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The Advent Review and Sabbath Herald, Vol. 55, No. 19

THERE IS BUT ONE BAPTISM
Earlier text: SAINT THERESA TO OUR LORD

THE SANCTUARY.

A CRITICISM ON KODESH.

A CORRESPONDENT has sent us a copy of the Herald of the Morning, in which we find the following on the subject of the sanctuary:—
“THE SANCTUARY, WHAT IS IT? The Hebrew for sanctuary, in this case [Dan. 8:14] is kohdesh, and is rendered holy city in Dan. 9:24, and saint, in Deut. 33:2. ‘He came with ten thousand of his kohdesh.’”
The writer then goes on to claim that the “gospel church” is the sanctuary. If Deut. 33:2 refers to persons at all, it refers to the angels; and how it would then follow that the gospel church is the sanctuary because the angels were once called such, is beyond comprehension.
But the truth is, the entire criticism is false. Kodesh alone is never used to signify the “holy city,” “holy mountain,” etc. It is used alone in multitudes of instances to denote the sanctuary. But when applied to other things, it is used simply as an adjective, signifying only “holy,” other words being used to signify the mountain, city, garments, things, etc., to which it is applied. It is, therefore, altogether false to say that the “holy city,” or “holy mountain,” is ever called the sanctuary.
As to Deut. 33:2, it is by no means certain that persons are referred to at all by the word translated “saints.” The words are meribeboth kodesh, “which,” says Dr. Clarke, “by a most unnatural and forced construction, our version renders ten thousands of saints, a translation which no circumstance of the history justifies.” He then introduces a criticism by Dr. Kennicott, who, on the authority of the Syriac and Septuagint, reads Meribah-Kadesh, making it refer to one of the four places where God manifested his glory to Israel, three of which are mentioned in the preceding part of the same verse. Dr. K. translates the whole passage thus:—
“Jehovah came from Sinai, And he arose upon them from Seir; He shone forth from Mount Paran, And he came from Meribah-Kadesh.”
This certainly is consistent with the theme and the context. But even if the word kodesh here refers to the angels, that affords no pretext whatever for saying that it means, or may ever mean, the gospel church.

BATTLE CREEK.

