." Prideaux I, 378. His dominion was great, including "the greater portion of the then known habitable world;" and he did according to his will. His will fortunately led him, B. C. 323, into a drunken debauch, in which he fortunately died; and his vain-glorious and ambitious projects went into sudden, total, and everlasting eclipse The kingdom was divided, but not for his pos terity; it was plucked up for others besides those. Within fifteen years after his death, all his posterity had fallen victims to jealousy and ambition. Not one of the race of Alexander13was left to breathe upon the earth. So short is the transit from the highest pinnacle of earthly glory to oblivion and death. The kingdom was rent into four divisions and taken pos session of by Alexander's four ablest, or perhaps most ambitious and unprincipled generals, Cassander, Lysimachus, Ptolemy, and Seleucus.
Verse 5. And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion.
The king of the north and the king of the south are many times referred to in the remain ing portion of this chapter. It becomes there fore essential to an understanding of the prophe cy to clearly identify these powers. When Alexander's empire was divided, it was divided toward the four winds of heaven, east, west, north and south; these divisions of course to be reckoned from the standpoint of Palestine. That division of the empire lying west of Pal estine, would thus constitute the kingdom of the west; that lying east, the kingdom of the east; that lying north, the kingdom of the north; and that lying south, the kingdom of the south. The divisions of Alexander's kingdom, with respect to Palestine, were situated as follows: Cassander had Greece and the adjacent coun tries, which lay to the west; Lysimachus had Thrace, which then included Asia Minor, and the countries lying on the Hellespont and Bos phorus, which lay to the north of Palestine; Ptolemy had Egypt and neighboring countries, which lay to the south; and Seleucus had Syria and Babylon, which lay principally to the east.
During the wars and revolutions which for long ages succeeded, these geographical boun daries were frequently changed or obliterated; old ones were wiped out and new ones instituted. But whatever changes might occur, these first divisions of the empire must determine the names, or we have no standard by which to test the application of the prophecy. That is, whatever power at any time should occupy the territory which at first constituted the kingdom of the north, that power, so long as it occupied that territory, would be the king of the north; and whatever power should occupy that which at first constituted the kingdom of the south, that power would so long be the king of the south. We speak of only these two, because they are the only ones afterward spo ken of in the prophecy, and because in fact, almost the whole of Alexander's empire finally resolved itself into these two divisions.
Cassander was very soon conquered by Lysi machus, and his kingdom, Greece and Macedon, annexed to Thrace. And Lysimachus was in turn conquered by Seleucus, and Macedon and Thrace annexed to Syria.
These facts prepare the way for an applica tion of the text before us. The king of the south, Egypt, shall be strong. Ptolemy an nexed Cyprus, Phoenecia, Caria, Cyrene, and many islands and cities to Egypt. Thus was his kingdom made strong. But another of Alexander's princes is introduced in the expres sion, "one of his princes." The Septuagint translates the verse thus: "And the king of the south shall be strong, and one of his [Alexander's] princes shall be strong above him." This must refer to Seleucus, who, as already stated, having connected Macedon and Thrace to Syria, thus became possessor of three parts out of four of Alexander's dominion, and estab lished a more powerful kingdom than that of Egypt.
(To be continued.) U. S.
Saving Faith.
By James White
"It is a fearful thing to fall into the hands of the living God." Heb. 10:31.
THE epistle of Paul to the Hebrews is addressed to those who are familiar with the types of the Jewish law. This book represents Christ and his work as no other of the epistles do. It is a commentary upon the typical system, designed to carry the Hebrew mind from the dead figures of the old covenant, up to the living facts of the new. The Jewish sacrifices where blood was shed was a type of the sacrifice and precious blood of Christ. The Jewish sanctuary, with its two ministrations, was a type of the true tabernacle in heaven where Christ ministers in both the holy and the most holy places. Such a commentary was peculiarly adapted to the time when the apostles had to meet the blindness of the Jews, who did not see that the types of their system pointed to, and were lost in, Jesus Christ and his work in the greater and more perfect tabernacle.
