Earlier text: THE PRESENT AGE;“Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus.” Rev. xiv, 12. “And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.” Chap. xii, 17. The chronological application of these texts is not hard to be understood. The first is a part of the saying of the third angel, which is the last message offering mercy, given just before the Son of man takes his place on the “white cloud” with a “sharp sickle” to reap the harvest of the earth. The other text applies to the “remnant.” A remnant, literally, is a small portion, and the last end. The “remnant which keep the commandments of God, and have the testimony of Jesus Christ,” is, therefore, Christ’s “little flock,” the last end of the church, who shall witness the coming of the Son of man in all his glory. Both texts apply to the same period of time. What is the faith of Jesus? Before answering this question, we will briefly notice an erroneous view of this subject: that the faith of Jesus is the faith that Jesus exercised to heal the sick, &c. Now we know of no scriptural testimony that Jesus wrought miracles by the power of faith. He was in possession of power to forgive sins and work miracles without exercising faith in another. He gave power to his chosen over unclean spirits and they were subject to them through the name of Jesus, and in his name they healed the sick; but Jesus, in his own name, and by his own power, raised the dead, cast out devils and healed the sick. We would fully receive all the testimony of Jesus and his apostles touching the prayer of faith for the sick; but we do reject the above named fanatical error. But what is the faith of Jesus? Let us notice two important facts which will assist in the correct answer to this question:—First, a distinction is here made between the commandments of God, the Father, and the faith of Jesus, the Son:—Second, both are to be kept; as though the text read, Here are they that keep the commandments of God, and that keep the faith of Jesus. Says the Apostle, “I have kept the faith.” 2 Tim. iv, 7. With these facts before us, we conclude that the faith of Jesus is the gospel system, embracing all the requirements spoken by Jesus in person, and those written by his inspired apostles. This view of the subject sets before the church their duty as the children of God, and the followers of our Lord Jesus Christ, which is to keep the commandments of the Father, and the faith of his Son Jesus Christ; and it exposes the popular heresy that the faith of Jesus abolished the commandments of God. One is not opposed to the other, but they go hand in hand in the gospel arrangement. The Jew may outwardly observe the ten commandments, and yet be lost without the faith of Jesus. The professed Christian may also boast of his faith in Jesus while trampling on the commandments of God; and both sink in perdition together. But it is to be feared that but few Christian Sabbath-keepers yet live out the principles of the commandments of God, which are supreme love to God, and love to their neighbor, or brother, as themselves. Brother, dost thou “love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind?” This is your duty, and to guard this principle, the first four commandments were given. The last six, which relate to man’s duty with his fellow-man, were given to guard the principle of equal love for a brother as for self. Matt. xxii, 37–40. If weighed in the balances of the word of God, how many would be found wanting! Pause and think! The great and spiritual principles of love to God and man, out of which the ten commandments grow, are carried out by the faith of Jesus, which shows the ten commandments to be as changeless as the principle of love, or God himself. “God is love,” says the Beloved Disciple. And while the commandments of God in the letter, are binding, the faith of Jesus explains their spiritual import and extent, requires repentance of past transgression of the law of God, and offers pardon and life through faith in Jesus. Hence it is said, “Here are they that keep the commandments of God [in the letter] and the faith of Jesus.” In our future remarks on this subject, we do not design to dwell at length upon the gospel system, and enter into all points connected with the faith of Jesus; but we wish to call the attention of the “remnant,” particularly to that portion of the testimony of Jesus Christ which relates to the present duty of the disciples of Christ. The Watchmen shall see eye to eye.
