PAGAN ROME persecuted relentlessly the Christian church; and it is estimated that three millions of Christians perished in the first three centuries; yet it is said that the primitive Christians prayed for the continuance of Imperial Rome; for they knew that when this form of government should cease, another far worse persecuting power would arise, which would literally, as this prophecy declares, "wear out the saints of the Most High." Pagan Rome could slay the infants, but spare the mothers; but Papal Rome slew both mothers and infants together. No age, no sex, no condition in life was exempt from her relentless rage. "When Herod died," says a forcible writer, "he went down to the grave with infamy, and earth had one murderer, one persecutor, less, and hell one victim more. O Rome! what will not be thy hell, and that of thy votaries, when thy judgment shall have come!"
3. And "shall think to change times and laws." What laws? and whose? Not the laws of other earthly governments; for it was nothing marvelous nor strange for one power to change the laws of another, whenever it could bring such power under its dominion. Not human laws of any kind; for the little horn had power to change these so far as its jurisdiction extended; but the times and laws in question were such as this power should only think to change, but not be able to change. They are the laws of the same Being to whom the saints belong, whom it wears out with persecution; namely, the laws of the Most High. And has the papacy attempted this? Yes, even this. It has, in its catechisms, expunged the second commandment of the decalogue, to make way for its adoration of images. It has divided the tenth, to make up the number ten. And more audacious than all! it has taken hold of the fourth commandment, torn from its place the Sabbath of Jehovah, the only memorial of the great God ever given to man, and erected in its place a rival institution to serve another purpose. See Catholic cathechisms, and the work entitled, "Who changed the Sabbath?" and works on the Sabbath and Law, published at the office of the Review and Herald, Battle Creek, Mich., and SIGNS OF THE TIMES, Oakland, Cal.
4. "And they shall be given into his hand until a time and times and the dividing of time." The pronoun "they" embraces the saints, the times, and the laws just mentioned. How long a time were they to be given into the hands of this power? A time, as we have seen from chapter 4:23, is one year; two times, the least that could be denoted by the plural, two years, and the dividing of time, or half a time, (Sept. heemisu), half a year. Gesenius also gives "phelag, Chald. a half. Dan. 7:25." We thus have three years and a half for the continuance of this power. The Hebrew, or rather the Chaldee, word for time in the text before us is iddân, which Gesenius defines thus: "Time. Spec. in prophetic language for a year.. Dan. 7:25, ad iddân, veiddânin, oophelag iddân, for a year, also two years, and half a year, i. e., for three years and a half; comp. Jos. B. J. 1. 1. 1." We must now consider that we are in the midst of symbolic prophecy; hence this measurement is not literal, but prophetic. The inquiry then arises, How long a period is denoted by the three years and a half of prophetic time? The rule given us in the Bible is that when a day is used as a symbol, it stands for a year. Eze. 4:6; Num. 14:34. Under the Hebrew word for day, yom, Gesenius has this remark: "3. Sometimes yamin marks a definite space of time, viz. a year; as also Syr. and Chald. iddân denote both time and year; and as in English several words signifying time, weight, measure, are likewise used to denote certain specific times, weights, and measures." The ordinary Jewish year, which must be used as the basis of reckoning, contained three hundred and sixty days. Three years and a half contained twelve hundred and sixty days. As each day stands for a year, we have twelve hundred and sixty years for the continuation of this horn. Did the papacy possess dominion of that time? The answer again is, Yes. The edict of Emperor Justinian, dated A. D. 533, made the bishop of Rome the head of all the churches. But this edict could not go into effect till the Arian Ostrogoths, the last of the three horns that were plucked up to make room for the papacy, were driven from Rome, and this was not accomplished, as already shown, till A. D. 538. The edict would have been of no effect had this latter event not been accomplished; hence from this latter year we are to date, as this was the earliest point where the saints were in reality in the hands of this power. From this point did the papacy hold supremacy for twelve hundred and sixty years? Exactly. For in the year 1798, Berthier, a French general, entered Rome, proclaimed a Republic, took the pope a prisoner, and for a time abolished the papacy. It has never since enjoyed the privileges and immunities which it possessed before. Thus again this power fulfills to the very letter, the specifications of the prophecy, which proves beyond question that the application is correct.
