ANSWER.—On a subject of such vast importance, we wish to speak with becoming modesty. In regard to Church officers, order and government, the Divine Testimony must be our guide. And we do not hesitate to say that in "every Church where the numbers, and talents, and graces of individuals are sufficient," the officers of the Church of God should be appointed. Care should be taken lest persons be appointed, not possessing scripture qualifications. And in our opinion they should be set apart to their work by those of experience and sound judgment, whom God has called to labor in word and doctrine, after being selected by the voice of the church.
"And when they [Paul and Barnabas] had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. And when they had ordained [cheirotonesantes, to vote, or choose by lifting up the hand, Greenfield's Greek Lexicon of the New Testament] them Elders in every Church, and had prayed with fasting, they commended them to the Lord on whom they believed." Acts xiv, 21-23. The same apostles that preached the gospel, returned and exhorted and confirmed the souls of the disciples, ordained Elders in the churches.
Says Paul to Titus, his "own son after the common faith," "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain Elders in every city, as I had appointed thee." Titus i, 5. The qualifications of Elders, or Bishops, are given in verses 6-9, and reasons for Church officers and Church order are given in verses 10-16. There is certainly all the necessity for order in the Church of God now that ever existed. And we may reasonably conclude that in the "perilous times" of the "last days," when the Church is being fitted for immortality, that greater efforts for order will be called for than at any previous time. Satan hates this sentiment. Disorderly spirits scorn the idea of order in the Church of God, and talk of its being "like the old churches." But we are sure that God does not call his people to leave the churches to run into wild confusion. The imperfect systems of human creeds are far preferable. O, that God would let his people see that what his word requires of them is to leave the weak and imperfect systems of men, only to embrace the all-powerful and perfect system of order, set forth in the New Testament by inspiration of God. Some talk loudly of coming out of Babylon, who carry a perfect Babel of confusion, and unscriptural notions with them, and in their own little congregations, and in their own families may be seen more of real Babylon than in many of the nominal churches. The influence of such persons is probably the greatest cause of the low state of some among us. The Scriptures present a perfect system, which, if carried out, will save the Church from impostors, will give those who labor in word and doctrine, who are approved of God and the Church, a comfortable support, that they may go forth preaching the word, confirming the souls of the disciples, setting things in order in the Churches, that they may regularly enjoy the ordinances of the Church of God, and grow in grace, and in the knowledge of the truth. We hope these remarks will call out a free expression on this subject from several brethren.
WATCHFULNESS.
By Editor
This subject has recently come up before us with great importance and force. How few come up to the New Testament rule, in regard to the words they speak. How many fall far short of coming up to New Testament testimony on this subject. How often is this passage repeated by Sabbath-keepers, "Here are they that keep the commandments of God, and the faith of Jesus," and yet how few who repeat it, actually keep the faith of Jesus, (or the requirements of the New Testament,) on several points, especially in regard to their words. The Apostle, speaking of the coming of the Lord, and events connected with his coming, says, "Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness." 2 Pet. iii, 11. To leave off all unholy conversation is one thing, and to overcome so that it may be easy and natural to engage in all holy conversation is quite another step still in advance. But there must be great humiliation before God with many, and a deep work wrought in the heart, before it will be natural to engage in all holy conversation. Then, after this work is accomplished it will require persevering watchfulness to retain this consecration, and govern the tongue.
The young especially are exposed to light and trifling conversation, which brings leanness to the soul, and destroys their confidence before God and the church. Such do not grow in grace. Hence the necessity of a double watch. One may be free, cheerful and happy, yet without lightness, vanity and folly. It is good to think soberly, and feel deeply over besetting sins. The fruit of such thoughts and feelings is love, peace and joy. Such an one has true cheerfulness, real happiness and lasting joys.