By Uriah Smith
THY watchmen shall lift up the voice; with the voice together shall they sing; for they shall see eye to eye when the Lord shall bring again Zion. Isa. lii, 8. It is the great characteristic of the church of Christ on earth, that they all have the same mind and speak the same thing. It is the great characteristic of their belief that it is in harmony with itself and the Bible and will admit of no diversity of sentiment. Thus was it designed to be. To this end was our Lord's prayer: [Jno. xvii, 20-22:] "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one even as we are one." To this end also are the exhortations of Paul: [Rom. xii, 16:] "Be of the same mind one toward another." 1 Cor. i, 10. "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment." See also 2 Cor. xiii, 11; Eph. iv, 3; Phil. i, 27; ii, 2; 1 Pet. iii, 8. A writer in the Advent Watchman for Feb. 8, seems to differ with the above declarations of scripture. He says: "It is to be expected that there will be a difference of opinion in this fallen state; and all who expect 'the wise' will see alike till Jesus comes, will be mistaken." The promise is that the wise shall understand. How will they understand? Differently?! Certainly, if they do not see alike. The term then, the wise, would become exceeding broad. Every one would claim to be of that number; and every one might be, if it were possible for those who are the wise, who are to understand, to be holding at the same time sentiments essentially different from each other. There is no such folly in the Word of God. The wise shall understand alike. They shall understand the truth; and the truth shall make them free. Truth is a unit, and cannot be divided. It is a firm pillar and will not bend to the crooked theories of those who are limping along in the shackles of error. It is a shining light and has no union with the shades of darkness. It has but one voice and cannot speak with a diversity of tongues. It has but one path and those who walk therein will not be groping their way through the devious mazes of blindness and error. Strait is the way that leadeth unto life. In that way will the saints be found and all the wise, the beginning of whose wisdom is the fear of the Lord. Prov. ix, 10. They will all be traveling the same road: the same light will lead them on: the same motives will actuate them, the same mind will be in them and the same hope before them; for says Paul, There is one body and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. Eph. iv, 4-6. Thus standing will the saints be found of Christ when he appears; thus only could they be approved of him; for thus only could they be one in him as he and the Father are one. There is in the world we know, as there ever will be, a difference of opinion, a diversity of sentiment. In the great Babel which embraces in its vast domain, all classes of society, may be found all creeds, all organizations, all conflicting opinions, all discordant theories, old dead dogmas of false tradition, theories at war with themselves, with reason, and the light of revelation, antiquated whims and foolish vagaries; while every distorted creed and ill-yoked fancy, has its bigoted zealots and staunch adherents. Here may we find confusion and mixture in all their luxuriance. In contradistinction to this discordant mass, stand out the servants of God, one in mind, one in faith and practice, one in hope and one in Christ. It may be thought charitable and liberal to have a good degree of union with all parties; and should we here be met with the cry of, Charity! we would reply, We may exercise all charity toward individuals: we may treat them with all meekness, patience, long suffering and forbearance, as in Christian duty we are bound to do, but we may not have union or fellowship with their wrongs; we may not lower the standard of truth for the sake of being on a good footing with their error: not however ourselves presuming to dictate what is truth, but God's Word being the only test: by that shall we all be judged at the last day. People may think they are sailing smoothly on, and still hold communion with the unfruitful works of darkness; but they will find it a hard matter to enter through those holy gates, under a variety of colors, and no small thing to "climb up some other way." The saints will understand their position and stand firmly therein. They are children, not of darkness but of light; and being children of light they will see eye to eye. A Winter of Disasters.
By Uriah Smith
WAR on the Danube—cholera in England—conflagrations at home—wrecks on the sea—have given to the present winter a pre-eminence among disastrous seasons. We cannot remember a period so crowded with catastrophe as the last two months. A brutal power has brought the horrors of a hopeless war upon an inoffensive nation—a war upon which every principle of chivalry and every sentiment of magnanimity are excluded. In one hour, a fleet was destroyed, five thousand men were murdered, and a town was annihilated; and Europe, like a coward, stood by and saw it done—saw the Tom Hyer of Russia going to crush the feeble little boy of Constantinople—and did not hold the monster back. Cholera has admonished England, and starvation France. Fire, which is generally no respecter of houses, has, this season, chosen our best things for swift consumption—our greatest