Earlier text: General ArticlesTHE Sabbath is a memorial of what the Creator did during the first week of time. He wrought six days. He rested on the seventh day. Here is the origin of the week. The weekly cycle is not derived from anything in nature. Months are suggested by the phases of the moon; years, by the returning seasons; but the week can be traced only to the six days of creation, and the seventh of rest. The patriarchs reckoned time by weeks and sevens of days. Gen. 8 : 10, 12; 29 : 27, 28. The Sabbath was instituted in Eden, at the close of the first week, by three acts on the part of the Creator. First, God rested on the seventh day. Secondly, he placed his blessing upon the day. Thirdly, he sanctified the day of his rest. He rested on the seventh day, and in this set an example for man. He next blessed the day upon which he had rested. He then sanctified, or "set apart to a sacred use," the day of his rest. He gave the first six days of the week to man, in which to obtain a livelihood, and reserved the seventh day to himself, to be used sacredly by man. The great God was not wearied with the six days of creation. His rest upon the seventh day means simply that on that day he ceased to create. Nor did man in Eden need rest from toil, as since the fall. In fact, rest from labor is not a leading feature of the Sabbatic institution. The fourth commandment makes no reference to man's physical wants of a day of rest. Neither does it speak of his spiritual necessities of a day of public worship. It gives quite another reason for the Sabbath. Here it is: "For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day and hallowed it." Ex. 20 : 11. This reason relates to what God did in the first week of time. He has given no other. It is a reason as old as the world, and will continue to be the reason why man should revere Jehovah's rest-day as long as the world shall continue. Man rests upon the day of the Sabbath in honor of the Creator. And wherever he may turn his eye, whether to the heavens, the earth, or the sea, there he beholds the Creator's work. As he rests upon the seventh day, he sees in the countless varieties of nature the wisdom and power of Him who created all in six days, and thus is led from nature up to nature's God. The Sabbath now becomes the cord that binds the created man to the infinite Creator. It is the golden chain that links earth to Heaven, and man to God. Had man always observed the Sabbath, there could not have been an idolater nor an atheist. The Sabbath, as a memorial of what the Creator did during the first week of time, is now seen in its dignity and importance. It is the memorial of the living God. Man is to rest on the day of the week on which the Creator ceased to create. But those who belittle the Sabbatic institution to only serve man's physical wants of a day of rest, and to provide for him a day of public worship, and who see no higher design in it, are satisfied with a change of the day of the Sabbath. They think that a day on which the Creator did not rest, will do quite as well as the day on which he did rest. With this limited view of the subject, why may they not be content with the change ?, If a day of rest from toil, and a day for the public worship of God, are all the blessings secured to man by the Sabbath, the one-day-in-seven and no-day-in-particular theory looks quite plausible. For, certainly, man can rest his weary limbs, or weary brain, on one day of the week as well as on another. And if only a season of divine worship is to be secured, Sunday may answer for this purpose. In fact, one day in six might do as well for rest and worship as one day in seven, if rest and a day of public worship are the sum total of the reasons for the Sabbath. There is nothing in man's physical or spiritual wants to mark the number seven. The original design of the Sabbath was for a perpetual memorial of the Creator. Yet it secures the seventh day of the week to man in his fallen condition, not only as a day of rest, but a day for public worship, in which to draw nigh to God and share his pardoning love. But these blessings, of comparative importance, can be obtained on any of the other six days of the week, and do not constitute the grand reason for the Sabbatic institution. That reason given in the law of the Sabbath is, in its importance, as much above the simple idea of repose from weary toil, and a day for public worship, as the heavens are higher than the earth. With this agree the words of the prophet: "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honorable, and shall honor him not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words, then shalt thou delight thyself in the Lord." Isa. 58 : 13, 14. Here the great object of the Sabbath is set forth. It is to honor God. Man is required to turn away his feet from the