Here has been our warfare, and greatest failure, from the age of thirteen, when we first rejoiced in a Saviour's love. Satan has often taken advantage of natural cheerfulness, and has led to mirthful conversation, such as the testimony of Christ and the apostles forbids. And we daily mourn that we have not yet fully overcome. "He that overcometh shall inherit all things." He that does not overcome will have no inheritance in the kingdom of God, no matter how high may be his profession. By the grace of God we will overcome.
There is an infallible rule to walk and live by. It is the commandments of God and the faith of Jesus. Careless professor, are you living up to that rule? We fear not. Do you not talk much of Bible truth? of keeping the commandments of God and the faith of Jesus, while at the same time, you fail to carry out the principles of the holy law of God, and fail to keep the sayings of Christ and the apostles? For your soul's sake, look into the subject a little deeper, and no longer offend God with a profession of what you do not possess, and what you do not strive to obtain. We would say to all, Watch. Watch for your own faults, and overcome them. "Watch ye and pray, lest ye enter into temptation."
THE AUTHOR OF PROPHECY
By R. F. C.
FULFILLS IT.
The great question before us is, Are we living in the period of the third angel's message? Has the solemn sound of the last merciful warning been heard? If not, then a false movement has been progressing for years, professing to be this message. A false movement must proceed from the author and father of all lies—the great counterfeiter of Heaven's true bills. If the first attempt to fulfill this prophecy should prove a total failure, the work of Satan—who can say that the second attempt will not prove spurious also? If the second fail, would confidence be increased in the third? If the fulfillment of prophecy were thus precarious, who could know when it was fulfilled? Who could trust in the word of prophecy, as "the sure word?" He that would trust in prophetic fulfillment, would soon find that he leaned upon a broken reed. All trust would be for ever at an end. But as it is a fact, that the true bills always appear before the counterfeit; so he that would trust in the fulfillment of prophecy is always safe in receiving the first issue. No matter how many imitations follow, the first issue is genuine, and will serve as a detector.
Again, if the third message, following, as it does, the first and second in the order of inspiration, has been put in motion by the father of lies, from what source did the first two spring? Did the Lord attempt to fulfill the three, and after fulfilling two, let Satan get the advantage, and commence the third before the proper time for it had come? Or, did the Lord give the first message, the Enemy the second, and then the Lord give the true second message through the instrumentality of men who believed Satan's spurious work to be the genuine work of the Lord, and consequently thought they were giving the third message, when, in fact, they were giving the genuine second? Or, the Lord being at the helm, shall we have a second third angel's message? In a word, if we have been deceived in the third message, we may give up all at once, and conclude that the whole movement is all a delusion, the Lord having no hand in it.
The past work in the third message is either from a good source or an evil one. It is either the work of God or the work of an Enemy. If the latter, how can we account for the fact that it has turned its thousands to the observance of all of God's commandments? A corrupt tree cannot bring forth good fruit. But this fruit is certainly good; therefore the tree is good.
If it is a good work, God is the author of it; and if God is the author of it, it is what it professes to be, namely, the fulfillment of the third angel's message; for God cannot lie. This being the case, it is the final message before the coming of Jesus; and it will surely prepare a people for that event, by separating them from the worshipers of the beast, and uniting them in the commandments of God and the faith of Jesus. They that are found gathering with this people, and co-operating in this work, will be found on the Lord's side.
If this work is of men, it will surely come to naught, and there is nothing to be gained by trying to mend it. But if God has set his hand to the work of fulfilling the prophecy of the three messages, it will be done without fail, and without mistake. He knows how to fulfill his own word, exactly in the order in which it is given; and the universe combined cannot thwart his plan; but he will demonstrate to all that his word is truth.
With reasonings like these, we may silence every doubt and fear, both in regard to the glorious termination of this work, and, the means used in its accomplishment. The responsibility of this work, east, west, north, and south, rests on no man, or set of men. The work is the Lord's, and we need not tremble for the Ark of God, nor put forth our hand to steady it. Let the oxen stumble, God will take care of it. But each of us will have to give an account for ourselves as individuals, whether we have obeyed the message, and have been workers together with God in the last gathering call, endeavoring to keep the unity of the Spirit in the bond of peace. Whether we have gathered with Jesus, or scattered abroad.