business establishment, the largest ship that ever lay at our docks, the finest hall in the country, the newest, and therefore the most magnificent of our hotels. On the ocean, the disasters have not only been numerous, but of a singularly terrible character. Ships crowded with men, women and children, have gone down with their living freight. Let no one attribute these calamities to the will of a wrathful Providence. Providence is beneficent always. To the carelessness, or the folly, or the crime of man, the blame of nearly every item in this catalogue of ruin belongs. This, perhaps, could be proved, and the blame brought home to the door of each guilty individual, and the rest of mankind warned, if, in addition to our death-coroner, we had a fire-coroner, a wreck-coroner, a pestilence-coroner, or a catastrophe-coroner-general. That such an event as the destruction of a large amount of property by fire should be allowed to go uninvestigated, is really as disgraceful as it is unwise.—Home Journal. The above was copied by the Christian Cosmopolitan with the following remarks:—45 The above description of our times reminds us of another quite similar, substantially the same, in Matt. xxiv, Mark xiii, and Luke xxi. "But when ye shall hear of wars and commotions be not terrified; for these things must first come to pass, but the end is not by and by (or not yet, as it reads in another place.) Then said he unto them, Nation shall rise against nation and kingdom against kingdom, and great earthquakes, and pestilences, and fearful sights, and great signs shall be from heaven. And there shall be signs in the sun, and in the moon, and in the stars, and upon the earth distress of nations with perplexity; the sea and the waves roaring; men's hearts failing them for fear and for looking after those things which are coming on the earth, for the powers of heaven shall be shaken." The complexion of the one of these descriptions looks very much like that of the other. "Why can ye not discern the signs of the times?" Thus it is. Between the events of the present and the declarations of prophecy, so striking is the harmony, that the attention of mankind is arrested and they acknowledge the fulfillment. The characteristics of this last age are too plain to be mistaken. And while men behold with wonder the scenes which are transpiring around them, as an explanation of the fearful state of things they adopt the language of prophecy and admit the application. So far as they adhere to the prophetic word they do well; but in their conclusions they seem to overlook it entirely, or strangely to misapply it. What is the next event to follow the signs above mentioned? It is the coming of the Son of man in the clouds of heaven with power and great glory; when all the tribes of the earth shall mourn; [Matt. xxiv, 30;] when the man of sin shall be consumed with the spirit of his mouth and destroyed with the brightness of his coming; [2 Thess. ii, 8;] when this world's career with its long catalogue of sin and death, shall wind up, and the kings of the earth and the great men, and the rich men and the chief captains, and the mighty men, and every bondman and every freeman shall hide themselves in the dens and in the rocks of the mountains, and shall say to the rocks and mountains, "Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb; for the great day of his wrath is come, and who shall be able to stand?" Rev. vi, 15-17. This is what we are plainly taught to expect. But for what are the world and the church looking? They fondly dream that the mighty revolutions now beginning to be felt among the nations, and the secret influences at work like leaven among all classes of society, will result in the overthrow of all evil, the downfall of all tyranny and oppression, and the establishment of universal peace and prosperity—the ushering in of the millennium, or golden ages yet to dawn on earth. Such sentiments accord better with the natural desires of man's heart; and they are all too willing to have it so, without waiting to see if it is supported by a "Thus saith the Lord." Men look upon the cars, those mighty preachers of this last mighty truth, and with feelings, as it were of self-congratulation, they acknowledge them to be subjects of prophecy—the chariots of Nahum; [Nah. ii, 3, 4;] and to make the fulfillment still more striking, they have established what they themselves term "the lightning trains" which almost literally "run like the lightnings!" yet they overlook the significant fact that those things are to be "in the day of his preparation." The end of all things is at hand. From the open volume of prophecy we read it, and from the world-wide field where those prophecies are daily fulfilling we may read it too; yet through the delusive medium of a false hope the world is looking for results which they are not warranted to expect, and rushing on, prophesying of better days. When men acknowledge certain chains of prophecy while in process of fulfillment why do they not trace them out to their accomplishment and adopt the conclusions too? Why not admit the results to which they lead, and prepare to meet them? When they see the signs, and know them as such, why do they not take warning of the great events of which they are the sure precursors? Again we say, "Why can ye not discern the signs of the times?" U. S. "Bearing the Cross."