But this was not the only object of Paul's epistle to the Hebrews to furnish Christ's first apostles with facts and arguments to meet their brethren according to the flesh. Its great object was to shed light upon the ministry of Christ in the minds of those who are looking for his second coming, who live at the time that ministration is closing. Hence the epistle to the Hebrews is really an epistle to the Adventists. We do not say that the book was designed only for those who are looking for the second advent of Christ. It was a powerful argument in the hands of the first apostles, and commentators and religious teachers generally have found much theoretical and practical instruction in it for the people of each successive generation since Christ ascended up on high. But the fact that the great sanctuary question has not been opened to the people by theological teachers until the close of the great prophetic periods shows that its light was especially designed for our time.
Our text states that it is a fearful thing to fall into the hands of the living God. These words could not apply at any time since Christ undertook the great work of human redemption, and became man's mediator with God, and to any persons only those who had committed the unpardonable sin. There is a point to which man may go beyond which there is no pardon. But this class is very small than many suppose. But what is the sin for which there is no pardon. It is the same now that it was in the days of Christ. When Christ cast out demons the Jews would not believe that it was done by the power of God. They blasphemed in saying, "He hath Belzebub, and by the prince of the devils casteth he out devils." Mark 3:23.
In reply to this blasphemy Christ said, "Verily I say unto you, all sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme; but he that blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation." Mark 3:28, 29. Blasphemy against the Father and the Son may be forgiven; but against the Holy Ghost never.
Attributing the work of the Holy Ghost to the power of Satan was blasphemy and the sin which hath no forgiveness in the first century. It is the same in the nineteenth. There are those in our day who are goaded on by Satan to attribute the work of the gifts of the Holy Spirit, especially the gift of prophecy, to the work of Satan. These unfortunate persons commit the sin which hath no pardon. As further evidence of this fact we here state that when these become alarmed and return with weeping they are not able to retain the position they retake. Like Esau they have presumptuously sold their birthright, and although they seek to obtain it again with tears they cannot. But let it be borne in mind that those persons who have grieved the Spirit of God away from them forever are left in a careless state of mind, generally supposing that they are in a fair way for heaven when they are really lost. The many who are suffering with fear that they have committed the unpardonable sin have done no such thing.
God by his prophet speaks to these trembling souls who are well nigh bereft of their reason, in the following words of comfort: "Come now, and let us reason together, saith the Lord, though your sins be as scarlet, they shall be white as snow, though they be red like crimson, they shall be as wool." Isa. 1:18. Shall we say that the crimson sin is the violation of the sixth commandment? And can the stain of this terrible crime be washed from the garments of the sinner by the blood of Christ? It is possible, that he who attributes the work of the Holy Spirit to Satan can find no pardon.
Once sinless man could walk and talk with God and Christ and angels in Eden. He was then safe and happy in the hands of the living God. But when sin separated him from God he needed a mediator. Thank heaven that the sinner is now in the hands of Christ. But when mercy's hour shall be past, and Christ shall no longer plead for him, then he will be in the hands of the living God to receive the righteous retribution of all his unpardoned sins, then, oh then, it will be fearful to be in the hands of the living God.
The closing verses of the tenth chapter of Hebrews contain the clearest evidence that this epistle was given for the especial benefit of those who are waiting for the second advent of Christ. Paul exhorts, "Let us hold fast the profession of our faith without wavering, for he is faithful that promised, and let us consider one another to provoke unto love and to good works, not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another, and so much the more as ye see the day approaching." Heb. 10:23-25. This exhortation is addressed to those who see the day of the Lord approaching. They are exhorted to hold fast their faith and by faithfulness in duty to provoke one another to love and good works.
Paul continues: "Call to remembrance the former days, in which after ye were illuminated ye endured a great fight of affliction, partly while ye were made a gazing-stock, both by reproaches and afflictions, and partly whilst ye became companions of them that were so used. For ye had compassion of me in my bonds, and took joyfully of the spoiling of your goods, knowing in yourselves that ye have in heaven a better and enduring substance." Verses 32-34.
In the great second advent movement of 1840-1844, a movement was raised up to which believers were to look back lest they forget that heavenly illumination, which prepared them to endure great afflictions. As were the Jews in their emancipation from the slavery of Egypt, they were to "remember all the way the Lord God had led them." That the Adventists did suffer reproaches will not be denied. They were in many places afflicted for espousing the second advent cause. Some had their goods spoiled by mobs. And the most innocent were cruelly treated for maintaining companionship with believers. Some were publicly whipped, while others were placed under guardians who managed their property for them.