Let us gird ourselves anew for this work, keep our eyes fixed on the prize at the end of the race, trust in the guiding hand of our Pilot to bring our vessel into port, and know that "except we abide in the ship we cannot be saved." R. F. C.
CHURCH ORDER
By John Byington
QUESTION.—Are Elders and Deacons to be appointed in every Church where the number, talent and graces of individuals are sufficient for the work? and if so, by whom should it be done? Should brethren who are traveling at large do it? It appears to me that the little Churches in many places are in a distracted and discouraged condition. The ordinances to a great extent are neglected. What shall be the remedy? JOHN BYINGTON.
Notes from a First-day Sermon.
BRO. WHITE:—I send you the following notes from a sermon lately delivered in the town of Waverly, Van Buren Co., Mich., on the change of the Sabbath, by a learned Methodist minister.
These notes were taken with a view to reply to the discourse, and are approved as correct by many of the principal men in the place who heard the sermon. Text—Mark ii, 27, 28.
The New Hymn Book.
By Editor
We have now commenced the work of compiling and publishing a Hymn Book for the use of the Church of God scattered abroad. It is designed to promote, not only public worship, but also social and family devotions.
It requires much care to select and prepare Hymns adapted to the faith of those who "keep the commandments of God and the faith of Jesus." Our object has been to select those of merit, which express the faith and hope of the Church, as set forth in the Scriptures of truth, and which are free from the prevailing errors of the age. Singing is an important part of the worship of God; and, certainly, those who would worship him "in spirit and in truth," should seek to express truthful sentiments in all their songs of praise. As most Hymns sustain some one or more of the popular "fables" of the times, it will be seen that our task in selecting is difficult.
We design giving about fifty pieces of music in the last part of the Book, which will greatly promote uniformity and correctness in singing among the scattered Churches, which is very desirable. And we would say to all interested, that if they have music, or hymns, original or select, that they desire to appear in the New Hymn Book, they should forward them to us without delay. We class the hymns on different subjects under their respective heads, therefore we should have all the hymns to be given in the Book, immediately. The price of the Book, containing about 320 pages, printed with new type, on fine book paper, and bound in morocco, will probably be 62½ cents single copy;—discount by the quantity.
We hoped that a Book Fund would be raised and kept good by the brethren in the several States, so that we could receive means in advance to publish the Hymn Book with; or, at least, so that the Book could be taken off our hands and paid for as soon as completed. In this case we could sell it 25 per cent less provided the entire edition should be taken off our hands. The edition will be about 4000 copies. Probably 2000 copies will be called for in three months after the Book is completed. And if the whole responsibility is left with us, being without capital, we shall be obliged to set a price on the Book that will insure us two thirds the first cost from sales the first six months. We shall be happy to hear from those interested in this matter, soon, that we may know what course to take. If we are to take the whole responsibility of the Hymn Book, then we shall obtain the necessary means, and move forward with it. We are assisted in preparing the Book by Brn. Andrews, Smith and others.
BAPTIZE.
This is translated from the Greek word baptizo, which is defined in Robinson's Greek Lexicon of the New Testament, to dip in, to sink, to immerse; and by Greenfield, to immerse, immerge, submerge, sink. It occurs in the following texts.
Matt. iii, 6were baptized of him in Jordan,
11. I indeed baptize you with water
— he shall baptize you with the
unto John, to be baptized of him.
I have need to be baptized of thee,
Jesus, when he was baptized,
xx, 22. to be baptized, with the baptism that I am
baptized with?