By James White

The city of Battle Creek, Mich., as the seat of our College and Sanitarium, and the principal head-quarters of our publishing work, has become a very interesting and important point to S. D. Adventists. Here is located one of the most complete publishing houses in this country; here is the largest and most complete health institution of its kind on the globe, and here is located an institution of learning, possessing in itself moral and religious force enjoyed by few.
And it is only a quarter of a century since our work of publishing commenced here on a hand press, in a small wooden building, and the then little church at Battle Creek met in their house of worship, 18x22. As the work has increased at this point, a second, third, fourth, and fifth publishing building of brick has been put up, and a second, third, and fourth house of worship has been built, each larger than the preceding one. Meantime, the subjects of health reform and education have been agitated, resulting in the establishment of the College and Sanitarium.
In the prosecution of this work, the church at Battle Creek has borne very heavy burdens. And when the fact is taken into the account, that the entire membership of the Battle Creek church is composed of the poorer class, with very few exceptions, and that nearly all earn their bread as day laborers, the amount that this church has given of their hard-earned means seems incredible. At the time of the last printed report, the entire State of Michigan had taken stock in the Battle Creek College to the amount of $22,384.16. Of this sum the B. C. church took $11,363.66, which is $343.16 more than has been taken by all others in the State.
The church at Battle Creek has taken stock in the Sanitarium and the Publishing Association in amounts nearly in the same proportion as the foregoing figures of College stock. And in the last noble effort for a house of worship of sufficient size to seat the congregation, made large by the location of our institutions at this point, the church at Battle Creek has given $11,650.28; while all others in Michigan have paid $2,637.27. During the same time, this church has paid tithes into the Michigan treasury, to the amount of $1,725, and has given to the support of the poor during the past three years, a sum not less than $1,500. And a large share of this last amount has been given by this church to support the poor who have drifted into Battle Creek from other States.
The following figures represent what the Battle Creek church alone has given to our institutions and the several branches of the cause:—
College ........................................ $11,363.66 Sanitarium ..................................... 9,450.00 Publishing Association .......................... 1,865.00 Tabernacle ..................................... 11,650.28 Total .......................................... $34,328.94
Add to this, what this church has given to raise a book fund, and for missions, at home and abroad, tract work, and for the poor in their midst the last ten years, and the entire sum of their liberalities would amount to $50,000, besides the many thousands the church has put into the treasury of the Michigan Conference.
We give the foregoing figures and facts for the information of the friends of the cause in other States, and those of other churches in Michigan.
We appeal for equality in bearing the burdens of the way. Why should the church at Battle Creek have the care and support of the poor from other States, and other churches in Michigan? Why will people, calling themselves S. D. Adventists, move to Battle Creek uninvited, and before making their condition and wants known? And why will our brethren in other States, and other parts of Michigan, consent that their poor should drift in here? And why do they not take measures, either to take them to the places they left in coming here, or furnish means to help them here?
We do not object to brethren moving to Battle Creek, if those will come who can help bear the burdens. We want men of piety, means, and of mind, here at the heart of the work. We have no use for those who come here to drive sharp bargains and improve their financial condition in taking advantage of the fact that our institutions are located here. Persons of this class have given next to nothing, and yet they seem willing to reap advantages from the very institutions where our faithful brethren have made great sacrifices.
The church at Battle Creek has acted a part in building up our institutions worthy of the sympathy and confidence of our people everywhere. And we are happy to report that the working condition of the Publishing Association, the College, and Sanitarium, has never been as good as at the present time. It was necessary, in order to make ample provisions to prosecute the increasing work, to make debts. And that which increased the pressure of those debts was the hard times which immediately followed. But with the improved times, came lower rates of interest and greatly increased patronage.
The Sanitarium is worth to-day, after the payment of all its debts, two dollars for every one taken in stock. The Publishing Association has two dollars fifty cents for each dollar taken, and the College stock is worth one dollar twenty-five cents on every dollar.
Those who have charge of these institutions are faithful men of God, close thinkers, judicious managers, and hard workers. They should have the confidence of our people everywhere. And those connected with these institutions labor excessively hard for small wages. Those ministers and outside workers generally who enjoy the freedom and rest of change, and contrast their labor and privations with the supposed advantages of a position at Battle Creek, greatly deceive themselves, and in expressions of murmuring cast an influence against the work at Battle Creek, which is as cruel as the grave; but God may forgive them because of their ignorance of the facts in the case.
We claim to be an impartial witness in this case. We have been here at head-quarters much of the time during the past twenty-five years, and know the history of matters here better than any other one of our preachers. And we have also traveled extensively, and are acquainted with the working of things in all the field. And while we may admit that there are exceptions to the general statements relative to faithfulness on the part of the members of the Battle Creek church, it is proper and just to state that the unworthy exceptions have generally been with those who have moved to Battle Creek for selfish purposes. And, after looking over the entire field—and we are acquainted with it all—we come to the conclusion that those who have withdrawn their sympathy and support from our institutions and work at Battle Creek, under a spirit of prejudice and fault-finding, would not do as much for the cause, or manage as well, were they here.
J. W.

A SPECTACLE FOR SKEPTICS.

A RECENT letter from Cairo, Egypt, to the N. Y. Herald, gives an account of the annual ceremony of the “Dosseh,” which closes the festival indulged in by the Mussulman pilgrims after returning from their visit to Mohammed’s shrine at Mecca, Arabia. Every good Mussulman is expected, once during his lifetime, to make the pilgrimage to Mecca, for which he receives the honorable title of “Hadji,” secures indulgence for sin, etc.
The principal feature of the ceremony consists in the following revolting exhibition of fanaticism. Some thirty or forty of the pilgrims lie down upon the ground, face downward, so close together as to form a sort of “corduroy” road. A sheik, mounted upon an Arabian stallion of the purest breed, then rides over their prostrate bodies. On the occasion described it took the united efforts of five men to force the noble animal to the terrible task; and when he felt his feet cutting deeply into the flesh of the human beings beneath him, he trembled; then becoming frightened or maddened by the wild frenzy about him, he plunged furiously forward till he reached the end of the terrible road, his white feet deeply stained with human gore. The dead and wounded were quickly removed.
This ceremony is witnessed by the Khedive, the Sheik-ul-islam, mufti, and all the princes, ministers, and functionaries, both native and European, as well as by many hundreds of women of the princely and other harems.
Here is a country where the Bible and the Christian religion do not bear sway; and this is one of the brutal scenes to which the people degrade themselves. How does the skeptic fancy the picture? He knows, as all know, that should the Bible become the book, and Christianity the religion, of that land, such revolting spectacles would be forever banished. And which would he prefer, the Bible, and the absence of such ceremonies? or the absence of the Bible, and the continuance of these scenes?
There are those who, with a very wise and pompous air, declare that the Mohammedan Koran is as good as the Christian Bible. Judging by their fruits, what think ye?