Sabbath, and refrain from seeking his own ways, words, and pleasure, on that day, not because he needs a day of rest, but because so doing he can honor the great God. Those who keep the Sabbath with this object in view, will call it a delight, the holy of the Lord, and honorable. The fourth commandment points back to what God did during the first week of time. The creation and rest occupied the first week. Immediately following; Jehovah sanctified and blessed the day on which he had rested. In this way the seventh day became the holy Sabbath of the Lord "for Adam and his posterity. It was ever to be observed by the race as the memorial of the living God. Those who locate the institution of the Sabbath at Sinai, urge that no mention is made of Sabbath-keeping in the brief record of the book of Genesis, as proof that the Sabbath was made for the Jews alone. As evidence of the unsoundness of this position, please notice the following facts:-- 1. The sacred record nowhere intimates that the Sabbath was instituted at Sinai, while it distinctly locates its institution at creation. 2. The Sabbath being made for man, Mark 2 : 27, there are no reasons why the Jews alone should enjoy its blessings. All men have need of it as much as they. 3. The facts connected with the giving of the manna show that the Israelites understood the obligations of the Sabbath; that some of the people violated these sacred obligations, and were reproved by Jehovah, thirty days before they saw Mount Sinai. See Ex. 16-19. They came to the Wilderness of Sin, where the manna was first given, on the fifteenth day of their second month. On the sixth day of the week they gathered a double portion of the manna, a quantity sufficient for that day and for the Sabbath which followed. Moses said to the people, "This is that which the Lord hath said, To-morrow is the rest of the holy Sabbath unto the Lord." On the seventh day, Moses said, "Eat that to-day; for to-day is a Sabbath unto the Lord. To-day ye shall not find it in the field. Six days ye shall gather it; but on the seventh day, which is the Sabbath, in it there shall be none. And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none. And the Lord said unto Moses, How long refuse ye to keep my commandments and my laws? See, for the Lord hath given you the Sabbath therefore he giveth you on the sixth day the bread of two days." Here we see that the Sabbath was understood, and its violation was rebuked by Jehovah. But the Israelites had not yet seen Sinai. Indeed they did not come to the mount from which the ten commandments were proclaimed, until thirty days from the time the manna was first given. See chap. 19. Here is a nail driven in a sure place, and ministers and people should cease to assert that the Sabbath was first given at Sinai, till they have searched the sacred narrative with greater care. The original plan of the Sabbath contemplated its perpetual observance as long as the Creator and created man should exist. It does not point forward to redemption. It was instituted before provisions were made for redemption. It looks back to creation. It was made for man before the fall. And it will exist during man's future life upon the new earth, in all its original significance and glory. We have seen the Sabbath based upon the great facts of the creation in six days, Jehovah's rest upon the seventh day, and his sanctifying and blessing the day of his rest. As long as these continue to be facts, so long will the Sabbath continue. Redemption does not propose the creation of a new world as the inheritance of the redeemed. "Behold I make all things new," says the Redeemer. He does not say I will make all new things. This world redeemed from the curse and all its results, will be the eternal possession of the righteous. And notwithstanding the work of redemption, the great facts connected with the creation week will ever be vividly impressed upon the immortal minds of the redeemed. Thus saith the prophet: "For as the new heavens and the new earth which I will make shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord." Isa. 66 : 22, 23. There is no point of time in the past when all flesh have come to worship before the God of Heaven on the Sabbath; and this can never be while the wheat and tares, the children of the kingdom and the children of the wicked one, grow together; and these will not be separated until the harvest, which is the end of the world. This universal observance of the memorial of the great God will be seen only in the immortal state, when from one Sabbath to another, and from one new moon to another, all flesh shall come to worship before the Lord. "What! the moon in heaven?" No, not in such a heaven as that of which the poet sings,
*Beyond the bounds of time and space,
Look forward to that heavenly place,
The saints' secure abode."