Here the judgment, a judgment like other national judgments of which the Bible speaks (See Acts 7:7, etc.), sat upon the papacy. Its dominion was taken away, that is, its supremacy was broken, and a consuming process there commenced which is to continue till the end of time.
Yet the papacy will exist, though with but a shadow of its former prestige, till the appearing of Christ, to be consumed with the spirit of his mouth, and destroyed by the brightness of his coming.
How accurately verse 26 has been fulfilled since 1798, and is being fulfilled to-day, is evident, even to the casual observer of passing events. This is doubtless to be understood more particularly in a national sense. Individuals are still the zealous devotees of that church; but everywhere it has lost and is losing national recognition and support.
VERSE 27. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. 28. Hitherto is the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me; but I kept the matter in my heart.
After beholding the dark and desolate picture of papal oppression upon the church, the prophet once more turns his eyes with delight upon the glorious period of the saints' rest, when they shall have the kingdom, free from all oppressive powers, in everlasting possession. How could the children of God keep heart in this present evil world, amid the misrule and oppression of the governments of earth, and the abominations that are done in the land, if they could not look forward to the kingdom of God, and the return of their Lord, with full assurance that the promises concerning them, shall certainly be fulfilled, and that speedily?
NOTE 1.—Some startling events relative to the papacy, filling up the prophecies uttered in this chapter concerning that power, have taken place within a few years of the present time. Commencing in 1798, where the great national judgment fell upon the papacy, what have been the chief characteristics of its history? Answer: The rapid defection of its natural supporters, and greater assumptions on its own part. In 1844, Judgment of another kind began to sit, namely, the investigative Judgment, in the Heavenly sanctuary, preparatory to the coming of Christ. Dec. 8, 1854, the dogma of the Immaculate Conception was decreed by the pope. July 21, 1870, in the great Ecumenical Council assembled at Rome, it was deliberately decreed by a vote of 538 against 2 that the pope was infallible. In the same year, Napoleon, by whose bayonets the pope was kept upon his throne, was crushed by Prussia, and the last prop was taken from under the papacy. Then Victor Emmanuel, seeing his opportunity to carry out the long-cherished dream of a United Italy, seized Rome to make it the capital of his kingdom. To his troops, under General Cadorna, Rome surrendered, Sept. 20, 1870. The pope's temporal power was thus wholly taken away, nevermore, said Victor Emmanuel, to be restored, and the pope has been virtually a prisoner in his own palace since that time. Because of the great words which the horn uttered, Daniel saw the beast destroyed and given to the burning flame. This destruction is to take place at the second coming of Christ and by means of that event; for the man of sin is to be consumed by the spirit of Christ's mouth, and destroyed by the brightness of his coming. 2 Thess. 2:8.
What words could be more arrogant, presumptuous, blasphemous, or insulting to high Heaven, than the deliberate adoption of the dogma of infallibility, thus clothing a mortal man with the prerogative of the Deity? And this was accomplished by papal intrigue and influence, July 21, 1870. Following in swift succession, the last vestige of temporal power was wrenched from his grasp. It was because of these words, that the prophet saw this power given to the burning flame. His dominion was to be consumed unto the end; implying that when his power as a civil ruler should be wholly destroyed, the end would not be far off. And the prophet immediately adds, "And the kingdom and dominion, and the greatness of the kingdom under the whole heaven shall be given to the people of the saints of the Most High." All has now been fully accomplished except the closing scene. Next comes the last, crowning, finishing act in the drama, when the beast will be given to the burning flame, and the saints of the Most High take the kingdom.
NOTE 2.—The query has arisen whether the judgment of verse 26 may not refer to the same judgment as that of verse 10, the investigative Judgment, which commenced in 1844. There seems to be no serious objection to this view; for while it is true that the dominion of the papal power has been waning away since 1798, this has been especially manifest since 1844. In 1848 the pope was driven from his capital, and in 1870 was stripped of his temporal dominion. With this view, the necessity of accounting for two kinds of judgment in the same chapter is avoided.