THE RICH MAN AND LAZARUS.

By Dudley Marvin Canright

BY ELD. D. M. CANRIGHT.
Does the case of the rich man and Lazarus, as recorded in Luke 16:19–31, teach that the dead are now conscious, and that the wicked are now being punished in torment? For many good reasons we answer, No. If it did, it would contradict the many texts which positively declare that the wicked are not punished till the Judgment, and also all those texts which state that the dead are asleep. Evidently this is only a parable.
The account of the rich man stands at the conclusion of a discourse made up of parables. Thus Luke 15 presents us with the parable of the lost sheep, the ten pieces of silver, and the prodigal son. The sixteenth chapter is made up of two parables,—the unjust steward and the rich man and Lazarus. It is true that the account of the rich man and Lazarus is not called a parable by the sacred penman; but the fact is the same with respect to the two cases which precede this; and the three are introduced in the same manner: “A certain man had two sons;” “There was a certain rich man, which had a steward;” “There was a certain rich man, which was clothed in purple and fine linen.”
Even our opponents are compelled to admit that it is a parable. Was Lazarus carried into the literal bosom of Abraham? Oh, no, that is used as a symbol to represent Paradise, say they. Is the impassable gulf a literal gulf? If so, how would this hinder a spirit from passing over it? No, that too, they claim, is a figure. Then the fire and the water, were they literal? How could literal fire torment an immaterial spirit, or literal water cool the tongue of a ghost? And then, do spirits have tongues and fingers? Oh, no, these are all figurative, say our opponents. Well, that is just what it takes to make a parable.
The whole scene is laid in the grave. The word here translated “hell,” is, in Greek, hades, and in Hebrew, sheol—the grave.
Three of the dead are here introduced,—Abraham, Lazarus, and the rich man,—and all are represented as in hades. “In hell [Greek, hades] he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.” Luke 16:23. In a previous article we have already clearly proved the following points concerning sheol, or hades:—
1. Sheol is a place down in the earth. See Num. 16:33; Deut. 32:22; Prov. 15:24; Isa. 14:9, 15. In these texts and those to follow, sheol is rendered pit, hell, or the grave; but in the original it is sheol in the Old Testament and hades in the New Testament.
2. All go into sheol at death. Job 17:13, 16; Eccl. 9:10. The good, Gen. 37:35; the bad, 1 Kings 2:9.
3. The whole man goes there. Gen. 42:38; Num. 16:30–33; Eze. 32:27.
4. Beasts go there. Ps. 49:14.
5. The soul goes into sheol at death. Ps. 89:48; 30:1–3; 49:15; Isa. 38:17, 18; Acts 2:31.
6. Sheol is described as a land of darkness and silence. Job 17:13–16; Isa. 14:11.
7. The righteous dreaded it. 2 Sam. 22:6; Ps. 6:5; Cant. 8:6.
8. The wicked are silent there. Ps. 31:17.
9. There is no knowledge in sheol or hades, the very place where Abraham, Lazarus, and the rich man all were. Thus writes the wise man, the Spirit of inspiration bearing testimony through him: “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave [sheol] whither thou goest.” Eccl. 9:10.
10. Here all the dead, good and bad, lie unconscious till the resurrection, when all will be awakened and brought up. Hosea 13:14; Rev. 20:13, 14; 1 Cor. 15:54, 55.
Such are the great facts concerning sheol or hades, as revealed to us in the books of “Moses and the prophets.” Yet we have the following cases in these same writings in which the dead in sheol, in the nether parts of the earth, converse together, and are comforted or taunted by each other.
The case of the king of Babylon is a noted instance of this. When he is overthrown, and goes down to sheol, the DEAD (for sheol has no others in its dark abode), are stirred up to meet him. The kings that had been conquered and destroyed by the king of Babylon in the days of his prosperity, now rise up from their thrones in that dark abode and mock him with feigned obeisance, as in life they had rendered real homage. Now they taunt him, saying, “Art thou also become weak as we? Art thou become like unto us?” “They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms?” Isa. 14:9–20.