By Uriah Smith
MUCH is said among professed Christians, about "bearing the cross;" but we fear little is understood or really practiced in this manner. Some seem to think speaking in meeting is the cross they must bear; and when they have done, that they think little more about the cross. We apprehend that is a very small item in bearing the cross. Men are all naturally in love with this present world. To this world we must become crucified. Crucifixion is a hard death; but few persons are willing to die such a death; there is, however, no other way of entering into the kingdom of God. We must be "crucified unto the world, and the world unto" us. Most professed Christians, it is to be feared, have made a covenant with the world, not to part with it; and the tempter satisfies them if they speak in meeting some times, and give something to support the gospel, they may keep their covenant with the world: but, "If any man love the world, the love of the Father is not in him." 1 John ii, 15. How then are we to be separated from the love of the world, and be crucified unto it? 1. By a believing view of the Lord Jesus Christ, who became poor—was despised of men—a man of sorrow, acquainted with grief—endured reproach—resisted temptation, though he suffered, being tempted—when he was reviled, reviled not again—murmured not, though wounded, bruised, put to grief, and his soul made an offering for sin, scourged, spit upon, his hands and his feet pierced with nails, his soul in agony—all this he bore, and no lisp of impatience ever escaped him. Would you be crucified unto the world, go learn of him; contemplate his poverty—his life—his sufferings—his resignation—his patience—his loving and forgiving spirit, till the whole mind is humbled within you: and then realize this truth—"If so be we suffer with him, that we may also be glorified together." Rom. viii, 17. Do you ask what it is to suffer with him? We answer, To suffer with the same meek, patient, forgiving, resigned spirit that he had. This leads us to say: 2. If you would bear your cross and be crucified unto the world, remember, every trial of your life—whether temporal or spiritual, personal or family, from friends or enemies, direct or indirect, great or small, of short continuance or long, or whatever be the nature or character of it—is by the appointment or permission of that God who willeth not the death of the sinner, but who is seeking by all these trials to crucify you unto the world, and fit you to be glorified with his Son Jesus Christ. How shall this design of our heavenly Father be accomplished? It cannot be, unless you "bear your cross." Do you ask again, What is it to bear my cross? We answer, It is to suffer all the trials of which we have spoken, patiently. You are not to quarrel with the instrumentality God may employ, nor indulge in fretfulness under it. If you do, you do not "bear the cross." And though you should speak like an angel, in meeting, yet if you fret and complain under any of the trials of life, by which God is seeking to crucify you unto the world, it is hypocrisy for you to talk about your "bearing the cross:" you are but deceiving your own soul. God has assured us, "all things work together for good to them that love him;" [Rom. viii, 28;] yet, you can murmur, fret and complain at those things which God has permitted or appointed!! Alas, alas! Do not dream you are ripening for the kingdom of God while this is the case. No, you are ripening for death—for perdition. Saith our Saviour, "In your patience possess ye your souls." We shall learn soon, or when it is too late, that those words are words of solemn and awful import. If you indulge in murmuring, complaining or impatience at any trials, insults, sufferings or injuries, from whatever instrumentality they may come, and that spirit is increasing upon you, you are just as surely traveling in the road to perdition, as God has said, "The soul that sinneth, it shall die." We speak not now of one "overtaken in a fault," to which all are liable in the hour of temptation, but we speak of him upon whom this spirit is not abating, but increasing; and it is increasing, except we bear our cross daily; for every day will bring some cross, in some form. Happy the soul who is constantly looking to God for grace to bear every cross. We may pray to have the cross removed; but we may not pray for it only in submission to the will of God. "If it be possible let this cup pass from me; nevertheless, not my will but thine be done." That is our example; and we cannot safely follow any other. "My grace is sufficient for thee," will often be the answer; and did we know now what we shall know hereafter, we should praise God for every trial and every cross we have to bear: yea, a living faith will praise God even now, that he does not leave us to our own way, lest we should be like the children of Israel, whose impatient murmurings were answered by giving them flesh, but leanness was sent into their souls. "Be patient in all things:" that is bearing thy cross; then, when Christ appears, you shall have a crown.—Bible Examiner. THE COMMANDMENTS OF GOD NOT ABOLISHED.