CHRIST AND HIS ENEMY.
By Dr. Hanna
“It was on Calvary that the struggle between Christ and his great enemy reached its crisis. Satan saw the consummation of his deep-laid plan when Jesus was nailed to his cross. What triumph could be more complete? What more ignoble end could the Prince of the power of the air have wished for his enemy, than to have seen him expiring, crucified between two thieves? About the cross gathered all the rabblement of hell. “This is your hour, and the power of darkness !”485
Now death saw its opportunity; and as Joab hasted, and took three darts in his hand and thrust them through the heart of suspended Absalom, so Death emptied his quiver upon Jesus as he hung upon the tree. But on Calvary the powers of darkness met their Waterloo! They wrought their will, but their apparent success proved to be their infinite disaster. On his cross our Lord Jesus spoiled them, triumphed over them, and made a show of them openly! He died, but in dying, Samson-like, he pulled down the pillars of the kingdom of darkness. He died, but at his dying cry Satan fell, like lightning from heaven. He died, but in dying he became the plague of death and the grave's destruction. He died, and they laid his body in a rocky sepulchre, and sealed the stone and set the watch:—
“Deep in the shades of gloomy death
The Almighty captive prisoner lay!”
But in three days he burst his tomb, and carried away the gates and bars thereof; and through death he destroyed him that had the power of death, that is the devil; and delivered them who through fear of death were all their life-time subject to bondage.
“Vain the stone, the watch, the seal;
Christ hath burst the bars of hell!
Death in vain forbids him rise;
Christ hath opened Paradise!”
In dying, Christ was but stooping to conquer; his sufferings were the prelude of the glory that should follow; like Gad, a troop overcame him, but he overcame at the last. To the seer of Patmos he presently appears in trailing robes of glory, saying, “I am he that liveth, and was dead; and behold, I am alive for evermore, Amen; and have the keys of hell and of death.” In the crucifixion of Jesus, Satan fulfilled the prediction: “Thou shalt bruise his heel;” but in his resurrection from the dead Christ fulfilled that other prophecy: “He shall bruise thy head.” Satan exulted at the fashioning of that cross upon which the Son of God was to be nailed, little knowing that Messiah's scaffold was to prove the mightiest engine ever reared for the destruction of his kingdom, for it is not by sword, or flame, or rod of iron, that the Ruler of this world's darkness is driven from his authority over the hearts of men; but by the power of that cross whereon Christ died.—Dr. Hanna.
MODERN INDIAN MOUND BUILDERS.
By Editor
THE following from the Popular Science Monthly is of more than usual interest. If indeed the Indian tribes are the "Mound builders" it clears up that which has been a great mystery, and robs the learned theorists of some of their most splendid speculations. These speculations are too often passed off for facts, but actual facts are proving fatal to many of them.—ED. SIGNS.
We are not without testimony to the fact that the present Indian tribes did build mounds. Lewis and Clark mention the custom among the Omahas, saying that "one of their great chiefs was buried on a hill, and a mound 12 feet in diameter and 6 feet in height erected over him." Betram states that the Choctaws covered the pyramid of coffins taken from the bone-house with earth, thus raising a conical hill or mound. Tomochichi pointed out to Gen Oglethorpe a large conical mound near Savannah, in which he said the Yamacraw chief was interred, who had many years before entertained a great white man with a red beard, who entered the Savannah river in a large vessel, and his barge came up to the Yamacraw bluff.
Featherstonhaugh, in his "Travels" speaks of the custom among the Osages, referring to a mound built over the body of a chief, called Jean Defoe by the French, who unexpectedly died while his warriors were absent on a hunting expedition. Upon their return they heaped a mound over his remains, enlarging it at intervals for a long period, until it reached its present height. Bradford says that many of the tumuli formed of earth, and occasionally of stones, are of Indian origin. They are generally sepulchral mounds—either the general cemetery of a village or tribe, funeral monuments over the graves of illustrious chiefs, or upon a battlefield, commemorating the event and entombing the fallen, or the result of a custom, prevalent among some of the tribes, of collecting at stated intervals the bones of the dead, and interring them in a common repository.