23. and be baptized with the baptism that I am
baptized with:
xxviii, 19. baptizing them in the name
Mark i, 4. John did baptize in the wilderness,
were all baptized of him in the
I indeed have baptized you with water: but
he shall baptize you with the
9. was baptized of John in Jordan.
vi, 14. That John the Baptist was risen
vii, 4. except they wash, they eat not.
x, 38. and be baptized with the baptism that I am
baptized with
39. and with the baptism that I am baptized
withal shall ye be baptized:
xvi, 16. He that believeth and be baptized shall
Luke iii, 7. came forth to be baptized of him,
came also publicans to be baptized,
I indeed baptize you with water;
— he shall baptize you with the
21. when all the people were baptized, it came
t) pass, that Jesus also being baptized,
vii, 29. being baptized with the baptism
30. themselves being not baptized of him
xi, 38. had not first washed before dinner.
xii, 50. I have a baptism to be baptized with;
John i, 25. said unto him, Why baptizest thou then,
saying, I baptize with water:
Jordan, where John was baptizing.
therefore am I come baptizing with
sent me to baptize with water,
— which baptizeth with the Holy Ghost.
iii, 22. there he tarried with them and baptized.
23. John also was baptizing in Ænon
— they came, and were baptized.
26. behold, the same baptizeth, and all
iv, 1 made and baptized more disciples
2. Though Jesus himself baptized not,
x, 40. place where John at first baptized;
Acts i, 5. John truly baptized with water;
— ye shall be baptized with the Holy Ghost
ii, 38. Repent, and be baptized, every one of you
41. received his word were baptized:
viii, 12. were baptized, both men and women.
when he was baptized, he continued
only they were baptized in the name
what doth hinder me to be baptized?
Philip and the eunuch; and be baptized
ix, 18. and arose, and was baptized.
x, 47. that these should not be baptized
48. commanded them to be baptized.
xi, 16. John indeed baptized with water;
— ye shall be baptized with the Holy Ghost.
xvi, 15. when she was baptized, and her
33. was baptized, he and all his,
xviii, 8. hearing, believed, and were baptized.
xix, 3. Unto what then were ye baptized?
John verily baptized with the
they were baptized in the name
xxii, 16. arise, and be baptized, and wash
Rom. vi, 3. so many of us as were baptized into Jesus
Christ, were baptized into his death?
1 Cor. i, 13. were ye baptized in the name
that I baptized none of you
that I had baptized in mine own name.
I baptized also the household
— whether I baptized any other.
17. Christ sent me not to baptize,
x, 2. were all baptized unto Moses
xii, 13. by one Spirit are we all baptizedxv, 29. which are baptized for the dead,
— why are they then baptized for
Gal. iii, 27. have been baptized into Christ.
THE CHURCH NOT IN DARKNESS.
By H. L. Hastings
[Continued from No. 18.]
In further illustration and proof of the main proposition before us, namely: That the people of God are not and should not be "in darkness" concerning the coming of that day, we may cite the recorded occurrences of ages past, as "written for our learning" in the Book of God.
Reasoning from analogy, we conclude that God will be just, because he has been in time past; that he will be merciful, because he has been in days gone by; that he will hear the cry of sincere penitence, because he has always done so; that he will care for the interests of his people, because his care for them has marked with many a monument the track of ages past. And so in the present argument, if we look to the dealings of God with his church and with the world, we shall find that in every dispensation of mercy and judgment which has proceeded from the Almighty in days gone by, the same principle has been attended to and acted upon by the Most High, the Unchangeable God.
We go back, then, and witness the consequences of primeval transgression, as exemplified in the first universal and total revolt of rebellious humanity from their allegiance to the God of heaven.
Go, stand with me upon the yet undeluged world. Gaze upon the Eden-like beauty of the wide-spreading landscape. Paradise has been closed and the curse has fallen, but still the earth retains its primitive form, and to a great extent its pristine glory. Earth, though cursed, still is glorious beyond description. In that healthful climate, old age comes slowly on, and numerous centuries are the measure of human existence. But wickedness abounds—defilement prevails—violence fills the earth. Men's hearts in all their purposes are at war with the Almighty. Muttered blasphemies and outspoken words of defiant impiety are heard on every hand. The altar fires have ceased to burn, and with a single exception, houses and families of prayer seem to be unknown.