By J. B. Frisbie
THE carnal mind is enmity against God; for it is not subject to the law of God neither indeed can be. Rom. viii, 7. For we know that the law is spiritual. Rom. vii, 14. That we should serve in newness of spirit, and not in the oldness of the letter. Rom. vii, 6. The carnal mind may keep the letter of the law, but it requires a spiritual mind to serve in the spirit. Any man may keep the letter without keeping the spirit; but no man can keep the spirit of the law without keeping the letter. "The letter killeth, but the spirit giveth life." 2 Cor. iii, 6. God himself cannot change or abolish any moral or spiritual law ever given by him. The ten commandments include every moral precept of God and nature. Because the law of God and nature are one. For the Lord he is the God of nature. With this agrees the Apostle's reasoning, [Rom. ii, 12.] For as many as have sinned without (the written) law shall also perish without law; and as many as have sinned in the (written) law shall be judged by the law, (written,) verse 14. For when the Gentiles, which have not the law (written in tables of stone) do by nature the things contained in the law, they are a law unto themselves: [verse 15:] which shew the work of the law written on their hearts (by nature or reason) their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another; [verse 16:] in the day when God shall judge the secrets of men by Jesus Christ according to my gospel. Verse 21. Thou that preachest a man should not steal, dost thou steal? Verse 22. Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege? This shows what law Paul was writing about. Chap. iii, 9. For we have before proved both Jews and Gentiles, that they are all under sin. Verse 19. Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. (By this law of ten commandments shall God judge the world. verse 6.) Verse 20. For by the law is the knowledge of sin. Verse 23. For all have sinned and come short of the glory of God. Verse 31. Do we then make void the law through faith, God forbid: yea, we establish the law. Then the law of nature, which is the law of God—the ten commandments, is not abolished but established. By this law could God punish Cain; [Gen. iv, 13;] and bring the flood upon the world of the ungodly; and destroy the Sodomites for their unlawful deeds. 2 Pet. ii, 6-8. Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws. Gen. xxvi, 5.46 It is very evident that all of God's law was in existence as taught by nature, long before they were written on mount Sinai by the finger of God on the two tables of stone. These laws are like their Author unchangeable. They are never called the law of Moses, or of the Jews, but "The law of God." The Lord God gave the commandments. Ex. xx, 6. And shewing mercy unto thousands of them that love me and keep my commandments. 1 John v, 3. For this is the love of God that we keep his commandments; and his commandments are not grievous. Not a yoke of bondage. These commandments are ten in number. Deut. v, 22. These words the Lord spake unto all your assembly in the Mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice; and he added no more. And he wrote them in two tables of stone, and delivered them unto me. Deut. xii, 32. What thing soever I commanded you, observe to do it: thou shalt not add thereto, nor diminish from it. Ps. lxxxix, 34. My covenant will I not break, nor alter the thing that is gone out of my lips. Chap. cxi, 7, 8. All his commandments are sure, they stand fast for ever and ever, and are done in truth and uprightness. Ps. cxix, 132, 151; Isa. li, 5, 6. Matt. v, 17. Think not that I am come to destroy the law, &c. Mal. iii, 6. For I am the Lord, I change not. James i, 17. Father of lights, with whom is no variableness, neither shadow of turning. Heb. vi, 18. It was impossible for God to lie. By this we see that God's law is like himself unchangeable and unalterable during all time. Ps. xix, 7. The law of the Lord is perfect converting the soul. Rom. vii, 12. Therefore the law is holy, and the commandment holy, and just, and good. Eccl. xii, 13. Let us hear the conclusion of the whole matter: Fear God, and keep his commandments, for this is the whole duty of man. Rev. xiv, 12. Here are they that keep the commandments of God.—Blessed are they that do his commandments. Can that which is perfect, holy, just and good which constitutes the duty of man which is to be preached just before the coming of Christ, to the doing of which a blessing is promised, be done away under any consideration? Certainly not. Eph. vi, 2. Honor thy father and mother which is the first commandment with promise. Not if abolished. James ii, 10. For whosoever shall keep the whole law and yet offend in one point he is guilty of all. Verse 11. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. This was written in the A. D. 60. There cannot be any mistake as to what law is referred to, inasmuch as two of the ten commands are referred to. Some think we are under law to Christ. Deut. vi, 5. And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might. Lev. xix, 18. Thou shalt love thy neighbor as thyself. John xiii, 34. A new commandment I give unto you. That ye love one another. 