A mound of the latter description was formerly situated on the low grounds of the Rivanna river, in Virginia, opposite the site of an old Indian village (Jefferson's "Notes on Virginia," pp. 100-103). It was 40 feet in diameter and 12 feet in height, of a spheroidal form, surrounded by a trench, whence the earth employed in its erection had been excavated. The circumstances attending the custom alluded to were, the great number of skeletons, their confused position, their situation in distinct strata, exhibiting different stages of decomposition, and the appearance of bones of infants. A mound of similar character, and constructed in layers or strata at successive periods, existed near the south branch of the Shenandoah, in the same State. A tumulus of stones in New York State is said to have marked the grave of a distinguished warrior. "McCauley's History of New York," vol. ii, p 239. "Bock's Gazetteer" (p 308) states that "a mound of the largest dimensions has been thrown up within a few days in Illinois, over the remains of an eminent chief."
By an oversight, incident to the hurry of camp-meeting work, the lesson comments in last week's SIGNS are dated November 5. The date should have been October 29. To get straight once more, we have omitted one lesson. We trust none have been misled by the error.
“Three times a year, all the Jews were required to assemble for religious purposes at Jerusalem. Jesus had not attended several of these gatherings because of the enmity of the Jews. When he declared in the synagogue that he was the bread of life, many of those who had followed him apostatized and united with the Pharisees to watch him and spy upon his movements in the hope of finding cause to condemn him to death.
“The sons of Joseph, who passed as brothers of Jesus, were very much affected by this desertion of so many of his disciples, and, as the time approached for the Feast of Tabernacles, they urged Jesus to go up to Jerusalem, and, if he was indeed the Messiah, to present his claims before the rulers, and enforce his rights.
“Jesus replied to them with solemn dignity: ‘My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it that the works thereof are evil. Go ye up unto this feast; I go not up yet unto this feast, for my time is not yet full come.’ The world loved those who were like itself; but the contrast between Christ and the world was most marked; there could be no harmony between them. His teachings and his reproofs of sin stirred up its hatred against him. The Saviour knew what awaited him at Jerusalem, he knew that the malice of the Jews would soon bring about his death, and it was not his place to hasten that event by prematurely exposing himself to his unscrupulously hatred. He was to patiently await his appointed time.”—Mrs. E. G. White.
“Jesus had been kindly received in the alien district on his former passage through it, northwards, but he was now going towards Jerusalem, instead of leaving it, and this was enough to rouse the bitterness of the Samaritans. As was his custom, he had sent on messengers before him, to secure hospitality for the night, but it was at once refused. John and James—the sons of Thunder—who had perhaps been the messengers, were especially indignant, and showed how little they had profited by the lessons of meekness they had so long been receiving. With the harsh Jewish feeling which regarded every one except a Jew as accursed, and hateful to God, they would fain have called fire down from heaven to consume the unfriendly village. They had likely spoken of Jesus as the Messiah, or, perhaps, his fame as such, may have already crossed the border. But the Samaritans expected from the Messiah that he would restore the temple on Mount Gerizim, and instead of that, Jesus was going up to a feast in Jerusalem. John and James, however, could make no allowance. Elias had once called fire from heaven in his own honor; how much more should men perish who had rejected the Messiah. The teaching of Jesus had not as yet softened the fierce Jewish spirit of the twelve. Fanatical bitterness had struck its root into their deepest nature. How utterly they were still wanting in patience towards the erring, and filled only with the thought of wrath and destruction! They had not yet realized that the kingdom of Jesus is one of faith alone; that it cannot be spread by compulsion and violence, but must spring from humility and love; that it must rest on free and honest conviction, and can grow strong and abiding only when a childlike spirit obeys and advances it.