One voice amid all this transgression is raised in reproof. One venerable patriarch learns, from lips that cannot lie, that this world-wide iniquity cannot166long remain unpunished. To him is revealed the solemn fact that earth's probation is limited, and that within the space of one hundred and twenty years man must repent or perish.
That patriarch raises his voice in warning and expostulation. To the gathering multitudes around him, who have hitherto known him as a "just man," he becomes "a preacher of righteousness." The world are thus shut up—"spirits in prison"—"prisoners of hope" if penitent, of despair, if they will not repent. Time rolls on, the Spirit strives; by it Christ, through the instrumentality of Noah faithfully admonishes a sinful race, but it is in vain: they heed not the warning, they despise the entreaty, they mock the reproof.
And now Noah's heart is sad. There is no hope of the world's repentance, and the fear of its ruin broods heavily on his soul. "Moved with" this "fear," he seeks to escape. Looking round on his wife and the children that gathered by his side, he "prepared an ark for the saving of himself and house."
Exposed to fresh insults by his obedience to God, he commences and continues to rear the mighty structure. Bearing their jeers, enduring their scoffs, submitting to all their mockery, beneath his assiduous hand the future ark arose and approached completion. By faith he prepared it. Faith in God, "in things not seen as yet," in things disbelieved and unheeded by the world, this was the spring of action. Faith hewed each timber, faith laid each plank, faith fastened each bolt, faith finished with pitch the mighty structure, and then sat down to calmly wait the issue.
Behold the edifice! The world denominate it "Noah's folly;" the fruit of insensate and blind fanaticism; the work of an idiot, a lunatic; the strange hobby of a croaking fool; the result and end of all his paltry religion, his fanatical preaching and praying. But faith calls it Noah's ARK prepared "for the saving of himself and house."
How the world mocked and scoffed and sneered at that ark I cannot tell. How oft they tried to raise a smile upon the melancholy countenance of that sad old man, I know not—and how sadly, yet eloquently, he besought them to seek with him a refuge from impending destruction, I cannot determine. This much I know, they heeded it not.
The last week of human probation commenced. The beasts of earth and the fowls of heaven had found their way into the ark, but the sinners passed heedlessly by. And now the day of destruction has dawned. They eat, they drink, they buy, they sell, they fear no evil. Noah is within the ark. The hand of God has shut the door. He is safe. And now earth rests and rocks with mighty throes, floods burst forth from the pent up caverns of the depths beneath, and above, one sheet of lurid flame lightens the angry clouds, the thunders mutter and swell, and roll, and lo! all the floodgates from on high are opened on a ruined world. O! what a wail goes up from the impious host of the enemies of God. The distant horizon is one mass of rushing waves—onward and still onward the surging waters sweep; the ark sways heavily above the swelling tide; the waves rush on—they sweep away the fleeing enemies of God; descending torrents flood the loftiest hills, and drench each sinner there. Night comes on. The darkness is thick, and still the dread roar of heaven's artillery is heard; still the awful clouds ride madly o'er the boiling deep; still the vivid lightning plays and dashes along the darkened sky, or hisses amid the swelling waves. The morning dawns, but no sunbeam gilds the scene of despair; still descending and ascending waters meet, and borne upon their heaving bosom, the ark glides safely away.
Thus for forty days did these rains descend, and for forty nights did those waters accumulate, till the last man upon the topmost summit of the highest mountain had met his fate—the race was destroyed—earth was one shoreless ocean—and the light that faintly gleamed from the window of that storm-tost, heaven-guarded ark, was the only token of hope to a sinful and ruined race.
The sun shines once more. The angry clouds once more disappear in the distant horizon. The waters assuage. The swelling waves sleep silently beneath the sky. The ark grates on the towering summit of Ararat, and its tossings and its swayings cease. The "dove" and the "olive leaf" tell the tale of God's returning favor, and are consecrated for ever as the emblems of peace. The patriarch leads forth his family upon the surface of the emerging earth—the altar is erected—the sacrifice smokes thereon, the rainbow spans the heavens with its arch of glory—God's covenant is made once more with man, and a new probation is granted to the fallen race.