Beyond space there would be no room for the moon, nor for the sun; neither would there be room for the resurrected saints, possessing bodies like their Lord's resurrected, glorious body; and beyond the bounds of time, there would be no need of the sun and the moon which are God's great time-keepers. We are not looking for a general smash-up in the universe, and then the creation of all new things. It is this planet that has revolted. And the Redeemer, who is coming to bring it back into allegiance to the government of God, says, "Behold I make all things new." The revolt did not affect the sun, moon, and the other planets. Redemption will not affect these heavenly bodies. When the Restorer shall have established the immortal saints in the new earth, it will continue its revolutions, and the sun and moon will measure off days,-and months, and years, as long as eternal ages shall roll. The redeemed shall have right to the tree of life, which Adam lost through disobedience. That tree yields twelve manner of fruits each month. And why may not the words of the prophet, in reference to all flesh appearing before the Lord from one new moon to another, be fulfilled when the entire family of the redeemed shall come each month to partake of the new fruit of the tree of life? It's easy finding reasons why other folks should be patient. HATRED is blind as well as love. The Vastness of Coal Production
WHEN figures go above a few thousand how little we comprehend their real meaning! When we say the amount of coal mined in the United States in 1881 amounted to 76,122,000 tons, we say, of course, the figures are enormous, and begin to wonder where our children are to get their coal, by and by; but before you begin to wonder, read how the Philadelphia Record puts it. It says: "The great pyramids of Egypt are regarded as miracles of industry and wasted labor. The longest of all, at Gizeh, took 100,000 men almost half a century to build; contains very nearly 80,000,000 cubic feet of stone. Yet if all the coal mined in this country in 1881 had been piled in pyramids of similar size, there would have been more than twenty-six of these tremendous monuments of coal completed; or one every two weeks. Again, suppose that a square column had been made of coal, allowing it to base fifty feet square, there would be more than 1,700 such columns, 500 feet high, rising to a level to the projected top of the Washington monument in Washington. The Chinese wall is believed to be 1,400 miles long, 20 feet high and 24 feet thick, containing 3,548,169,000 cubic feet. If the coal in 1881 had been put into such a wall, it would have extended from Philadelphia to Chicago, and have had enough left over to surround both cities;" and Pennsylvania alone produces 48,500,000 tons, or more than one-half the entire amount.—Cyno-sure. The Sabbath-School.
By Ellet Joseph Waggoner
Advantages of Bible Study.
ONE great benefit to be derived from the study of the Bible is mentioned by Paul, when he says to Timothy, "From a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus." This is why the Bible was given. It is the revelation of God's will to man. Nowhere else can man learn his duty to God and his fellow-men. Those nations that have not the Bible are sunk in degradation and crime. In ancient Greece and Rome, although there was culture and wisdom of a certain kind, which are the admiration of the world to-day, the greatest crimes were openly committed, and even protected by the laws. There is nothing that will teach men what they ought to do in order to live happily and peaceably here, and worthy of a life hereafter, except the Bible. And the Bible is a complete rule of life. As Paul further says, it "is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." It contains, then, all that is absolutely necessary to be understood by mankind. A little thought will convince any one that this is so. All will agree, in answer to our Saviour's question, that it will profit a man nothing to gain the whole world and lose his soul. All the wealth, honor, and wisdom that this world affords, cannot for a moment be compared with that which eternity offers. A man may have all that this world can give, yet if he is not "wise unto salvation," he loses it all, and is as though he had never acquired anything. But though he be destitute of worldly riches, and ignorant of the things which the world calls wisdom, if he only has the "wisdom that comes from above" (James 3:17), he will finally be admitted into "a better country," where, with unclouded intellect, and the angels of God for teachers, he can in a few years learn more than his unbelieving neighbor did in a life-time. And then he has a whole eternity before him, in which to explore new fields, and increase in knowledge. It is only through the Bible that we learn of Christ, without whom we cannot hope for eternal life. The Bible is the instrument through which the Holy Spirit works, and guides us into the ways of truth and knowledge. It is the Bible alone that teaches us the fear of God,—which the wise man tells us is the beginning, or rather, the principal part, of knowledge. Surely, then, the Bible, of all books, is the one that should be the most studied. The only reason why we study it so little, is because we underestimate "the things that God hath prepared for them that love him," and which can be gained only by careful study, and obedience to, his word; we appreciate the things that we see, more than those which are unseen. If we could but obtain a glimpse of the glories of Heaven, I believe we would take the course necessary to gain it, even at the expense of everything else. But this is not all the benefit we gain from the study of the Bible. We do not mean that anything more or better can be gained than that of which we have just spoken, but that we do not have to wait till we get to Heaven, before we begin to reap the benefit of Bible study. The apostle Paul says of godliness that it "is profitable unto all things, having promise of the life that now is, and of that which is to come." So the Bible, besides showing us the way to eternal life, gives wisdom and a culture that can be obtained from no other book in the world. The psalmist says: "The fear of the Lord is the beginning of wisdom; a good understanding have all they that do his commandments." This also is susceptible of proof, as we shall show. What is education? It is simply the development of the mind. Webster says: "Education is properly to draw forth, and implies not so much the communication of knowledge, as the discipline of the intellect, the establishment of the principles, and the regulation of the heart." To educate is "to lead out and train the mental powers." According to this, any one can get a thorough education from the Bible alone. Children go to school, and men go to college, not for the few facts that they may learn, but for that development of mind that will enable them to think correctly, to reason soundly, and to judge correctly of things. In order to gain this, years are spent in the study of what is called the classics—the productions of the great minds of earth. By closely studying these models, the student almost unconsciously makes them his own. By unraveling the deep sayings of the wise men, he becomes able to think deeply for himself. By daily reading the writings of the best authors, he learns how to use language, and acquires a good style of expression. Continued application increases his ability to receive ideas and make them his own, and to think for himself; it expands his mind; in other words he is educated. A man who has the will to apply himself in this manner may become as truly educated as though he had every advantage of the schools. But will the study of the Bible furnish this culture of mind? It certainly will, and more. Let us reason upon it. Sin has brought disease and death into the world, and causes not only physical ailments, but mental weakness. Mankind has degenerated mentally as well as physically. The men from whose writings thousands gain their mental discipline, were weak mortals. They were subject to the curse. Although we speak of them as having "giant intellects," they were dwarfs beside what they would have been if they had had their ancestors never transgressed moral or physical laws. Many of them were themselves wicked men, men who were slaves to their appetites and passions. And yet from these men the culture of the world is derived. Now consider the Bible. It was not written by sinful men, but "holy men of God spake as they were moved by the Holy Ghost." 2 Pet. 1:19. "All Scripture is given by inspiration of God." God is the source of all knowledge. These men of whom we have spoken were dependent upon God even for the mind with which they acquired their wisdom. Now is it possible that we can obtain more education from them than from the Fountain-head? Most assuredly not. Peter says that the Spirit of Christ was in the men who wrote the Bible, and that even angels desire to look into the things that were revealed to them. Surely, the Bible contains enough to draw out the mind of man to an unlimited extent. We repeat, then, without any fear of successful contradiction, that if a man were to study no other book but the Bible, and would apply himself to it as closely as men do to their ordinary studies, he would have a discipline of mind far greater than those would have who took the ordinary course of study. In the Bible we have many varieties of style, as the Spirit worked through different minds. All the complete code of laws is open to the student. All human laws are derived from this source. If we wish to develop the reasoning faculties, Paul's epistles afford an ample field. If we wish to cultivate the memory, there is an abundance of history for us to learn. In short, whatever we desire in the line of knowledge may be found in the Book of books. This mental culture is not the primary object of studying the word of God. The Bible was given that we might learn God's will; but in studying to learn that which is of the greatest importance, we necessarily acquire that for which so many in the world strive, often in vain. And thus it is that God withholds no good thing from them that walk uprightly. If we seek first the kingdom of God, and his righteousness, all things necessary will be added unto us. We serve ourselves best by serving God. Let no one, then, complain of meager opportunities, or waste time in vainly wishing for knowledge. If we wish to obtain treasures we must dig for them. All have the Bible. It is God's gift to man. It was not designed for a few favored ones, but for all. Its pages are open to all. And here the unlearned man may be on a level with his more favored neighbor, if he only has sincere love for its Author; "if any man will do His will, he shall know of the doctrine." And help is given that the ordinary student knows nothing of. "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." In conclusion, it is not merely our privilege to avail ourselves of the wisdom and culture which the Bible affords, but it is an imperative duty. We are commanded to "search the Scriptures." Every individual must arm himself with "the sword of the Spirit, which is the word of God." And this is the object of the Sabbath-school,—to educate us in the things of God. The lessons given us there to study, form a nucleus around which we may gather vast stores of Biblical knowledge. How many are there who think that the Sabbath-school as well as the day school affords opportunity for mental training? There are possibilities in the Sabbath-school of which few of us have even dreamed. May God help us to avail ourselves of them in so faithful a manner that they will not condemn us in the final day of accounts.
E. J. W. SOME years ago, the Spanish ambassador, representing what was then considered the wealthiest country in Europe, visited the court of Venice to arrange a treaty. One of the chief men of the palace led him to see the sights, and amongst them took him to the ducal treasury—huge coffers filled with heaps of gold and precious stones. The Spaniard asked for a staff, and thrust it down into the coins; he touched the floor of the vast casket: "Ah, I see!" he exclaimed, "there is a bottom here! My king, O duke, has no bottom to his treasury!" It is just this that makes the child of God so glad and safe; grace is boundless. —Selected. Going to Pondicherry.