Pharaoh and his army, slaughtered in battle with the king of Babylon, are set forth in the same manner. The slain upon the field of battle being buried indiscriminately, and friend and foe cast down together into pits, into the “nether parts of the earth,” into sheol, “the strong among the mighty shall speak to him out of the midst of hell [sheol].” And this sheol, in the nether parts of the earth, full of the dead, is contrasted with “the land of the living.” These slaughtered soldiers went down to sheol with their weapons of war, and their swords they “laid under their heads.” Pharaoh, lying among them, and seeing the multitude of his enemies that were slain, is “comforted” at the sight. See this remarkable prophecy, Eze. 32:17–32; 31:15–18.
The scene described in this parable transpires in hades, or sheol, which, as we have seen, is in the nether parts of the earth. The place is one of darkness and silence, where there is neither wisdom nor knowledge. It is the place of the dead, and those who are therein are called “the congregation of the dead.” Prov. 21:16. In the utter darkness of hades, how can men see one another? “In the land of forgetfulness,” how can they remember the events of their past lives? In a place where there is no knowledge, how could Dives know Abraham, whom he had never seen? Where there is no work nor device, how could he devise a plan to warn his wicked brethren? And in hades, where there is no wisdom, how could Abraham give such wise answers? In hades, where the wicked are silent in death, how could Dives converse? As the righteous cannot praise God in hades, and do not even remember his name, how does it happen that they can so well understand and converse on everything else?
The answer is simple: The dead are personified and made to speak and act in reference to the facts of their respective cases as though they were alive. Why should not the Spirit of God do this, when it has seen fit to personify every kind of inanimate thing? Thus the blood of Abel cries to God. Gen. 4. And thus in Job, the depth and the sea are made to speak, and even destruction and death are represented as saying that they have heard the fame of wisdom with their ears. Job 28:14–22. The stone by the sanctuary hears all the words of Israel. Josh. 24. The trees hold an election and make speeches. Judges 9. The thistle proposes a matrimonial alliance with the cedar. 2 Kings 14; 2 Chron. 25. The trees sing out at the presence of God. 1 Chron. 16. The stone cries out of the wall, and the beam answers it. Hab. 2. The hire of the laborers, kept back by fraud, cries to God. James 5. Dead Abel yet speaketh. Heb. 11. The souls under the altar, slain for their testimony, and who do not live till the first resurrection, cry to God for vengeance. Rev. 6:9, 10. And, finally, death and hades are both personified—the one riding a pale horse, the other following, and both cutting down mankind. And this personification is still further carried out, when both, as though living enemies, are at last cast into the fire of gehenna. Rev. 6:8; 20:14; 1 Cor. 15; Hosea 13:14.
That those who conversed together were not disembodied spirits, but personified dead men, is further proved by the following facts: 1. Not one word is said of the spirit of any person named. 2. This conversation takes place in hades, which the sacred writers affirm to be in the depths of the earth. 3. The persons named are men that had lived, the one clothed in purple, the other covered with sores, and both were then dead. But these dead men have bodily organs, as eyes, fingers, tongues, etc. The truth on this point is sealed by the fact that Lazarus could only return to warn the rich man’s brethren by being raised from the dead. “Neither will they be persuaded though one rose from the dead”—Gr., ean tis ek nekron anaste. It was not whether the spirit of Lazarus should descend from the third Heaven, but whether Lazarus himself should be raised from among the dead ones. This shows that the conversation did not relate to the coming back of disembodied spirits; and, in fact, that they were not disembodied spirits that here conversed.
The parable of Dives and Lazarus does not therefore teach the present punishment of the wicked dead, nor the conscious state of the dead.