In this transaction we observe these prominent facts. FIRST: Noah was previously warned of the approaching danger. SECOND: He faithfully warned the world around him, giving them as favorable an opportunity as he himself had, to know and escape the danger. THIRD: The world did not and would not know the truth. FOURTH: Noah was ready—was "not in darkness, that it should come upon him as a thief," and he was saved. FIFTH: "They knew not till the flood came," found them unprepared, "and took them all away."
To this type we find all the subsequent judgments of God conform. Destruction cometh not undeserved. Mercy's warnings and expostulations are expended without stint. Those who heed them anticipate and escape the foretold destruction, while others pass on and perish in their willful ignorance, their blind stupidity, their obdurate impiety, and their invincible unbelief. From the base of Ararat we pass on—we leave the unfinished Babel, the monument of human pride and folly, and the token of returning ungodliness, and we pass to the fertile valley of Jordan. Beauteous as the garden of God, it seems to carry us back for a moment to the time when Eden was the abode of the happy and the blest. Lured by the fertility of the soil, and the genial beauty of the landscape, Lot, the kinsman of Abraham, had chosen it as his residence, unmindful of the fact that the "men of Sodom were sinners exceedingly," and forgetting that great blessings are great curses in the hands of wicked men. The current of sin rolled on apace. Pride, gluttony, idleness, especially among her daughters, cruelty to the poor, haughtiness and untold abominations, the reeking slime and filth of the lowest depths of polluting licentiousness—these with steadfast refusal to obey the Almighty, and with unflinching determination to maintain the wrong and deny the right, were the sins that rolled heavenward a cry which reached the listening ear of God, and awoke to judgment the wrath of him whose mercy was thus abused.
It was a sultry summer day when Abraham arose from the shelter of his tent to welcome the wayfaring angels, and give them entertainment. And as they turned to go towards the vale of Siddim in the accomplishment of the purpose of their journey, the question arose, "Shall I hide from Abraham that thing which I do?" Another moment and we find Abraham informed of the meditated judgment, and standing up to plead in behalf of those guilty cities. The promise is given that "for ten righteous men" the city shall be spared and Abraham proceeds to his place.
Onward pass those mysterious strangers towards the cities of the plain. Lot, in the performance of the duties of hospitality, entertains "angels unawares;" and in the wild and beastly brawl before his door the strangers find enough to indicate the character of the place. The warning is given, and the father trembling with fear goes out to apprise his children and their families. How startling his admonition, "Up! get you out of this place! for the Lord will destroy this city." Thus did the old man plead with the children of his love, but he plead in vain. And as the daylight reddened the eastern sky, Lot was bidden to depart. Led forth and quickened in his tardy course by angelic kindness, as the sun arises he enters Zoar.
But how is Sodom now? Hark! the shouts of the revellers that have arisen through the weary night, are still rising drowsily upon the morning air. Wickedness is bold and brazen as before. They eat, they drink, they buy, they sell—they dream on.
But see! ah, see that awful lurid cloud, as it gathers o'er that city! How it veils for ever the pride and sin of the cities of the plain from the sunshine of heaven. O, hark, that bursting thunder! and see! see! storms of fire—torrents of burning brimstone—floods of hot, hissing, roaring flame fall from above—while earth beneath reels and quakes and kindles with the wrath of God. The last note of music—the last sound of mirth—the last terrific blasphemy—the last song of the drunkard—the last jeer of lust—the last scoff of brutalized and impious humanity is lost and swallowed up amid the mighty roar of sulphurous flame.
Early in the morning, the anxious eyes of Abraham were turned towards the cities of the plain; and lo! the fertile valley was one vast furnace, and from the seething lake of fire arose a cloud of smoke that covered all the adjacent country, and ascended slowly toward the skies.