By Elizabeth P. Allan
Not many of us will realize any present result from the far-reaching and laborious and expensive observations on the recent transit of Venus, though we all recognize their dignity and importance. But there is a little incident connected with an earlier trip of that little dark spot across the sun, which has a sermon for us all, and especially, I have been thinking, for Sunday-school teachers. Le Gentil, a French academician, was appointed to observe the transit of 1761 at Pondicherry, that place being, for reasons best known to scientists, a very important station for the purpose. India seemed, in those days, an immense distance from France; and Le Gentil, to make sure of his object, set out for Pondicherry a year and three months before the time of the expected transit of Venus. Before he reached India, war broke out between England and France, and, after untiring efforts to reach his appointed post, Le Gentil was doomed to pass the eventful day on shipboard without the astrominical accoutrements which would make his observations valuable. Undaunted by this sad failure, he resolved to witness the transit of 1769, whether fate should be for or against him; accordingly, before the end of the year 1761, as soon as it was possible, he made his way into Pondicherry, and there took up his abode, to await while diligently pursuing scientific studies, the expected transit, then eight years in the future. The pathetic end of the story (for after his long waiting a cloudy day defeated his hopes) does not in any way affect the moral I would point. Le Gentil could not influence the clouds to yield to his purpose, but what may not you effect, who seek for influence with human souls, by a like courage, faith, patience, enthusiasm, foresight, devotion? If only there could be a "going to Pondicherry" through the rank and file of our army of Sunday-school teachers, the church of Christ would rise and possess the land. What could resist nine years of steady, unyielding effort, a watchfulness to step in before the enemy at every crisis, an undiscouraged faith, unwearied patience, untiring diligence? Which of the excuses that sometimes defeat our chances of winning souls, would have stood between Le Gentil and Pondicherry?—a headache? an east wind? weariness? shyness? And compare the time we put on our work with his nine years of arduous exile. If we devote an hour a day, during the week, to our Sunday-school scholars, in study, or visiting, or in any service for them, we are quite satisfied with ourselves; if two hours, we secretly feel that we are particularly profitable servants, having done all that was our duty, and some more besides; while many of us have but a hasty hour or two at the fag-end of the week to compare with our astronomer's nine patient years. And the possible results? Le Gentil, if successful, could only hope to accomplish a very small addition to the sum of human knowledge, but we know that we may add souls to the glorious company of those who are to hear the "Come, ye blessed of my Father, inherit the kingdom."—Elizabeth P. Allan, in S. S. Times. WHAT bearing has the doctrine of election on the position we have taken on justification by faith? Can our position be shown to be in harmony with the declarations of Scripture concerning election? This is an interesting point, and we will try to show that there is harmony between the two. We think that there is existing great misapprehension as to the nature of election as it is taught in the Scriptures. It is certainly different from election as it is usually considered in civil, and especially republican, Governments. Officers are obtained in earthly Governments in different manners, usually by election or by inheritance. Victoria holds her position of Queen of England by inheritance; she was not elected to it. Mr. Arthur holds his office of President by election; he did not inherit it. And so it is in all manner of tenures. But these unite in the gospel system. The saints are elected to eternal life; they are also heirs of salvation. They are elected to salvation; they are also heirs of salvation—it is their inheritance. They are elected unto an inheritance. A friend with whom we used to hold converse was in the practice of quoting to us Eph. 1:4: "He hath chosen us in him before the foundation of the world." This he constantly repeated as a certain off-set to any argument which might be produced to show that we had control of our own destiny. And have we any control of our final destiny? What does the term probation imply but a trial of our faith, our patience, our endurance? But if we were chosen, elected, personally and unconditionally before the foundation of the world, then we cannot possibly have any control of our own destiny. As far as our final salvation is concerned we are not free agents in any sense of the term; we are not on probation in fact; we can have no power of choice in the matter. And then if any can discover any sense in Peter's injunction to "make your calling and election sure," they have discernment far beyond ours, for we cannot. Our idea of Eph. 1:4 is this: We are by nature the children of wrath, even as others. In our natural state we are carnally minded—in a state of enmity to God. Naturally we are not Christians, not in Christ; we become his only by repentance and faith. But we are chosen in Christ; not out of Christ; and not in ourselves. If we are chosen while we are children of wrath, in a state of enmity against God, we are not chosen in him in the sense which is usually attached to that expression. How, then, shall it be understood? Let us use an illustration on this point also. Suppose our Constitution had provided that the first President of the United States should be elected, and that the office should thenceforward descend