“Deeply troubled, and no less offended, Jesus turned toward the fierce zealots, and rebuked their foolish and cruel harshness. They had heard him say that he came to serve, not to reign; to suffer for others, not to inflict suffering on any; and he had but lately told them, once and again, how he was about to give himself up to death for the good of the world. But though their ears had heard, and their conscience approved, the intimation, and hence they were ever exposed to fall back into Jewish fanaticism. Rebuking them sternly, he taught them a needed lesson, by merely passing to another village.
“It was hard for the disciples to realize that, to be followers of Jesus, they must surrender themselves unconditionally to the will of God, and devote themselves to the work of the kingdom, without a lingering tie to the world they had left. The circumstances demanded explicit statements of what discipleship thus involved, and hence, when fresh applicants for the honor presented themselves, Jesus was more frank and earnest, if possible, than ever before, in setting the cost before them. A Samaritan had come forward asking leave to follow him; as if to show that all were not like the villagers who had treated him so unkindly. It may be he had very imperfect ideas of what his wish implied, but Jesus did not leave him in doubt. He told him all his own position, and all that awaited his disciples; that he had forsaken house and home for ever, and that the birds of the air, and the beasts of the field, had a lot to be envied compared with his.
“The seeming harshness of his replies to two others, perhaps Samaritans, who also asked leave to follow him, is explained by these facts. From the first he had held out no rewards, but predicted only privation and suffering to his disciples, but these were closer at hand than they had been when he called the twelve. To follow him had come to mean, literally, to leave all, and to make one's mind to the worst. He was a mark for the fiercest hatred of those in authority, and his circle could not escape suffering with their Master. The most utter, unqualified devotion, the purest spirit of self-sacrifice, were required. ‘Let the dead; those who will not receive the preaching of the Kingdom, bury their dead,’ said he, to one who wished to bury his father. ‘Surrender yourself utterly to God.’ Another, whose want of the supreme resolution demanded, showed itself in a request to be allowed to bid farewell to his friends, was told that it could not be. ‘The prayers, the tears of your circle at home, might shake your decision to consecrate yourself wholly to the kingdom of God.’”
TEACHERS AND PUPILS.
By The Teacher Taught
Is each teacher found to regard the children of his class as his children, so far as Sabbath-school instruction is concerned? Does he feel a special, personal responsibility for the character, habits, and conduct of each individual member, so far as faithful teaching, regular visitation and affectionate counsel can form or influence them? Do we find him sustaining his part of the great system which extends so far and embraces so many? And is he anxious to do his full share towards improving that system, extending it over the earth and embracing within it every child that can profit by its agency? And are these teachers from among the most intelligent and well-taught Christians, carefully selected from the church or congregation to which the school is attached or in whose neighborhood it is located, grounded and settled in the faith? And is their teaching enforced by a bright and holy example? And, if this is their character, do they study and labor to make their words intelligible and profitable to those who receive their instructions; accommodating themselves with great care and patience to the limited capacity of their pupils, and giving milk to those who cannot bear strong meat?—The Teacher Taught.
CALIFORNIA STATE SABBATH-SCHOOL ASSOCIATION.
THE fourth annual session of the California State Sabbath-school Association was held in connection with the camp-meeting at Sacramento, October 13-25, 1881. The first meeting was called by the president, October 17, at 9, A. M.
The number of schools represented by delegates was 22, as follows: Arbuckle, Chico, Dixon, Freshwater, Healdsburg, Lafayette, Lemoore, Los Angeles, Napa, Nevada City, Newcastle, Oakland, Pacheco, Petaluma, San Pasqual, Santa Rosa, San Francisco, Salinas, St. Helena, Red Bluff, Vacaville, and Woodland.
Interesting remarks were made by the president in regard to the Sabbath-school work in the State, and it was shown that much advancement had been made during the past year, and several new schools established.
On motion the president appointed the following committees: On nominations, W. G. Myers, J. E. Yoakum, Wm. Butcher; on Resolutions, Dr. E. J. Waggoner, N. C. McClure, Elder E. A. Briggs; on Examination of Records, E. A. Chapman, Mrs. E. J. Waggoner, Miss Libbie Saunders. Adjourned to call of chair.
SECOND MEETING.
