p. 93 | Review and Herald, Vol. 34, No. 12. (9/14/1869)

BRIEF THOUGHTS CONCERNING LIFE AND DEATH.

THE NATURE OF THE LIFE GIVEN TO ADAM.

It is evident that Adam's right to live was conditional. If he obeyed God, he should live; if he transgressed, he must die. He was created for a certain purpose. It was that he might glorify God. Rev. iv, 11. If he should answer this design, he would never cease to live. If he did not answer it, he that created him, would reduce him to that condition from which he had been raised by creation. His probation therefore was to determine his right to existence. For before his existence should be confirmed to him, and established for eternal ages, he must show that he would answer the end for which he rose from the dust.

He had a conditional existence. There were no seeds of death in his being. There was no tendency to disease and death. But there was no assurance that this should not at any moment be implanted within him, except that he faithfully obeyed God. His condition was not like ours, in that we have death in our very nature, and cannot escape it. Nor was he in the condition of the saints after the resurrection, because they have an unconditional life. Their probation is past. They have established the fact that they will answer the end for which they were created. But while Adam was on probation, God reserved this unconditional gift of life. He lived by obedience. But he was upon trial, to determine whether he should have unconditional life, or be reduced to that non-existence from which he arose.

THE DEATH THREATENED ADAM.

The Judge who sentenced Adam was also the Lawgiver who had affixed the penalty of death to the violation of his commandment. The sentence of the law is therefore of necessity an exact exposition of the meaning of its penalty. It says nothing respecting “spiritual death,” or “everlasting pain;” but it does say, “Dust thou art, and unto dust shalt thou return.” Gen. iii, 19.

The sentence cannot embrace more than the penalty, without injustice to Adam. It cannot include less, without trifling on the part of the Lawgiver.

But does not the law demand his death the very day he sinned? It does threaten him in these words: “In the day that thou eatest thereof, thou shalt surely die.” Gen. ii, 17. The execution of the sentence showed that the penalty was not fully inflicted for many years. The curse fell on him that very day; but he did not turn to dust for almost 1000 years.

The threatening must mean one of two things. 1. Either that he should turn to dust the very day he sinned; or, 2. That the irrevocable sentence of death should that day pass on him. The first view we know is not true. The second is true. It seems to us to be a just exposition of the words of the Lawgiver. The marginal reading, “dying, thou shalt die,” is used also to show the meaning of the law, that his dying condition should begin with the curse upon him in the day of his transgression. This is all true, though it perhaps hardly covers the whole ground. His dying condition did begin indeed on that day, because the curse of God then fell upon him; but, to my mind, the law refers rather to the fact that the sentence of death was that day made irrevocable, than to the fact that it was actually executed. The subject is well illustrated by the case of Shimei, 1 Kings, ii, 37–42, where the terms used shed great light upon this subject. “Know for a certain, said Solomon, on the day thou goest out, and walkest abroad any whither, that thou shalt surely die.” Verse 42. The penalty of death was made certain on that day; but its execution was at a later time.

ADAM'S FIRST PROBATION.

Adam was placed on trial, that he might establish a character worthy of the approbation of his Creator. He was an innocent being, but subjected to trial, that his virtue might be approved, and himself be confirmed in righteousness. He made a disastrous failure. Instead of becoming confirmed in virtue, he lost his innocence, and brought ruin upon himself.

THE SENTENCE UPON ADAM.

The first probation of Adam ended in failure. From being innocent, he became sinful. And in the very day of his sin, the sentence of death was passed upon him. He had become a sinner. His sin opened the door for death. And so death entered and passed upon all men. Adam had forfeited the right to live. He could transmit no higher life to his posterity than he possessed himself. Sin began its reign, and death has shared with it the empire of the world.

SIN AND DEATH.

Sin entered our world by the act of the first man. Death came by sin. Sin has reigned unto death ever since. Yet mankind have sought to make death the beginning of our immortal existence. And in the estimation of the vast multitude, it is the door into the eternal world. Many even think death to be one of the greatest boons ever conferred on mankind. So the last enemy becomes transformed into a messenger of joy, a servant sent by God to transport men to his presence. But how far is this from the truth. It is simply the close of human existence. It is the end of all consciousness till life is given back again.

Sin is the cause of death. Death cannot be the door of Paradise. It is not the entrance upon a higher sphere of life. It is only the terminus of that life which we now possess.