Sodom is overthrown, and now let us go and sit upon that encrusted shore, and gaze upon the boding waves of the Dead Sea that roll sluggishly there. Let us interrogate them and learn wisdom from their solemn flow.
We find here, as in the case of the deluge, FIRST: Lot (and Abraham also) was previously warned of the danger in season to make his escape. SECOND: Those around were warned by him that they might also escape. THIRD: They did not and would not give heed to the admonition. FOURTH: Lot was "not in darkness that that day should overtake him as a thief," and he was saved. FIFTH: They knew not till the fiery tempest burst upon them—found them unprepared, and they perished, "and are set forth as an example to them that should afterwards live ungodly, suffering the vengeance of eternal fire."
Throughout this whole transaction we see the same principles of reasonable justice prevailing. First, warnings and deliverance for those who heed the admonitions. Second, punishments for those who disregard them.
Similar in character were the dealings of God with the kingdom of Babylon. Warnings had been given, and they were understood by the people of God. During the last scene of impious and insulting revelry and sacrilege, when the vessels of Jehovah's Temple were made the instruments of riotous intoxication—at that hour, the mysterious hand traced in characters legible and intelligible to the anointed eye of the Hebrew Seer, the last warning of Babylon's overthrow. That night, the glory of that kingdom passed away; and those who had long refused to listen to the warning providences of God, were overwhelmed in irretrievable ruin. While on the other hand, those who wept at the remembrance of their much-loved Zion, while they hanged their harps upon the willows of Babel's streams, found in that overthrow of their oppressors, the pledge of deliverance, liberty and restoration, for which they had so long and patiently waited.
We might notice other instances, but the time would fail us to relate them all. One more may be adduced.
We pass onward in earth's story of sin and rebellion, until we notice the people of God, the Jewish nation, filling to the brim their cup of iniquities and abominations. The appointed time of their foretold overthrow approaches. They are about to consummate their blackest crime in the crucifixion of their King.
A solemn weeper overlooks the city of Jerusalem from an adjacent height. "How oft would I have gathered you—but ye would not. * Your house is left unto you desolate." These are the pathetic utterances that issue amid tears and sighs,167which speak the anguish of an affectionate heart. A warning too is spoken in the ears of those disciples that gather around him. "When ye see Jerusalem compassed with armies, then flee!"
Years passed away ere that sight was beheld. But at length they saw it. The Roman eagles glittered in the surrounding valleys, and destruction seemed inevitable. Suddenly that army withdrew itself, and then with all haste the followers of Christ fled from that devoted city. The village of Pella afforded them a resting place. But the Jews were heedless. Notwithstanding the command of Jesus, that those who were in the adjacent countries should not enter into the city, they continued to come. The appointed feast congregated the multitudes of that hypocritical nation, and again a Roman force environed the city of blood and violence. The horrors of that fearful siege no tongue can tell. The violence that reigned—the sedition that prevailed—the intestine divisions that consumed their strength—the determined energy of those assaults, and the wild fury of that resistance—the wasting famine—the loathsome pestilence—the intolerable hunger, compelling women to devour even their infant children—the nauseous stench of the unburied dead—the awful warning, "Woe, woe to Jerusalem," that was uttered by that haggard man who trod the ramparts of the city until slain himself—the fierce and final struggle—the burning of the temple—the overthrow of the charred and tottering walls—the tortures and sufferings of the captives—the cruelty of the captors—the passing of the ploughshare of destruction over the very ground on which that city stood—all these and other circumstances of unmitigated suffering, stand too full upon the page of history, to require a repetition.
But the important fact is that not one Christian perished there. ELEVEN HUNDRED THOUSAND JEWs were destroyed in the siege. NINETY-SEVEN THOUSAND were carried away captive, and not one Christian among them all. Why was all this? It was because the church of God were apprised of the predetermined desolation, and made their escape.