After the opening prayer, Dr. Waggoner, chairman of the Committee on Resolutions, submitted the following report, which was adopted by vote of the convention:—
Resolved, That we express our gratitude to God, for the blessing that has attended our Sabbath-school labor during the past year.
Resolved, That, while regular attendance and well-learned lessons are absolutely necessary to the success of the Sabbath-school, we do not forget that a practical application to the lives of the pupils, of the moral truths brought to view, is the paramount object.
Resolved, That it is the duty of adults to set an example to the children, of regularity in attendance, and thoroughness in study.
WHEREAS, Childhood is the time when good impressions are most easily made, and the habits of study and recitation, as well as the truths acquired then, remain through life, therefore,
Resolved, That we pay especial attention to the primary department of our schools, and that we put it in charge of the best and most earnestly devoted teachers.
Resolved, That we request the ministers of this Conference to give instruction in all branches of Sabbath-school work, such as the best methods of conducting schools and teachers' meetings, plans of study and teaching, manner of taking records, etc.
WHEREAS, Experience has shown that Sabbath-schools in connection with tent labor, add greatly to the interest of the meeting, and do much to secure continued and thorough Biblical study in the church which may be raised up, therefore,
Resolved, That we recommend to all those laboring in the field, that, early in each series of meetings, they organize a Sabbath-school, and instruct the people in Sabbath-school work.
The Committee on Nominations reported as follows: For President, W. C. White; Secretary and Treasurer, E. A. Chapman; Executive Committee, M. C. Israel and J. D. Rice. These being duly elected the meeting adjourned.
E. A. CHAPMAN, Sec. W. C. WHITE, Pres.
GRAND BIBLE CLASS.
By Editor
THE Congregationalist publishes an account of a Bible class held in Tremont Temple, Boston, under the leadership of Rev. R. R. Meredith. The class is composed of over 1,500 persons, of different denominations, meeting every Saturday evening. On a lesson review Mr. Meredith answered a written question, as follows:—
Question. "Would you teach from the parable of the rich man and Lazarus that the departed can see and hold converse with one another, though separated by an impassable gulf?"
Mr. Meredith. "No, I think not. I insist, in the teaching of that parable, that any attempt to make it literal would make it nonsense. You cannot make anything out of it. You have simply got to say, there were certain ideas about these things resting in the minds of the Jews, and our Lord seized on just those ideas. He does not take pains to rectify them where they are wrong, or to indorse them where they are right; he simply takes what lies in their minds about the departed to bring out certain truths, namely, that there is a relation between a man's life in this world and his life beyond, that this is a scene of probation, and that beyond there is a scene of retribution and reward."
That is a sensible answer, considering that Mr. M. is a believer in the Platonic theory of the consciousness of man's soul while man is dead. But in that answer he has cut off the right arm of the argument which is professedly based on the Bible in favor of that theory. And he was amazingly inconsistent in further answers. To the question, "What is the probable condition of the soul between the death of the body and the final Judgment?" after several answers from the class, Mr. M. said:—
"And Jesus says, 'God is not the God of the dead, but the God of the living!'"
But he forgot that Jesus spoke those words concerning a quotation from the book of Exodus to prove the resurrection of the dead, not the continuous living of the soul. If he had been as considerate of the facts in this case as he was in that of the parable, he must have given a different answer. In connection with this came up the location of Paradise, and Mr. M. spoke as follows:—
"Death has no effect upon man's immortal spirit but to liberate it from this house of clay. It goes to where Christ is. Now the further question is raised: Where is Christ? He is at the right hand of the Majesty on High. That is the simple teaching of the Bible. So I am unable, in view of these passages, to accept the idea of an intermediate place, while I have not the slightest doubt that there is an intermediate state—that the soul without the body is not a whole man, and is not capable of all the joy and blessedness that a complete man is capable of. The bliss of the redeemed and the misery of the lost is not complete; it never will be until the whole man is in it. Now, I don't know whether that is true or not. That is the best thinking I am capable of doing on the subject. Other people who have thought more about it than I have, perhaps, will tell you there is an intermediate place as well as an intermediate state. They think the Jews were right on that point in their eschatology. May be that is true; I am not able to think so myself. I believe profoundly in an intermediate state, in which the soul is absent from the body, waiting for the full redemption, to wit, the resurrection body; but not in an intermediate place."