MANKIND GIVEN A SECOND PROBATION.

The first probation of mankind was while they were yet innocent, that they might prove themselves, while under trial, worthy to live. When this had ended in failure, and death became their inevitable portion, then God granted to them a second opportunity to establish a virtuous character. He gave them ground of hope, even though the life that remained to them was a dying life, and though their original innocence was gone. In the promise of One that should bruise the serpent's head, he held out the hope of recovery from the degradation of sin. This second probation is to recover the ground which was lost in the first, and to establish what the first one failed to establish. In other words, it is to recover man's lost innocence, and to establish a righteous character by acts of obedience in the midst of powerful temptations to sin. The first Adam lost the ground. It only can be recovered by the help of the second. The failure of the first Adam brought death upon mankind. They die now, not as the consequence of their own sins, but as that of Adam's. But having probation granted a second time, and each man being upon probation for himself, each one shall either form a virtuous character, and at the end have eternal life granted to him, or each man must for his own sins die the second death.

The fact that Christ interposes to attempt the rescue of lost man, makes it as necessary to punish those who neglect or despise his salvation, as to punish Adam for his sin. The failure of the first probation involved the first death. The second probation involves the second death to all who fail. Our Lord Jesus Christ is the author of eternal salvation to all who obey him. But those who despise that salvation, shall find themselves involved in a much more awful ruin than that incurred by Adam's failure. The second probation involves the judgment of all mankind, the resurrection of the wicked to damnation, and the infliction of the second death.

“BEFORE OF OLD ORDAINED TO THIS CONDEMNATION.”

“For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.”

“And Enoch also, the seventh from Adam, prophesied of these, saying, Behold the Lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage.” Jude 4, 14–16. These texts are worthy of careful study. They mutually explain one another. Men who love sin desire to fasten upon God the responsibility for its existence. They catch at the expression, “before of old ordained to this condemnation,” as though God, by a decree, had appointed certain men to do the wicked work here named. Yet this is the height of folly. The sense appears to be exactly this:

God did of old foresee that this class of wicked men would exist in the last days, and, under disguise, creep in among his people.
He announced, as far back as Enoch, the seventh from Adam, their awful condemnation which they should meet in the Judgment.
It is thus only that God ordained these men of old to condemnation. He did not ordain them to wickedness. He solemnly forbade that; but as he foresaw that this class would exist, he appointed their awful doom, and made public announcement through Enoch of what it would be, and when it would be inflicted. He forbids all men from belonging to this ungodly class. None need belong to it; but those who do, will find that their judgment appointed of old, now of a long time, lingereth not, and their damnation slumbereth not.

R. F. COTTRELL

By Roswell F. Cottrell

THE CLOSING MESSAGES.—NO. 5.

The 2300 days do not reach to the advent of Christ. We think they ended in 1844. None can show that they reach to the present time. But the work of the cleansing of the sanctuary must commence at their termination. The sanctuary of God is not on the earth in this dispensation; it is where our High Priest is, at the “right hand of the throne of the Majesty in the Heavens.” See Heb. viii, 1, 2. Its cleansing is to be accomplished with the atoning blood of Christ; it is the blotting out of the sins of his people. Consequently he should not come to earth to cleanse the sanctuary. He should do this work before he leaves his priesthood and comes a king. The blotting out of sins is a work of judgment for the people of God. It is their acquittal—a decision that they are to have part in the first resurrection, and are exempt from the second death. How fitting, then, that when this final work of the atonement is to commence, at the appointed time at the end of the days, it should be proclaimed in the earth, “Fear God, and give glory to him, for the hour of his Judgment is come.” But with the view that no judgment takes place before the second advent, such a proclamation must lead to a disappointment whenever it shall come. The sanctuary subject has led us to correct this error by the plain teaching of the word of the Lord, and the example of the types in the former dispensation—the sanctuary of the first covenant, and its cleansing once a year. See Heb. ix; Lev. xvi.

Besides this, the connection of the judgment-hour message in the prophecy proves that it is not the last message; for “there followed” the second and the third angels, with their messages of warning, and consequently of probation, after this message is given. The Advent people, believing as you do now, how natural for them to be disappointed then, as you would be now, should the hour of God’s Judgment be heralded in the world, and you should believe it. We have, since our disappointment, corrected our false view of the Judgment hour; you may, if you will give us a hearing, correct yourself without such a disappointment. You may learn from the experience of others, and share in the happy result of increase of wisdom and understanding in the word of the Lord.