But it will be objected that these words of Paul apply to the Adventists on the ground that the apostle speaks as though he had part in these afflictions, and bonds. We reply that the apostle speaks prophetically. He walks down with the church to the last generation, and speaks as though he was to be present to share with them their afflictions and joys. In like manner he speaks of being present at the coming of the Lord, and being changed to immortality. He says: "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel and the trump of God, and the dead in Christ shall rise first, then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord." 1 Thess. 4:16, 17. Here Paul speaks of being alive at the coming of the Lord. If that will be really so, then the apostle is alive now. If so he is eighteen hundred years old. He has entirely outstripped Methuselah. Again he says: "Behold I show you a mystery. We shall not all sleep; but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." 1 Cor. 15:51, 52. Here the apostle says we shall not all sleep. Is it all a mistake that Paul was put to death at Rome? And when he wrote to Timothy that he was ready to be offered, and that the time of his departure was at hand he was entirely mistaken. In fact he is alive today. But where does he reside?
But, seriously, dear reader, we all know that Paul is dead. And the only consistent view that can be taken of these texts is that the apostle looking forward to the coming of the Lord puts himself in with them. Therefore when he says ye had compassion with me in my bonds he is speaking of those who should suffer for embracing and adhering to the advent faith. Paul continues:—
"Cast not away therefore your confidence which hath great recompense of reward, for ye have need of patience, that after ye have done the will of God ye might receive the promise." Verses 35, 36. Somebody has had great confidence in that which brings the reward to God's people. They are disappointed and brought into an exceedingly trying position which demands patience. Patience was necessary in order to meet the ridicule poured upon Adventists before the time past; but when the time did pass, the taunting jeers, "You did not know as much as you thought you did," "You have not gone up yet," were exceedingly trying to those whose hearts were stricken with grief because their Lord did not come as they had hoped.
But why apply these words of the apostle to the second advent movement? To many this looks fanciful. We reply that the following verse compels us to thus apply the words of Paul. And if the reader will be candid and receive evidence he will have no difficulty. Here is the golden text that settles the question. "For yet a little while and he that will come shall come and will not tarry." Verse 37. The simple statement that Christ had tarried shows a disappointment. We now enter upon fearful ground. Paul continues:—
"Now the just shall live by faith. But if any man draw back, my soul shall have no pleasure in him." Verse 38. When Adventists were looking forward to a definite period for the consummation of their hope, the matter was one of mathematical calculation. They walked by sight. But when the time passed, and they were brought into the waiting, watching time, those who lived at all, lived by faith. They lived by faith in God, in his word, and the advent experience which was wrought in them by the Spirit of God. While some held fast their advent experience, many gave it up, and drew back to the world and Satan. Here are two classes. One holds fast and pleases God, the other draws back and suffers his displeasure. Here again the apostle uses the word "we" in the next verse, by which he puts himself in with the Adventists in speaking prophetically. Ponder well his fearful words:
"But we are not of them that draw back unto perdition; but of them that believe to the saving of the soul." Verse 39. Here are two roads, leading in opposite directions, the one to salvation, the other to perdition. To draw back is perdition, to believe is salvation. But the apostle is not speaking of faith in a general sense, but in regard to the subject under discussion, which is the coming of the Lord in a little while.
What, then, is saving faith for our time? In the days of Noah saving faith was to believe that the waters of the flood were coming. In the days of Lot saving faith was to believe that fire would be rained from heaven upon the ungodly. In the days of Christ saving faith was to believe that Jesus of Nazareth was the true Messiah. Saving faith now is to believe that the second coming of Christ will take place in a little while. This embraces faith in God and in his word, in all the way the Lord God has led us, and that the consummation of the blessed hope will come in a little while. Here is saving faith for the Christians of the last generation.
In the next chapter the apostle mentions the noted heroes of faith. "By faith Abel offered unto God a more excellent sacrifice than Cain." Chap. 11:4. Cain, in his unbelief as to a coming Redeemer, presented to the Lord the firstfruits of the ground. God did not respect his offering. But Abel, in faith of the Redeemer to come, brought a firstling of his flock. Through that lamb Abel saw Christ. He as distinctly saw the atoning blood of Jesus through the blood of that firstling, as we see it through the fruit of the vine as we gather around the Lord's table at communion.