1 John iii, 11, 12. For this is the commandment (margin) that ye heard from the beginning, that ye should love one another. Not as Cain, who was of that wicked one and slew his brother. This commandment then it appears was in being in the days of Cain and Abel in the beginning. It is said that the law was given by Moses, but grace and truth came by Jesus Christ. John i, 17. Now if Moses gave a law and Christ gave a law and the apostles gave a law, then there must have been many law-givers, in contradiction to the plain declaration that there is but one Law-giver. Therefore we believe that there is but one Law-giver, and that is God. Whether we receive that law through Moses, Christ or the Apostles the substance of them all is contained in the ten commandments. Some suppose because all the ten commandments are not given a second time in the New Testament, that they are under no obligation to keep them that are left out. If this be truth, such may break the first, second, third, fourth and tenth; for just one half of the ten commandments are never quoted at full length in the New Testament. When we tell them this they say, the nine are referred to, leaving out the Sabbath. But unless I am very much mistaken, the Sabbath is mentioned many more times in the New Testament than any other one of the ten. But this is not the grand mistake. I think that such do not understand that God has never promised to give but one new edition of his law, and that was not to be re-written in the New Testament but on the hearts of the true spiritual Israel. Jer. xxxi, 33, I will put my law in their inward parts, and write it in their hearts; Heb. viii, 10, 16. After Jesus entered upon his ministry in the heavenly Sanctuary, then the ministry of the new covenant began. It is generally admitted by all denominations that the ten commandments are binding. 1 John ii, 4. He that saith, I know him, and keepeth not his commandments is a liar, and the truth is not in him. Rev. xxi, 8, All liars, shall have their part in the lake which burneth with fire and brimstone which is the second death. The ten commandments are referred to by the New Testament writers as a whole again and again. That man that dare tread down any one of God's commandments after he has received the light or had opportunity to receive it, will be condemned as a sinner in the day of judgment; for the law knows no mercy; for mercy is to be found only in Christ through his death, mediation and blood. In what sense is Christ the end of the moral law? Rom. x, 4. For Christ is the end of the law for righteousness to every one that believeth. 1 Tim. i, 9. Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient. Rom. vi, 14. For sin shall not have dominion over you: for ye are not under (the condemnation of) the law, but under grace. Verse 15. What then? shall we sin, because we are not under the law, but under grace? God forbid. Rom. vii, 6. But now we are delivered from the law, being dead to that (margin) wherein we were held, that we should serve in newness of spirit, and not in the oldness of the letter. Verse 7. Nay I had not known sin, but by the law . . . thou shalt not covet. An old dead law could not give the knowledge of sin to any one. Gal. ii, 19. For I through the law am dead to the law, that I might live unto God. Verse 20. By faith. Gal. v, 19. But if ye be led by the Spirit ye are not under (the condemnation of) the law. Rom. viii, 22. For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death. By this testimony we learn that the law of God will not condemn those who keep it in the Spirit and have been justified by the death of Christ. Such are not under the law but under grace, as long as they do not transgress it. Some have supposed that 2 Cor. iii, taught the abolition of the ten commands. But it will require but a moment's attention to satisfy any honest mind that no such thing was intended by the apostle. Verse 7. But if the ministration of death written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away. Verse 9. For if the ministration of condemnation be glory, &c. If any one can discern between a law and its ministration, he will not be at a loss to know that it was the ministration of condemnation to temporal death, which was done away and not the law itself. Heb. ii, 2. For if the word spoken by angels was steadfast, and every transgression of disobedience received a just recompense of reward; how shall we escape, if we neglect so great salvation. Rom. xii, 19. Vengeance is mine; I will repay saith the Lord. Rom. viii, 6, 13. The ministration of the law by Moses would only reach the outer letter of the law manifested by outer acts to be seen by them who had to judge in the matter; when at the same time they might break the spirit of the law of which they could not judge. God has ever held the final punishment in his own hand. Communication From Bro. Gurney.
By H. S. Gurney
WHILE contemplating the past few years in relation to the moral effect of the proclamation concerning the Lord's coming, many ideas and questions force themselves upon the mind. Why were we led to proclaim an event which was not then to be realized? Perhaps it will not be out of place, and may be instructive to inquire, Why the multitude who were moved to action by the forerunner of Christ's first advent were raised to the height of expectation, and proclaimed an event which was not then to take place? See Matt. xxi, 4. "All this was done that it might be fulfilled which was spoken by the prophet, saying," &c. One more text is sufficient to show that the disciples were laboring under a mistaken view of God's plan or ultimate design. See Acts i, 6. "Lord will thou at this time restore again the kingdom to Israel." This very people who were to be disappointed in their expectations afterwards proved to be the salt of the earth, or cream of the church. The prophet saw and wrote the action of the church, not leaving out their mistakes and disappointments; and when the thing takes place it can be said with boldness, "this is that which was spoken by the prophet," &c. Now if a mistake in the views and action of the church did fulfill prophecy in regard to Christ's mission on earth, why should it be considered impossible that a similar mistake in the movement of the church in relation to the second advent should fulfill prophecy. We make all necessary allowance for human