The disappointment, then, is nothing against the fulfillment of this message in 1844, but rather in its favor, since it shows the overruling hand of the Lord. He fulfilled his word in his own appointed time and way. We were disappointed, and knew not the cause until we had investigated the word anew and found it.

The chosen apostles of Jesus would not believe when they heard that he was risen from the dead. But this, their unbelief, gives to the fact of his resurrection additional weight of proof. He was not stolen from the sepulcher by them, but rose, contrary to their expectation, and in spite of their unbelief. But the wound of their disappointment in his crucifixion was healed, and their unbelief in his resurrection was corrected when they were convinced of his resurrection, and they could say, in the language of Peter, “Blessed be the God and Father of our Lord Jesus Christ, who hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead.” We also can give thanks to God for the increasing light we have received since our disappointment, and which the study of the cause of that disappointment was a means of leading us into.

God has led in the Advent movement, notwithstanding our error, and we only believe it with greater assurance. The first angel’s message has been fulfilled. The strongest evidence is, that it has been announced in the right time and manner.

R. F. COTTRELL

THE CAMP-MEETING AT CLYDE.

By Jos. Clarke

This meeting, held from Aug. 12 to 16, was well attended by brethren and sisters from most of the S. D. A. churches in Ohio. At this busy season of the year it was a sacrifice with some, but it was cheerfully made, and all were richly repaid.

There were nine tents upon the ground, one of them a double tent; and when we consider that the churches in Ohio number but ten, with a membership of less than one hundred and eighty, we must see that the attendance upon this meeting was large, as no doubt from two hundred and fifty to three hundred interested persons attended regularly upon these meetings.

No doubt the efforts lately made by Brn. Van Horn and Burrill with the tent in the vicinity of Melmore, greatly helped to give interest to the meeting, and to swell the number in attendance.

The evening meetings were very largely attended by people in the vicinity, who gave good attention, and generally acted with decorum. On Sunday evening, it is thought that two thousand people were present.

The meeting was held in a delightful grove of tall, stately trees (mostly beech), and near the town of Clyde, where superior advantages for travelers are found, as the Cleveland and Toledo road is here intersected by another from Sandusky, running south through the interior of the State.

The ministers in attendance were, Brn. J. White, J. N. Andrews, I. D. Van Horn, and A. O. Burrill. Br. White was prevented by sickness from coming to this meeting, which was much regretted; still the Lord was with his people, and the preaching of the word was with power.

Much was said by the ministers upon the importance of holy living, and all felt that this testimony was to the point. The importance of temperance and sobriety as opposed to surfeiting and drunkenness, was clearly set forth; also the scenes of the Judgment, and its present bearing upon us; the accountability of all, the watchcare of angels in marking the most secret acts of human life; the record of all, and the unerring justice of God in the case of each individual, were displayed in very forcible language; also the mercy of God in offering pardon to all.

The people of God were deeply affected, and returned home with new courage, and stronger resolutions to live out the truth. Backsliders were aroused, in some cases, to new life.

Much importance is attached to this meeting. It is to be hoped that many will remember the good impressions made, and will arise to new life.

Too much praise can hardly be awarded to the devoted brethren who labored during this meeting in keeping order, and in supplying the wants and seeing to the interests of all. Some of them hardly had time to hear a discourse. The exhortations of our Swiss brother, who came only eight weeks before from his native land, with no knowledge of our language, alone repaid us for attending this meeting. Few, indeed, could refrain from tears at the devotion and zeal of this young brother who has come hither to learn our language, and to associate with our people, that he may become imbued with the spirit of the work, and be able to translate our works into the German and French. Truly, God's work is wonderful.

Brn. White and Andrews are worn with labor, yet they worked with all their vigor of intellect to assist us. May the Lord reward them. They have an important work, and it is evident that God is their refuge.

The Conference was held in rather an informal manner, as few of the churches had full notice of the time of holding the Conference. A report of this session of the Conference will be found in REVIEW No. 11.

The general impression that this meeting leaves upon us is, the nearness and reality of the coming of Christ in the clouds of heaven; the awful solemnity of the Judgment now progressing; the terrible fate of transgressors; the greatness of the reward of the righteous; the necessity of watchfulness and prayer; the necessity of not merely seeking, but agonizing, striving, to enter in at the strait gate; the necessity of sacrificing upon the altar all our possessions, whether of wealth or of influence; and the necessity of holiness of life, to win the favor of God. All that was said and done was reasonable and scriptural.