HOW WEAK!

By Roswell F. Cottrell

A RECENT writer who has learned that it is unscriptural to talk of “the undying soul,” “the immortal soul,” and “the deathless principle in man,” after repudiating these phrases, still sets himself at the task of sustaining the same unscriptural theory to express which these very phrases were coined. The well-informed know that these phrases are unscriptural; and all ought to know that it is unscriptural doctrines that demand unscriptural words and phrases, and call them into existence. They are needed to express the doctrine; and if they are repudiated, the theory which called them into existence should be repudiated also.
The writer quotes, “All souls are mine; the soul that sinneth, it shall DIE;” and in explanation says, “In other words, ‘it shall be separated from me. God said to the children of Israel, ‘Your sins have separated between you and your God.’” Still further to explain this threatened death he quotes, “You hath he quickened who were dead in trespasses and sins.”
Is it a death in sins that is meant in the threatening, “The soul that sinneth it shall die”? The sinner is already dead in this sense; and to threaten this death is meaningless. To suit this explanation the text should read, The soul that sinneth is dead. Such expositions are weak. To me they look silly.
The prophet again says, “When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; FOR his iniquity that he HATH done SHALL HE DIE.” Eze. 18:26. It is evident that this threatening relates to a final settlement, after the career of sin is finished. “Sin, when it is finished, bringeth forth death.” Jas. 1:15. Does it simply mean that the Judgment shall decree that the man who has spent his life in sin, shall forever be a sinner? Wicked men seem to enjoy such punishment—they love their sins. They do not dread separation from God. R. F. C.

VERY SIGNIFICANT.

By D. A. Robinson

BY ELD. D. A. ROBINSON.
The following from the Boston Journal concerning the banks of New York in 1879, is eminently worthy of being regarded with careful thought by every S. D. Adventist who has means to invest in bank stock. This condition is not peculiar to New York alone, but it fairly represents the uncertain and unsettled condition of our financial basis as a nation.
The Journal speaks as follows:—
“The report of the Bank Superintendent of New York shows that the savings banks in that State have lost $13,748,419.00 in deposits the past year, and 34,533 depositors. The total transactions of the year are 12 per cent less than those of the previous year.” This is certainly a good comment on the words of Christ in Luke 21:26: “Men’s hearts failing them for fear, and for looking after those things which are coming on the earth.” Why have nearly fourteen million dollars in a single State been withdrawn from its banks? Because thirty-four thousand depositors felt that there was no safety in leaving it there. This picture causes unrest to the worldling, and he wildly turns this way and that to find relief.
Amid all this, there is one redeeming feature to the believer in present truth. Has he means to invest? A most magnificent opportunity presents itself. Stock in the third angel’s message will never decline, and it will pay immense dividends in a little while, in the kingdom of glory. Reader, do you really believe this message?

THE OHIO INSTITUTE.