to the son of the one who was elected, and so on by succession to the legal heir of each President. George Washington was elected, but having no son to succeed him he adopts the son of Richard Roe, whose final succession, however, is upon the condition of his faithfully discharging certain specified duties. At the death of George Washington he comes to take the oath of office; but his claim is disputed. Certain electors say: "We did not vote for you. By what authority do you assert a right to the office?" "According to a provision in the Constitution I was elected in the election of George Washington. Being his adopted son I inherited the office from him. When you voted, you voted for George Washington and through him for his legal successor. I am his legal successor, and therefore I was elected in him, when I was yet unknown to you. When he adopted me he made me an heir to the highest place in the Government, and held my election sure by faithfully discharging the duties imposed upon me." Such a case as this is possible in every particular, in an earthly Government. And this meets the requirements of the Scriptures in every particular. Of Christ, the Father says: "Behold my servant, whom I uphold; mine elect, in whom my soul delighteth." Isa. 42:1. And again: "Behold, I lay in Sion, a chief cornerstone, elect, precious." 1 Pet. 2:6. His election was a personal election. Ours is through his; and it avails us personally when we are "in him," and it is made sure if we abide in him; otherwise we are taken away; cast forth as fruitless, withered branches. They who are lost "received not the love of the truth that they might be saved." While they who are saved, the Lord's elect, are "from the beginning chosen to salvation through sanctification of the Spirit and belief of the truth." 2 Thess. 2:10, 13. Without belief of the truth we are without hope and without Christ. In such a condition we are not the chosen or elect of God. But, it may be asked, are there no exceptions to these declarations of the methods in the Divine Government? There are, as there are to very many of the general statements of the Scriptures. Nothing appears more evident than that "it is appointed unto man once to die," yet two men have been excepted already, and the entire last generation of Christians will be excepted. 1 Cor. 15:51, 52; 1 Thess. 4:15-17. We have a few instances on record of God having shown special favor to individuals who were possessed of great honesty and integrity of purpose, even before they came to the knowledge of the faith. Such a man was Saul of Tarsus. From his own relation of his conversion we learn that he had never seen the Lord previous to his ascension to be a Prince and Saviour; he was very zealous of the religion of his fathers, which, he knew from the Scriptures, was the truth from Heaven. From the highest officials of the church he had imbibed prejudices against what was considered a profane innovation. His integrity, his unselfishness, his zeal, well fitted him for the position unto which he was chosen. And so with Cornelius. It was said by the angel that it was because of his unusual integrity, his faithfulness in walking in all the light that he had, that the Lord resorted to unusual methods to lead him in the way of salvation. And so the Lord has acted toward all our race in giving his Son to die for us in our blindness and willfulness. It is of the Lord's mercy alone that any are saved. And yet even such cases as those we have instanced are not as really exceptions to the principles we have laid down as may at first appear. By unusual methods the truth was brought to their understanding, but their ultimate salvation depended entirely on their acceptance of and obedience to the truth. Paul, notwithstanding the great grace bestowed upon him, well understood the necessity of "patient continuance in well doing" in order that he might inherit eternal life; he knew that watchfulness and faithfulness were necessary on his part lest while he had preached to others, he himself should be a castaway. 1 Cor. 9:27. There is no hint in any of his writings that his case, or that of any others, was or will finally be decided without regard to his or their own choice and action. In addition to those instances given to prove that human actions are contingent and subject to the power of choice, and are not fixed of necessity, we quote 1 Sam. 23:9-13, David's inquiry of the Lord, with the answer, and the subsequent event:— "And David knew that Saul secretly practiced mischief against him; and he said to Abiathar the priest, Bring hither the ephod. Then said David, O Lord God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah, to destroy the city for my sake. Will the men of Keilah deliver me into his hand? will Saul come down, as thy servant hath heard? O Lord God of Israel, I beseech thee, tell thy servant. And the Lord said, He will come down. Then said David, Will the men of Keilah deliver me and my men into the hand of Saul? And the Lord said, They will deliver thee up." "Then David and his men, which were about six hundred, arose and departed out of Keilah, and went whithersoever they could go. And it was told Saul that David was escaped from Keilah, and he forebore to go forth." The meaning is evident. If David had remained Saul would have gone down; and if Saul had gone down, the men of Keilah would have delivered David into his hand. The condition was implied when the Lord said, He will come down, and, They will deliver thee up. For the answer was positive in its terms; but Saul did not go down. The Lord does not determine events that man has not the power of choice and control of his own destiny. On any other hypothesis, not man, is responsible for all existing evil, and for the final destruction of so large a part of the human race.