JOS. CLARKE.

Liverpool’s Wickedness

From an exchange, the Springfield Republican, the following is clipped:

“There probably exists on the face of the globe no city more worthy the name of Sodom than Liverpool. Its wretchedness in the four quarters, the boldness of its criminals and the disgusting publicity of the debaucheries carried on there, are absolutely without parallel. All that is noble, or good, or pure, in humanity seemed to have been brought down to the level of beasts.”

Perhaps it may be a righteous thing with God, at no distant day, to blot out some of these licentious cities, even as he did anciently. See 2 Pet. ii, 6-8.

EASTERN TOUR.

By James White

My last report closed on the cars, as the train was speeding its way eastward, near Albany, about two weeks since. I have not found time since then to write for the REVIEW.

We are now in the midst of the New England Camp-meeting, which bids fair to be a success. And while Bro. Waggoner is speaking, I steal away to my tent to make a hasty pencil sketch.

We received a hearty greeting at Sr. Temple's, in Boston, where we were happy to meet Bro. Waggoner and Cornell. We spent several evenings, and Sabbath and first-day, at the tent in Chelsea, and enjoyed freedom. Mrs. W. has continued to improve in strength, and speaks to the people with freedom. There is a healthy interest in the vicinity of Boston, and a goodly number have taken their stand on the Lord's side.

We spent three days at the national Camp-meeting of the Adventists at Springfield, Mass. It is with pleasure that I mention the friendly course of Eld. J. V. Himes, and his son, Wm. L. Himes. When the real positions and feelings on both sides are better understood, we may hope for a more friendly relation of the Voice of the West and the REVIEW AND HERALD. Although the conductors of the Voice may have no more faith in those positions peculiar to Seventh-day Adventists than others, yet I am glad to hope that they are willing to do us justice. The REVIEW has not always spoken of those who differ from us with all that patience, kindness, and respect that it should. When I shall have more time, I shall speak quite fully of the Springfield Camp-meeting.

Monday, the 6th, our brethren began to gather from different parts of New England upon the camp-ground at South Lancaster, Mass. More than forty came that day from Vermont. It is now Thursday morning, and the meeting progresses well. Almost every train that stops, a few rods from the ground, leaves more or less passengers who are gathering to this meeting. Mrs. W. is now speaking to a good congregation, while I write. Here are not a few inquiring souls. God is giving freedom, and we hope for much fruit from the meeting. The R. R. company have advertised the meeting from Worcester to Nashua, and run extra trains Sunday. May God help us to speak his truth.

JAMES WHITE.

Camp-ground, South Lancaster, Sept. 9, 1869.

THE CAMP-MEETINGS.

By Roswell Fenner Cottrell

THESE are important meetings for the church. We need the benefit they are designed to give. But the danger is, that they who most need the help of these meetings will fail, for want of interest to attend, and earnestness in seeking God, to receive the benefit. Our interest heavenward must be increased, and our interest earthward diminished. But the danger is, that those whose affections are on the world and its perishing treasures, can find no time nor means to attend the meetings; and this very thing may eventuate in their final ruin.

There are crises in our religious life, upon the turning of which our future course is shaped, and our prospects of finally overcoming, brightened or beclouded; and our decision in one of these critical periods may decide our final destiny. And I have been thinking, this morning, before taking the pen, that the final crisis—that which will be the turning point in regard to the thrilling question of future and final salvation—will pass, with many, in connection with the opportunities of the present season, especially depending upon the decisions that are made whether to receive or reject the benefit of these meetings.

Those who are positively too poor to afford the means of attending, can, if their hearts are in the work, have grace to move forward to the overcomer's reward, without being present at these meetings. But there are those who can command the means and the time, who are so deeply swallowed up with the world, and driven by necessity, as they suppose, to work every moment of their time to save them from poverty and starvation, that they cannot find a week in the whole year in which to seek God, and attend to the interests of his cause. My friends, you are deceiving yourselves. If you think that for worldly gain, you could afford the time and means, and you could not afford to lose the benefit which God designs that you should have—the benefit of a little time spent in the special seeking of God, hearing religious instruction and exhortation, and showing an interest in the work of the Lord, and a willingness to labor for the benefit of fallen humanity on the very verge of perdition.