By Dudley Marvin Canright

OUR excellent Institute, held at Dunkirk, commencing April 14, closes this evening. We have had a larger attendance from abroad than we expected, about forty attending. This, with the church at Dunkirk, made a good-sized class. Eld. Whitney was with us, and rendered efficient help, as usual.
This Institute, following the one previously held, has served to instruct us thoroughly in the new system of T. and M. accounts. The more we see of it, the more we like it.
All our books in the State are now in good shape, and our officers are pretty well instructed. It has been no small task to bring this about, but we believe we shall be well paid for the time and expense involved.
The brethren unanimously voted to hold one more meeting like this, late next fall, and invited Eld. Whitney to be with us.
All our ministers in the State, with two exceptions, were here, also our State Secretary, four of the six district secretaries, all the directors, several librarians, and a goodly number of the leading brethren. Everything went off pleasantly. We had preaching nearly every night, with a large attendance and a deep outside interest. All agree that an excellent impression has been made.
During the last quarter, the society has done a far greater amount of work than ever before in the same length of time; and now that we are fully ready to go to work, we expect much more to be accomplished.
All are enthusiastic over it, and expect to do a good work this summer.
We shall run four or five tents. Companies are now all arranged, and good fields are open before us.
Prof. E. B. Miller, teacher of elocution in Battle Creek College, was with us during the two weeks, and taught a class in elocution. All were well pleased with his mode of teaching. At the close of his class, the following resolution was unanimously adopted by the Institute:—
Whereas, Prof. E. B. Miller, of Battle Creek College, has been with us for two weeks, instructing us in the science and practice of elocution, which is so important to every public speaker, and
Whereas, He has given us good satisfaction by his able instruction and his pleasant and gentlemanly manner, therefore
Resolved, That we recommend him to our ministers and Conferences as a competent teacher of elocution.
We believe he has especial talent in this direction, which we hope will be made useful to the advantage of our preachers. Beginning May 17, he will teach a class in elocution for four weeks at Wellington, Ohio. We have secured a good hall, and already have quite a class engaged. His terms will be reasonable. If any of our brethren or sisters wish instruction in this branch, they cannot do better than to avail themselves of this opportunity, as one so favorable may never occur again. Bro. A. M. Mann was duly ordained the last Sabbath of our meeting, after which we celebrated the Lord's supper. It was a very sweet, solemn meeting.
We are glad to notice a marked improvement in all our ministers in Ohio in their manner of preaching, in their understanding of the truth, and in knowledge generally. All are working hard to become educated and able men as far as it is in their power. Why should not every minister do this? We thank God that all are in harmony, and that brotherly love unites our hearts and interests as one. We hear no fault-finding among us. May this state of things always continue. D. M. CANRIGHT.
April 28.

SCRIPTURE QUESTIONS.

63.—THE THIEVES REVILING CHRIST.

“The thieves also which were with him cast the same in his teeth.” Matt. 27:44. “And one of the malefactors which were hanged, railed on him, saying, If thou be Christ, save thyself and us. But the other answering, rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?” Luke 23:39, 40. Matthew says that both thieves reviled Christ; Luke, that only one reviled him. How can these statements be harmonized? J. B.
ANS. We are to remember that Christ hung upon the cross between these two thieves for six long hours before he gave up the ghost. Meanwhile, strange phenomena appeared, and during the last three hours of the Saviour’s life, a preternatural darkness spread over all the earth. There was both time and occasion for a great change to be wrought in the views and feelings of the malefactors, which appears to have been the case with one of them. The solution we therefore offer is this: That Matthew and Mark record what first took place, and Luke, the change that was afterward wrought in the mind of one of the criminals. At first, both reviled him; lastly, one became penitent, and rebuked the other for his unseemly railing.

64.—SELLING TO THE STRANGER.

Why were the Israelites allowed to sell to the stranger, that which died of itself, or was unclean, which they were forbidden to use themselves? Deut. 14:21. A. H. O.
ANS. The reason for not eating that which dieth of itself, or, as added in other places, that which is torn of beasts, is the danger that would attend such an act on physiological grounds. But Tavernier, as quoted in the Cottage Bible, describes the condition of the heathen of those eastern countries, especially the poorer classes, to have been such that they were glad to get flesh to eat even of this quality. And as they would eat this, the Hebrews were permitted to give or sell it to them. God might have forbidden their doing so; but it was not the design of that dispensation that God’s people should give their energies to the work of trying to elevate the great body of heathendom, as such, by sanitary or other reforms, but to keep alive the knowledge of himself in the earth, to preserve the truth, be guardians of the lively oracles, and stand as a holy seed among whom the Messiah should finally appear. To do this, they must keep themselves a separate and distinct people. This idea must be fostered; and we apprehend that this very regulation was designed to be a most efficient means to that end. It is very apparent that such would be its effect.

65.—BAPTIZED FOR THE DEAD.