The apostle mentions the faith of Noah. "By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house, by the which he condemned the world." Verse 7. This case has a special bearing upon our time. Christ describes the state of things at the coming of the Son of man as in the days of Noah. Then one family believed, and were saved, while all the world besides doubted, and were lost. But few will have saving faith when Christ comes.
Noah made great sacrifices. He preached near a century and a quarter. He invested a fortune in the ark. And we venture the opinion that the old ark was not worth one per cent on the money invested as it rested on Ararat after the waters were dried up. It took strong faith to induce the patriarch to make so great sacrifices. The faith of the soon coming of the Son of man demands as great sacrifice as that made by Noah.
The apostle continues the same subject in the twelfth chapter as a conclusion: "Wherefore seeing we also are compassed about with so great a cloud of witness, let us lay aside every weight, and the sin which doth so easily beset us." Verse 1. The cloud of witnesses are the heroes of faith of the previous chapter. As for us it is proper to follow the example of good men, we should imitate these godly men of faith. And here let it be noticed that while there are a plurality of weights there is but one besetting sin. Riches, pride, and a great variety of hindrances are weight; but the sin that besets all is the opposite of the theme upon which the apostle dwells. His theme is saving faith. The besetting sin is unbelief. The examples of faith mentioned, laid aside every weight, and ran the race set before them. Those who maintain saving faith to the end will also lay aside every weight, and the sin of unbelief which besets all, and run the race set before them, looking unto Jesus the unerring pattern. At the end of the race, the goal of eternal life is the crown of glory, the inheritance, the glory. Amen. J. W.
Reports from the Field.
By Editor
(Condensed from Review and Herald.)
Switzerland.
BALE.—Elder Andrews reports the arrival of Brother and Sister Ings and Sister Sisley from Battle Creek, Mich., who are to assist in the publishing work at Bäle. He says: "Their arrival will enable us to set up a printing office, and to do all the work upon our paper except the press work. We shall also be able now to make up our own tracts. When in London we selected the things necessary to use in making up our tracts, and a few things for the work of type-setting. As soon as these are received we can take all our work into our own hands except the press-work. We hope after a few weeks to be able to make this change, and we trust we can save something on the cost of our paper and our tracts, and at the same time have our work done better than at present.
"In consequence of the delay of one week in the arrival of Brother Ings, I had the privilege of uniting in worship with the Mill Yard church on two Sabbaths. These were to me very precious seasons. This is the oldest organization of Sabbath-keepers now in existence of which we have knowledge. There are many sacred memories connected with this ancient church. May the efforts which Brother Jones is making to bring many to the observance of the commandments of God, be greatly blessed of heaven.
"While in London I listened to a very remarkable discourse by Mr. Spurgeon on the sin of ignorance. I never heard the law of God set forth with greater force and clearness as the supreme and perfect rule of right, and as the standard according to which all human actions must be estimated either as good or bad. He said that the transgression of the law of God is sin even when committed ignorantly. He added: ‘Perhaps there is some commandment that you and I are ignorantly breaking, but our transgression is a sin notwithstanding our ignorance.' I also listened to a very solemn discourse upon the day of judgment by Dean Stanley in Westminster Abbey. His text was Rom. 13:12 ‘The day is at hand.' The Abbey was thronged with people, and they gave the most earnest attention to the word spoken. Mr. Stanley spoke principally upon the character of the judgment, but he also expressed the idea that it is an event at hand."
Denmark.
NORDBY, FANO.—Elder Matteson writes: "I have now been on this island four weeks. The opposition has been very strong. The priest preaches against us, calls us heretics and fanatics, and says that we set the time for the coming of Christ, and that we endeavor to be justified by the law. This excites the people against us, and grown people hoot and jeer at us on the street, and even when they go home from church. Under such circumstances as these, there are not many who have courage enough to attend our meetings. Our audiences number from fifteen to twenty-five. Those, however, who have a desire to learn from the word of God, beg of us not to leave them till the battle has been fought out at present. I have avoided all strife, and have spoken with respect both of the church and the authorities; but it is the testimony about the law of God and the Sabbath that has raised all this commotion. There are now twelve persons here who keep the Sabbath of the Lord, and are trying to prepare for the coming and kingdom of our Saviour. There are others who are convinced. We have commenced a Bible-class, with sixteen members. We have also started a Sabbath-school, and a prayer-meeting."
Southern Switzerland.