If the proffered benefits of the present season are rejected, the next year will find you with no less attachment to the world, and no more inclination to engage with all your heart in the service of the Lord. To-day is passing; and the present decision is telling upon the final issue. You have a good show for the necessity of attending to your worldly business; but search your motives, and you will find that gain, gain, worldly gain, is the motive of your heart. You have no cause to fear poverty and starvation, as the result of giving a week to the service of God, even though it be in seeding time. “Fear not, little flock.” God's providence will not desert those who serve and honor him. But this is the difficulty, my friend, you have taken your case out of the hands of God, and you must attend to it yourselves. If this is the case, you will have enough to attend to the little time you have left. Work on, then; strive on for the world. You have a hard time this year; it will be no better next. You are truly to be pitied.

O brother, sister, arouse! Make one mighty effort to awake and get into the work of the Lord—an effort that shall not slack till the Master shall come. To-day, TO-DAY, if ye will hear his voice, harden not your hearts.

R. F. COTTRELL.

Take Heed Lest Ye Fall

“TAKE HEED LEST YE FALL.”—The Portland Advertiser says of F. W. Ballard, the defaulting Secretary of the Security Insurance Company: “One Sunday he stood before our Sunday-school children here, and talked to them of eternity and the evanescence of all the objects of mortal pursuit; a few days later he became himself a conspicuous illustration of all that was worth remembering in his own discourse.”

REPORT FROM BRO. HUTCHINS.

By A. S. Hutchins

In Jamaica, I preached four times, besides one funeral sermon. The meetings were good. Deep feelings were manifested by some of the young, and promises were made to live more consecrated lives. Others in tears expressed a desire to be Christians. About six years have passed since our last visit here. We were happy to find the old friends of the cause firm. They have learned self-denial and sacrifice to God. They love the narrow way, which leads to life.

A few brethren have purchased homes and moved here, within the past year. Some of these bid fair to be a real help to the church. The comfortable house of worship, built at a sacrifice on the part of these dear brethren, is nearly completed. They were in need of some more ready means to finish it this fall. Since leaving there I have collected a little for them.

On our way to Braintree I baptized a member of the family of Bro. R. M. Pierce, in Andover, one who has learned to love the Lord in the morning of life. The scene was solemn and impressive.

The meeting in Braintree, Aug. 7, was a profitable one. Freedom was enjoyed in preaching the truth, and by the brethren and sisters in witnessing to it. We hope we shall all be the better, and live nearer to our divine Master, for having this privilege. We think those who truly love the Lord, his cause, and service, will.

A circumstance occurred here, which reminded us of the parable recorded in Luke xviii, 9–14. Of one there spoken of, the Saviour says, “I tell you, this man went down to his house justified rather than the other.” So may we say of one at this meeting. We loved this brother, we felt for him, and wept with him. His humble testimony did us all good.

Since then, we have visited him at his home. The interview was pleasant, and we believe profitable. Though not fully identified with us as a people, his sympathies are with us. As we parted, he voluntarily handed me ten dollars, five for the Jamaica meeting-house. How much more pleasing must this be in the sight of God, than for one to enjoy the freedom of going to Heaven, through obedience to the third angel's message, and yet publicly “thank God” that he is free from the bands of church organization, Systematic Benevolence, the reform, &c. Oh! that such men enjoyed the freedom to which that wisdom which is from above leads, rather than that which descendeth not from above. Says James, “Where envy and strife is, there is confusion and every evil work.” James iii.

It had been my intention to visit my aged father, living in another part of this county, after this meeting. Aug. 11, I went to the old home, but not to be welcomed by him, as in past years; not to hear his voice, or see his face—no, a mournful vacancy now was here, father was sleeping in the embrace of death. Suddenly and unexpectedly he passed away, soon after the close of his day's work, July 27. The message failed to reach me in time to attend the funeral.

As I wept at the grave of this beloved parent, who, though not a professor of religion, ever treated my religious faith with respect, I could thank God for every precept of His sacred law, one of which teaches us to HONOR our parents.

Turning in sadness from his silent resting-place, the language of my heart was,

“Fly swiftly round ye wheels of time, Ye passing moments fly, And bear me safely to my home, Where loved ones never die,”

Sabbath the 14th, I spent at Williamstown, where I spoke to a few brethren, and several friends who listened attentively for the first time to a discourse on present truth. On first-day I baptized one.