Please explain 1 Cor. 15:29: “Else what shall they do who are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?” The Mormons claim that it means that we should be baptized for our dead friends, who may have died without baptism. C. G. W.
ANS. Whatever view we may take of this text, which has been the occasion of quite a variety of opinions, we must interpret it in such a manner that it will harmonize with, and have a bearing upon, the argument which Paul is presenting, which is an argument in favor of the resurrection of the dead. And we notice first that it has reference to the living, not to the dead. His query is not what will become of your dead friends who have died without being baptized, if there is no resurrection of the dead; for it would not matter whether they had ever been baptized or not, if the dead do not rise. But he asks, “What shall they [the living] do who are baptized for the dead?” This consideration forever cuts off the Mormon claim that the act has any reference to the condition of those who are dead. But here is a class brought to view who perform some act which is an argument in favor of the doctrine of the resurrection of the dead, which Paul is here presenting. What is this act? The obvious reply is, Baptism. But what connection had their baptism with the dead? and why does Paul add, “for the dead?” Simply because there is no hope for the dead but in the resurrection; and this hope is what a person publicly professes by baptism. So the import of Paul’s language is, Why are men baptized to show their hope in the resurrection of the dead, why do they thus publicly profess Christianity and subject themselves to all the hardships and perils of that position, if the dead are never to have a resurrection? Viewed in this light, Paul’s argument becomes of great positive value in favor of his position that the dead will be raised; for it follows that all that men have been willing to suffer, even to the imperiling of their own lives, is so much testimony in favor of the clearness of the evidence that the dead will be raised, and of the potency of the doctrine.
Biblical expositors have given criticisms on this passage, so much to the point, that we present a few of them: “Macknight considers the passage as elliptical, and reads it, ‘Baptized for [the resurrection of] the dead.’ In Heb. Wahl the passage is thus paraphrased: If the dead do not rise, of what use is it to expose ourselves to so many dangers in the hope of a future reward?”—Cottage Bible.
Barnes, in his Notes, after stating various opinions on this passage as untenable, says: “The other opinion, therefore, is, that the apostle here refers to baptism as administered to all believers. This is the most correct opinion; is the most simple, and best meets the design of the argument. According to this it means that they had been baptized with the hope and expectation of a resurrection of the dead.” “The phrase, ‘for the dead’ means, with reference to the dead; . . . with a belief that the dead will rise.”
Dr. Clarke, commenting upon this passage, says: “The sum of the apostle’s meaning appears to be this: If there be no resurrection of the dead, those who, in becoming Christians, expose themselves to all manner of privations, crosses, severe sufferings, and a violent death, can have no compensation, nor any motive sufficient to induce them to expose themselves to such miseries. But as they receive baptism as an emblem of death in voluntarily going under the water, so they receive it as an emblem of the resurrection unto eternal life, in coming up out of the water; thus they are baptized for the dead, in perfect faith of the resurrection.”
It may be proper to add that, according to Barnes’ Notes, Grotius, Michaelis, Tertullian, and Ambrose favored the opinion of vicarious baptism; but other authorities, as Lightfoot, Rosenmüller, Pearce, Hornberg, Krause, Prof. Robinson, and indeed all other authorities, are against the view, as manifestly absurd. According to Grotius, the custom of vicarious baptism did prevail somewhat in the church after the time of the apostle Paul; but there is no evidence that it was known to the apostle, and we are to remember that hosts of superstitions and absurdities were introduced into the church very shortly after it was deprived of the fostering care of himself and his fellow-apostles. Had he intended to teach it by the passage in question, he certainly would have seen to establishing the custom in such a manner that it could be traced even to his day.

OFFICERS AND REPORTS.

By Dudley Marvin Canright

BY ELD. D. M. CANRIGHT.
As some changes have been made in sending and receiving reports, all do not seem yet to clearly understand the matter.
1. S. B. REPORTS.—J. B. Gregory, Bowling Green, Ohio, is our State S. B. Treasurer. Just before the close of each quarter he will send a blank S. B. report to each treasurer. This should be filled out and returned to him immediately after the church quarterly meeting. With this should be sent to him all S. B. money on hand. He will return a receipt to each treasurer.
2. CHURCH REPORTS.—J. B. Gregory is the State Conference Secretary. Each quarter he will send a blank report to every church clerk, to be filled out and returned to him.
3. SABBATH-SCHOOL REPORTS.—Miss Ida Sharpe, Clyde, O., is the State S. S. Secretary and Treasurer. All S. S. reports and tithes of the penny collections should be sent to her quarterly.
4. T. AND M. REPORTS.—Each Librarian, at the close of the quarter, forwards to his or her District Secretary a report of labor, and all money on hand. Each District Secretary then forwards a district report, with all money received, to the State Secretary, Miss Ida Sharpe. Let every officer concerned bear these facts in mind, and act accordingly.