Here we find the same principles of justice and reason that we have observed before in the dealings of God with those who incurred his displeasure. FIRST: The church of God were forewarned. SECOND: They communicated the warning to others that they might escape. THIRD: The wicked did not and would not heed the admonition given. FOURTH: The Christians 'were not in darkness,' and were not overtaken unawares. FIFTH: The wicked knew not the danger, and were overwhelmed in ruin. Destruction vast, inevitable and indescribable came down upon them as the tempest bursts in fury upon some careless and unwatchful sailor, and sinks his bark beneath the yawning wave.
NOTES.
By M. E. Cornell
1. I expect that Mahommedanism and Popery will be overthrown before Christ's second advent.
2. Sabbath controversy may continue; but happily the great mass of the world are at peace and not yet much disturbed by this question.
3. George Storrs took up Miller's views and added the annihilation of the wicked to make money!
4. Most of the world have been satisfied with the first day.
5. God does not say positively at mount Sinai, we shall observe the seventh day, but merely said, "Remember the Sabbath day."
6. There was an additional design in the institution after Sinai, and another reason was given; viz., a memorial of coming out of Egypt.
7. Dr. Clarke, the great commentator of Methodism, gave it as his opinion that God changed the day one day backward after Sinai; and Dr. Wyman of the M. E. C., South, was of the same opinion.
8. God did not enjoin any particular day, because it would be impracticable. So with baptism: God did not enjoin any mode. Immersion would be impracticable in Iceland and Greenland.
9. Two persons may sail around the world, one go east and the other west, one will gain and the other lose time, &c.
10. The ministers themselves have not taken time to search the Scriptures on the Sabbath question.
11. Sabbatarian Adventists don't even have a name in the census report of the United States.
12. How does it come to pass that congress recognizes the first day of the week as the Sabbath if not true?
13. I don't envy the man his company that keeps that old Jewish day.
14. Quotes, "They rested the Sabbath day according to the commandment," and remarks, This is the last Jewish Sabbath the disciples kept.
15. All the prophecies of the Old Testament were fulfilled at the first advent of Christ.
16. But the Jews are still like the second adventists looking for Christ and they will alike be disappointed.
17. The disciples returning to Jerusalem from Emmaus to attend the evening meeting, may have originated the change of the reckoning the time from 6 o'clock to midnight.
18. Quotes, "After eight days" &c., and remarks: When the next Sunday came, they were all together again: this was the second Sunday they kept.
19. It is probable that they continued to keep that day.
20. Doubtless the change of the Sabbath was among the things "not written," spoken of by John. A part of the gospel teaching, was, no doubt, the change of the Sabbath.
21. Paul tarried seven days in one place, (over the Jewish Sabbath,) and paid no attention to it as we know of.
22. Quotes 1 Cor. xvi, 1, 2, and remarks, If our seventh-day friends want a commandment for Sunday-keeping, HERE IT IS!
23. If men would leave Popery, Mormonism and Second Adventism and all other isms of the Devil they would be much wiser.
24. Having now shown you the commandment as well as the example of the apostles for Sunday-keeping, we proceed to history.
25. Brings on the history of the fathers. "Barnabas speaks of the eighth day," &c.
26. We cannot abandon the Christian Sabbath without abandoning Christ. Note. At the commencement he said only one seventh part of time was required.
27. Speaks of business done on Sunday as not lawful, &c. &c.
We replied to the above by request. Truth triumphed. M. E. CORNELL.
THE SANCTUARY.
This word is translated from Hagion which occurs as follows: Observe. †Holies (pl.) §Holy (sing.) of Holies (pl.)
Our visit with Bro. Hall and the Brn. in Pa., was most agreeable, and we trust profitable. The kind attention we received from warm-hearted brethren there will long be remembered with gratitude. We spoke to them seven times within a little more than four days, and felt but little injury from the labor. In some respects our health is much improved. God is good; blessed be his holy name! Our trust is in him. We expect to live to feel and see much of the salvation of God, and the glorious triumph of the truth. The Lord's blessing is with us in the Office, and at the altar of family prayer. Brethren, pray for us.