The next Sabbath met with a few friends of the cause, at the house of my wife's father, in Worcester. A lady who is a member of the Congregationalist church, in this place, has recently commenced observing the Bible Sabbath from reading our books, and comparing them with the Bible. She possesses a sound mind, and is evidently a woman of piety and devotion. She is examining other points of truth with interest. I also learn that one of the most substantial members of the Methodist church, in this place, has become thoroughly convinced that the seventh day is the only Sabbath to be observed, by reading “Life Incidents.” So we see truly, that “wisdom shows a narrow path, with here and there a traveler.”

Reached home on the 24th, after an absence of over eight weeks, considerably worn, and feeling the need of rest; and above all desiring that rest that remaineth to the people of God.

A. S. HUTCHINS.

Wolcott, Vt., Aug. 31, 1869.

REPORT FROM IOWA.

By George I. Butler

Since we last reported, our meetings have continued in Richland, with no interruption, except from rain. But we have had, as usual this season, drenching showers from time to time, which has seriously hindered the work. Such continual rain as we have had this year has not been known before for many years in this State.

But in spite of these unfavorable circumstances, we have had quite a good interest. Our attendance has averaged several hundred. It has, most of the time, been greater than at Sigourney. Reports from other places had come in here quite extensively, and there was, at first, a strong prejudice against us. But this prejudice has been wearing off, and the people are now very friendly.

Bro. Canright's health has been very poor; this has been a very serious drawback to the interest of our meetings. He took a hard cold about the time we left Sigourney, which settled upon his lungs, and it has seriously weakened him.

Last week Bro. Canright had a five days' discussion with Elder J. R. Cornell, Disciple, of Brighton, the same man who discussed with Bro. Cornell last fall in B. Nearly all the time we were at Sigourney there was an effort made by a citizen of this place, and others in S., to get up such a discussion. But as we declined to challenge, it fell through. After we came here, these efforts were renewed. We did not desire a discussion on our part, and we felt much crippled on account of Bro. Canright's health. But the matter was brought up in such a shape at the close of one of our meetings, that for the sake of the cause we did not dare do otherwise than to enter into it. We were virtually forced to it.

Things looked very discouraging indeed. Bro. C. felt hardly able to preach a single discourse two days before it commenced. They demanded a five days' discussion, two sessions of two hours each day. For the sake of the cause we thought best to accept, and the discussion was entered upon. We felt that it was a time in which to look to the Lord for special help, and we are satisfied that he heard prayer. Bro. Canright's strength increased every day till near the close. The impression is general that a victory for the truth was gained. In the main, the discussion was a very pleasant one, not being characterized by that acrimonious spirit so generally seen in debates. An excellent impression has been made upon the community. We feel very well satisfied with the result. The question was in regard to the ten commandments' being binding, and the usual arguments were adduced on both sides.

One of the most interesting points in the discussion came out on Matt. v. In reply to Bro. Canright's argument on verses 17–20, the Elder referred to the 23d verse, where the offering of gifts and altars is brought to view, and he claimed that the law spoken of would include the offerings of the typical system, and thus prove too much for our view. In answering this, Bro. Canright took up the remaining portion of the chapter at some length, and claimed from the words of Christ that the distinction in the two laws was most plainly manifest. Perhaps there is no scripture where this distinction is more clearly shown. In the very verse referred to, this distinction is manifest. The offering of gifts according to the ceremonial law would be of no consequence while the principles of the law of God had been transgressed. Therefore the person must be first reconciled to his brother, then his gift would be acceptable. The prophet says of Christ that he should “magnify the law and make it honorable.” In this scripture he takes up the sixth and seventh commandments, and shows how far their principles extend, making them all-important. But when the Saviour takes up some precepts of the law of Moses, he speaks very differently. In verse 31, where the Saviour speaks of putting away wives, he takes up what was said of this, in Deut. xxiv, 1, and declares it of no authority.

The Elder, in replying to this, said that this law was given on the authority of Moses alone; as though Moses would take the responsibility of enacting a law himself which God did not approve of, and place it with those which God had given.

But in verse 38: “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth.” The Saviour quotes directly from the words of God to Moses, found in Ex. xxi, 24, and declares this precept set aside. So of several others mentioned in this chapter, given in the book of the law. The Elder could not be persuaded to make the effort to tell us why it was that Christ, in speaking of these two precepts in the ten commandments, extended these principles much more than they had been understood before; but in these others from the book of the law, he directly changes them or sets them aside.