ONE HUNDRED YEARS AGO.

By Smith Sharp

It is expected that the Kansas camp-meeting will begin Wednesday evening, May 19, 1880, just one hundred years from the darkening of the sun and moon, hence none need forget the time.
There will be a sermon in the tent that evening, and perhaps the Conference will be organized early Thursday morning. It is therefore very important that our brethren and sisters should be there Wednesday in time to pitch their tents. We especially request the delegates to be present before the commencement of the meeting and to pass in their credentials to W. E. Dawson, the Secretary of the Conference, and thus greatly aid to facilitate the business. We also request those who attend from the General Conference to be there on Wednesday and take the oversight of the meeting from the very beginning. We hope to be favored with an address from Bro. or Sr. White or Bro. Butler.
The condition of my health is such that it is doubtful about my being able to assist in the preparations for the meeting, hence it will be necessary for all the other members of the Conference Committee, the members of the Camp-meeting Committee, the ministers of the Conference, and as many of the leading brethren as consistently can, to be on the ground Tuesday morning, so that all needed preparations can be made in good season. Let those who have the charge of our large tent see that it is on the ground Tuesday.
SMITH SHARP.

Mental Pleasures Never Cloy

—Mental pleasures never cloy; unlike those of the body, they are increased by repetition, approved by reflection, and strengthened by enjoyment.

OHIO TRACT SOCIETY.

By Ida Sharpe; Dudley Marvin Canright

The State quarterly meeting of this society was held in connection with the Institute at Dunkirk, April 14 to 26. Opening meeting at 9:30 P. M., April 25. Prayer by Eld. D. M. Canright. The report of labor was then read, and Eld. Canright made remarks upon all the different items mentioned in it. Only about half of our brethren and sisters in Ohio are members of the tract society, and of these members only about half returned reports of labor. Appeals were made to all present to work earnestly in the cause of the Lord, and to urge all our brethren and sisters to join the tract society. The report was as follows:—
Districts No. Members No. Reports Returned No. Members Added No. Families Visited No. Letters Written No. Signs taken in Clubs Subscriptions obtained for Periodicals Pages of Tracts and Pamphlets distributed Periodicals Distributed Annuals sold and given away Cash rec’d on Tract Fund and Periodicals
1 50 24 19 835 36 25 28 26497 328 342 $70 44
2 76 57 2 494 48 36 136 23052 544 1061 178 07
3 49 29 — 59 44 20 70 9965 485 383 83 80
4 100 51 5 462 179 30 80 20980 915 436 116 75
5 96 38 14 170 23 21 60 11832 439 201 131 00
6 35 16 5 106 45 50 39 9822 354 213 65 29
... ... ... ... 53 6 ... 7 ... ... 625 31 00
406 215 45 2179 381 182 420 102157 3065 3261 $676 35
NOTE.—The local society at New Haven failed to report.
The duty of the librarians was spoken of, and they were told that much depends upon them, and what they should do at the end of each quarter.
The directors made very interesting statements in regard to their several districts, expressing their determination to work more earnestly in the missionary cause. After some time had been occupied in this way, the meeting adjourned to call of Chair.
At 4 P. M. the second meeting of the T. and M. society was held. The standing of our society with the REVIEW and Signs Offices, and of the various districts, was read, and remarks were made on different points.
The necessity of means to help the cause, and the advantages to be derived from having a reserve fund, were spoken of. It was thought best and necessary to have a fund of $1,500. The different brethren made remarks upon the subject of the reserve fund, and it was resolved that it is the sense of this meeting that $1,500 should immediately be raised for such a fund.
Interesting remarks were made by the President, setting forth the necessity of giving to the cause of Christ. The meeting then adjourned.
IDA SHARPE, Sec.  D. M. CANRIGHT, Pres.
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