weakness; but that God's Word and Spirit have been the moving spring in urging the people out to look for the Lord, is as clear as that the movement which preceded the manifestation of the Messiah under the preaching of John the Baptizer, was of Divine origin. If we are to consider prophetic time in connection with the circumstances of the first advent of Christ, as it seems we should from Mark i, 14, 15, we are also led to see that the same evidence affords a powerful weapon for those interested in the circumstances connected with his second advent. Rev. x, 6; xiv, 6, 7, compared with Dan. viii, 14; ix, 24, 25. The ninth chapter of Daniel being an explanation of that part of the vision left unexplained in the eighth, it follows that the seventy weeks are a part of the 2300 days, a period of time "cut off" at the end of which, legal worship would cease in the earthly temple; the remaining portion of time relating to the gathering of all nations as brought to view in the promise to Abraham. It being evident that Dan. ix, is an explanation of the vision in chapter viii, [Dan. ix, 22, 23,] the preaching of John the Baptizer might with the same propriety be considered of doubtful origin, as to doubt that God has called a people to act a part in fulfilling prophecy in the preparatory scenes for the coming of the Lord in this generation. The generation which witnesses the closing work of the gospel, will see, in moral action, a similarity to its introduction. The disciples of Jesus were led on to fulfill the scriptures without clearly understanding the nature of their work; yet they were being trained and qualified for a specific work; Divine Providence directing their course in a channel marked by the prophetic pen. In fulfillment of the scriptures they were ready to crown their Lord upon the throne of David: overlooking his humiliation: so that when he was laid in the tomb, it seemed to them a triumph of the wicked and their hope was gone! How will this compare with the disappointment in 1844? The disciples mourned and were sad. While two of them were traveling from Jerusalem to Emmaus, Jesus himself drew near, "their eyes were holden that they should not know him." They supposing him to be a stranger in Jerusalem, enter into familiar conversation "concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people; and how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. But we trusted that it had been he which should have redeemed Israel." Luke xxiv, 21. The above text fairly represents the faith at that time in regard to the Messiah. The only hope remaining was that he had risen; and this they could hardly believe; for they were astonished to hear that he was alive. "Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken. . . . And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself." Luke xxiv, 22-27. God's plan was opening into view and unbelief was giving away before the progressive car of truth. The resurrection47 of Christ being confirmed to the disciples, their hope was revived. The apostle Peter afterwards gives a rejoicing testimony that his hope did not perish in the grave. He says: "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead." 1 Peter i, 3. Here doubtless Peter refers to their disappointment in the prostration of their hope in regard to the Messiah's kingdom; but now their views of God's plan were so far corrected that they could rejoice in hope of "an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven." Thus in the circumstances connected with the first advent, we are led to admire the work of God in leading his people to fulfill prophecy, even while they were laboring for another purpose. We admire the wisdom of God in overruling the mistakes of man to bring about his purposes and fulfill his word. When the time comes for a prophecy to be fulfilled, although multitudes may in their arrogance stand up against the event predicted, and nations combined may exert the utmost of their power for another purpose than that which prophecy declares; yet in the event it is seen that God's word is honored—its veracity maintained. For instance: the Prophet [Zech. ix, 9] speaks of an event, and describes great shouts of rejoicing; the Evangelist records the event and declares it to be a fulfillment of that scripture: Jesus is requested to rebuke those who thus cried out; but he declares that if they should hold their peace, voices would be heard from the very stones. Matt. xxi, 4; Luke xix, 39, 40. If God's professed people refuse to act their part when called by a providential hand, God will employ other means: thus declaring his condescending, yet independent character. Deut. ix, 13, 14. Truth is precious; but all truth is not alike precious; for all truth does not send forth its rays of light to the same generation. There is a portion due to every generation. It is not the labor of the church now to show that Jesus was the true Messiah, as did the apostles. But there is another portion of truth more appropriate now, and calculated to act upon the interest and motives of men with greater power. Although the portion of truth that has awakened an interest in the speedy coming of Christ has been proclaimed by a minority, it is therefore no evidence that a providential hand has not ordered it in a manner which fulfills prophecy, and reveals the hearts of men. Luke ii, 34, 35. On the contrary, we conclude that the chosen apostles and disciples of Jesus, in their course of action, fulfilled the scriptures; yet they were a small minority of the professed people of God. Implicit faith does not inquire whether the "rulers"—principal men—believe, or not. Truth stands upon its own basis. Divine testimony alone is sufficient evidence to act upon in religious matters. North Fairhaven, Mass., Feb. 19th, 1854.