Bro. Canright made this look so plain, and his opponent made such a failure in trying to explain it, that it made quite an impression. This chapter is one of the strongest proofs of two separate laws that there is to be found, as strong in that direction, perhaps, as in the proof of the perpetuity of the moral law.

But I will not further take up the limited room in the REVIEW to speak of this discussion, though it was a very interesting one. We had a crowd of people out most of the time, especially evenings. Now we are trying to follow up the interest. Several are already keeping the Sabbath here, and we hope for good results. GEO. I. BUTLER. Richland, Iowa, Sept. 6, 1869.

OBJECT OF MAN'S CREATION.

By Dudley Marvin Canright

FOR what was man created? To live in the ether, beyond the bounds of space and time, an immaterial being, without occupation or employment? Let the Lord inform us, as he does very plainly at the time he made man: "And God said, Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepth upon the earth." Gen. i, 26. God had just created the earth, had caused the trees, the plants, and the flowers to grow; had filled the sea with fish, the air with fowl, and the land with cattle. Now he proposes to make man. What for? The object is stated, "Let them have dominion," let them rule over and govern. Then man was made to have dominion; hence the natural desire in man to rule. This was what he was created for. But where was he to rule? Over all the fowls, over the fish, over the cattle, and over all the earth. This was his dominion, this his home. Then God commanded them to multiply and replenish the earth, or fill it. At the same time he gave them a right to the tree of life, which would perpetuate their lives as long as they had access to it. This right they were to enjoy as long as they were obedient to God. Hence we see that if man had obeyed the Lord, and carried out the object of his creation, the earth would have been filled with people who would not have died, but would have lived on the earth, and have ruled over it. This was manifestly God's design in creating the earth, and man upon it. But man sinned, fell, died. Will God's plan then be defeated? No. Enough righteous will be saved out of the great mass of those born to yet fill the new earth with obedient, immortal men. Hence God said to the woman after the fall, "I will greatly multiply thy sorrows and thy conception."

D. M. CANRIGHT.

Earthly Worship Prepares for Heaven

THE services of earthly temples are intended to prepare for the employments of Heaven, and to conduct their worshipers to its happiness.

Songs and Orations of Zion

THERE are no songs comparable with the songs of Zion, no orations equal to those of the prophets, and no politics like those which the Scriptures teach.

WM. AND MARY BROWN

By WM. BROWN; MARY BROWN

From Bro. and Sr. Brown.

DEAR BRETHREN AND SISTERS: Through the intercessions of our dear Saviour, we are still spared monuments of his mercy; and we feel to render unto God our thanks and praise. The door of sweet mercy is still open, and Christ, our mediator, is calling after precious souls, and gathering them into the fold before it shall be forever too late. Oh! may we heed this call, and see that all of our wrongs are put away, and our names retained in the Lamb’s book of life, that in the day of God’s wrath, we may be found with his redeemed people.

Though young, and without a deep experience in the things of religion, we feel the need of a closer walk with God, and a willingness to lay all upon the altar, knowing that time is short, and the enemy is working with great power. Oh! how much of the love and grace of God do we need in our hearts at the present time, that we may be able to resist all the temptations surrounding us, and remain steadfast in the cause of present truth. We long to have these precious truths stamped more deeply on our minds, that we may live them out more perfectly before those with whom we are called to associate, that our influence may tend to gather with the Lord, rather than to scatter abroad. What a great responsibility rests upon us, as the professed people of God, and what a work we have to accomplish, if ever permitted to dwell in the kingdom.

We wish to put the work off no longer, but now, while it is to-day, make thorough preparation for the future. We feel that we cannot rest satisfied until we have a clear evidence that pardon is written opposite our sins, and we daily have the approbation of our Heavenly Father. Not until then shall we know what it is to enjoy the full depths of a Saviour’s love. We feel that rather than enjoy the riches and transitory pleasures of this poor, sin-cursed earth for a season, we would prefer a humble position with the people of God, that we may at last dwell

“On the banks beyond the stream, Where the fields are ever green, There’s no night; but endless day; There is where the angels stay, “Flowers of fadeless beauty there, Tree of life, with foliage rare, Fruits the most inviting grow, There is where we want to go.”

Your brother and sister, seeking for that land.

WM. AND MARY BROWN

Jeff. Co., N. Y.

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