MORGES.—Elder Bourdeau writes: "We have now spoken six times on the leading subjects of the advent doctrine. Last Sunday night the hall was crowded, and many had to leave for want of room, although additional seats and chairs were used. The subject was the 'second advent.' I have never seen a better interest than has been manifested here thus far. But we have been under the necessity of closing our effort in the large hall, although we offered to pay a reasonable price for it till we had discussed our principal subjects. Evidently some, jealous of the influence of our preaching, have labored against us. The mayor, who is friendly to us, tried hard to have us occupy the hall free of charges, but the current against him was too strong. Thus the preaching of the gospel of the kingdom was shut out of the hall in which balls, operas, and Spiritualist conferences can be held. We have received, in all, about one hundred francs, enough to cover all the expenses of the hall, and to pay for the use of another hall for two months."
In a later report Elder B. adds: "We are having good meetings in our new hall, which is so arranged as to hold one hundred and sixty persons. It has usually been well filled. Some of the preachers have warned their members against the danger of prying into the mysteries of God. Without referring to them, we have shown that it is not only our privilege, but our imperative duty, to investigate the word of God. One prominent preacher attended our last meeting, and endorsed what he heard before some of his leading members."
Maine.
DENMARK AND EAST FRYEBURG.—These places are about two miles apart. Elder Goodrich reports: "We have held meetings here, and sixteen or eighteen have commenced to keep the commandments. Sabbath meetings have been established. We still hope to see others take their stand to obey the truth. There has been no open opposition, but the keep-away argument has been presented, as usual. However, the Lord gave the increase, and some good souls have embraced the truth. May the Lord bless them, and help them to be faithful."
New York.
PIERREPONT.—Thirteen meetings have been held at this place, by Brethren Hall and Wilcox. Three have united with the church; and it is expected that more will unite soon. They report large congregations, some coming a distance of six miles to hear for the first time, and many are deeply interested.
Michigan.
ALLEGAN COUNTY.—Elder W. H. Littlejohn reports meeting with the church at Monterey December 9 and 10, of which meetings he says: "The results of our labors seemed to be good in the direction of awakening the church to new interest in the service of God, and the establishment of more favorable conditions for a closer union among the brethren than has heretofore existed. On Sabbath, December 15, and on the following Sabbath, I preached to the church in Allegan. The brethren in this place are manifesting an increasing interest in the services of the Lord's house, and seeking for a deeper individual experience in the things of God. In common with the church in Monterey, they manifest a laudable disposition to cultivate harmony and concord, to the end that all who love the Lord's Sabbath, and look for the appearing of the Son of God in the clouds of heaven, may be united in one fold as well as in one hope."
Wisconsin.
POY SIPPI.—Elder Olsen writes: "The Lord blessed in our meetings at this place. They were continued through the week, two meetings each day. Several made a start to serve the Lord, and two were baptized. The brethren are taking hold of the missionary work with commendable zeal."
Minnesota.
LAKE JOHANNA.—Brother C. Nelson writes: "I have been laboring at a place about twelve miles west of Lake Johanna. Here I found some good souls who were strict believers in the Bible, and who, as some of them said, could find no fault with the law of God; but they had no light in regard to our views. They searched the Scriptures daily, and moved very understandingly, as I spoke to them the word of truth. I obtained six subscribers to the Tidende. Six signed the covenant; and from twelve to sixteen, I think, will keep the Lord's Sabbath. Sabbath meetings were established, and a leader appointed, and a Sabbath-school was organized."
Pennsylvania.
WEST PIKE AND HECTOR.—Brother J. G. Saunders has been laboring in these places. They are seven miles apart, and two meetings have been held in each place, alternately. As the result, twelve in West Pike are now keeping the Sabbath, and in Hector sixteen. In each place a class is organized. A spirit of inquiry and investigation still prevails.
Georgia.
REYNOLDS.—Elder Taylor writes: "On coming to this place last week, I found the company of Sabbath-keepers here steadfast, and growing in the knowledge of the truth. They are anxious to have a meeting-house, where they can worship with none to molest. The Lord prospering, by the time Brother Haskell visits us this winter, we shall ask him to assist in dedicating a Seventh-day Adventist meeting-house in Georgia. In several counties in the southern part of the State, some are keeping the Sabbath; others are reading. The truth has made a great change in the religious sentiments of those who have become acquainted with it. The Bible is a new book. Once they took no interest in reading it; now they read it with great pleasure."