If this be so, then God and Christ and the soul are nonentities; it is impossible to conceive of an entity of a being—without conceiving of its location. A nonentity cannot have a location; a being must have. Jesus ascended, in his glorified, resurrected body, to the right hand of his Father in Heaven, and his disciples saw him. And "every eye shall see him" on his return. He "came from" the Father, to this earth, and "returned to" the Father, when he left this earth. If Mr. Meredith were correct, this language of the Saviour is as truly "nonsense" as Mr. M. claims the Saviour's parable would be if taken literally. This idea of Paradise being a state merely, and not a place, is inconsistent with the Bible teachings concerning it. Can anybody believe that "the Paradise" in which Adam and Eve were put was only a condition, and not a locality? The tree of life was there, which man lost by disobedience. The tree of life will be restored to man when Paradise itself is restored. This will not be until man himself—"the whole man"—is redeemed.
But, again, "the soul without the body is not a whole man." So we think; we have no doubt on that subject. But then comes up the question: If God is not the God of that which is dead, as the Saviour is generally understood to mean, then he is not the God of the soul of man between death and the resurrection. Nay, was not the God of Christ while he was in the tomb, for the Scriptures plainly declare that "Christ died." See 1 Cor. 15:1, 2, and many other places. And Mr. Meredith says that death "liberates" the soul from the house of clay. This is the idea generally received, that the house of clay, the body, is a clog to the soul, and that the liberation of the soul is, to it, a joyful event. But the soul "is not a whole man;" its happiness is not full and complete until the resurrection. This also is quite largely believed. Without the body it is so destitute of the qualities of manhood, so nearly a nonentity, that it needs no place in which to reside; more rare than the atmosphere, or any thing of which we can conceive.
If Mr. Meredith had applied his remark—"Now I don't know whether that is true or not"—to the whole paragraph which we last quoted, that would have been more consistent with the modesty for which he plead at the close. Theology among the learned of the land is nothing less than a muddle; and it is as true to-day as it ever was, that the wisdom of the wise is perished, and the truth of God is covered up with human traditions.
THAT BOY PREACHER.
By Editor
WE took occasion to attend a meeting where Mr. Harrison preached (?) a few evenings since. He is not a boy at all—only very boyish in his manners, sometimes descending a little below that grade. It is one of the marvels of the age how an “evangelist,” or one who gets a reputation as such, can command large audiences night after night without saying anything which can possibly interest a thoughtful person. His discourse—we are not certain what title would best fit it—was made up of little stories, not all instructive nor much impressive. He said he was the impulsive and excitable, which appears to be the secret of his power. As a specimen of his stories he told of a very religious young man who was like to die without giving any answer to his mother's question, whether his joy was complete in the hour of death—whether he felt that Jesus was with him.
The mother was about to sink in the agonies of despair. It was a time of terrible trial to the afflicted household. If the recital resembled the actual occurrence, we should choose not to witness such a scene. But the sign was given, and all was joy. Now we protest against calling such things preaching the gospel. What a dying person may say when all the powers of nature are giving way, may, or may not, furnish evidence of a hopeful state. “By their fruits ye shall know them.” It may be unpopular truth, we know it is with these excitable religionists, but Jesus has declared it, that every man shall be “rewarded according to his works.” And many who appear before him with confident assurance will be turned away with the words, “I never knew you.” It is how a man lives, not how he feels when he is dying, that affords ground of a good hope. Mr. Harrison plainly gave his hearers to understand that if the dying man, no matter how exemplary had been his life, had cried in his death—“My God, why hast thou forsaken me?” it would have been evidence of his certain perdition. And the responses of his associates indicated that they were laboring under the same delusion.
We are more particular to notice this matter because some have made an effort to connect the Seventh-day Adventists with this movement, whereas they have no sympathy with the methods or teachings of these so-called “holiness meetings.” We believe in the doctrine of sanctification, on a Bible basis. “Sanctify them through thy truth; thy word is truth.” John 17:17. “Seeing ye have purified your souls in obeying the truth.” 1 Peter 1:22. Obedience, not feeling or excitement, is the true ground of sanctification. But their teaching is nothing but antinomian perfectionism—a heresy deprecated by the pious of all ages,—and with which there is a direct antagonism in the faith of all Seventh-day Adventists. Unfortunately, so many in the churches have lost sight of the old landmarks that they cannot discern between truth and error—between faith and fanaticism, or trust and presumption.
Andrew Fuller, the well-known Baptist author, speaking of those who depreciate the law as a rule of life, said:—
“Such views of the atonement excite an irreverent familiarity with God, and, in some cases, a daring boldness in approaching him; yet such is the strength of this antinomian delusion that it passes for intimate communion with him.”
Language could not better characterize this modern “holiness” movement than this used by Mr. Fuller. We have watched its tendencies for years, and do not hesitate to speak of it as an “antinomian delusion.” Some are so unfortunately constituted that they feed upon excitement; we pity them, but cannot accept them as exponents of the true faith.
Are we in the last days, or we not? We have firm confidence in the “sure word of prophecy,” which is “a light shining in a dark place.” By it we learn that the coming of the Lord is near, even at the doors. The Scriptures teach that a warning of this great event will be given to the world, while scoffers will cry, “Where is the promise of his coming?” and the presumptuous will sing the song of “Peace and safety.” To all such it will come as a thief in the night, and their ignorance and presumption will be as fatal as they were to those who discredited the warning of Noah.
The book of Revelation gives a chart of the times, and the duties of God's people in these days. Rev. 14:6-14. Here is solid ground—“This is Thy word, and must endure.” Here we rest in confidence. It is God's “present truth” to prepare a people to “stand in the battle in the day of the Lord.” To this we cling, thankful that God has not left his people without a witness, to save them from the delusions of these last days. Spiritualism is the strong delusion, to which all mere excitements tend. May the Lord spare his people, and save them from all the wiles of the enemy.
THE CAMP-MEETING.
By Editor
But little needs to be added to our report of last week. The only business remaining to be done was the holding a session of the Sabbath-school Association, and the election of officers for the Conference. As all other matters of business, the election was by harmonious and unanimous action.
As a whole the camp-meeting was decidedly successful. By reason of some unfortunate moves made by unfortunately constituted persons, in the past, our cause did not stand in a proper light in Sacramento. This meeting had the effect to rescue it from the position in which it had been placed by misguided persons. We hope, and expect, that the officers of the Conference will have such labor given to our State Capital hereafter as shall maintain the dignity of a cause so exalted and sacred.
Eld. Rice has well filled the office of Secretary of the Conference during the past year; but to fill it well much of his time was devoted to it. The change was judiciously made, as the office is in efficient hands, and Bro. Rice can now spend his whole time in the ministry.
Eld. Van Horn, in complying with the request to labor in this State, instead of returning to Michigan, as was his intention, expressed a fear that his friends in Oregon would blame him for leaving that State. But as he left under the advice of his wife's physician, who designated Oakland as a desirable place for her to reside, no blame can possibly attach to him. He expects to remain here during the year, unless the health of his wife shall make another change necessary.
The amount of tithes in this State is fully sufficient, if all is paid in, to carry on the work in all its branches without embarrassment. The church of San Francisco, which has found it absolutely necessary heretofore to use its tithes to defray expenses and pay interest, has voted to pay all its tithes into the treasury of the Conference. Oakland church had done the same before. The Lord is blessing these churches and opening the way of usefulness before them. It is to be hoped they will realize their privileges and responsibilities and faithfully occupy this mission ground.
We commence this Conference year under encouraging circumstances. Success lies before us if we are faithful to our trust. If we slack our hands now, or rest satisfied with our past labors and attainments, the darkness will come upon us, and the precious cause of truth will suffer loss or be committed to other hands.