Earlier text: THE SABBATHREMARKS ON THE LAW OF GOD.
By H. S. Gurney
How clear it is, not only from the scriptures of truth, but from the dictates of reason, that God’s Law has eternally existed with himself. God is eternal. His throne is eternal. The "house" or "building of God not made with hands" is "eternal" See 2 Cor. v, 1; John xiv, 2. The Fathers house, or house of God, the place of God’s throne in his house, [Heb. viii, 1, 2] hence, a place to deposite his Law. We read, "justice and judgment are the habitation of his throne." Now common sense would dictate the question, how can there be justice without a law? In the beginning of the world God made man, and gave him power to govern the whole animate creation, whether in sea air, or on the land. See Gen. i, 26; Heb. ii, 7, 8. How unreasonable to suppose that God gave man no Law by which he should be governed. God knew the end from the beginning. His Law is, and always was perfect; hence, there could be no alteration for the better. And he, knowing the natural disposition of man to evade it, hath said; "My covenant will I not break, nor alter the thing that has gone out of my lips." God shew Moses in the mount the Law, and the place of its deposite, and told him to make a house and furnish it like the one shewed him in the mount. What infinite condescension with Jehovah to shew man the place of his throne, and to write for man his Law of justice. H. S. GURNEY. SEPARATION FROM THE CHURCHES
By Joshua Vaughan Himes
Editorial Correspondence. SEPARATION FROM THE CHURCHES.
When we commenced the work of giving the "Midnight cry" with Bro. Miller in 1840, he had been lecturing nine years. During that time he stood almost alone. But his labors have been incessant, and effectual, in awakening professors of religion to the true hope of God's people, and the necessary preparation for the advent of the Lord: as also the awakening of all classes of the unconverted to a sense of their lost condition, and the duty of immediate repentance and conversion to God as a preparation to meet the Bridegroom in peace at his coming. Those were the great objects of his labor. He made no attempt to convert men to a sect, or party, in religion. Hence he labored among all parties and sects, without interfering with their organizations or discipline; believing that the members of the different communions could retain their standing, and at the same time prepare for the advent of their King, and labor for the salvation of men in these relations until the consummation of their hope. When we were persuaded of the truth of the advent at hand, and embraced the doctrine publicly, we entertained the same views, and pursued the same course among the different sects, where we were called in the providence of God to labor. We told the ministers and churches that it was no part of our business to break them up, or to divide and distract them. We had one distinct object, and that was to give the "cry," the warning of the judgment "at the door," and persuade our fellow-men to get ready for the event. Most of the ministers and churches that opened their doors to us, and our brethren who were proclaiming the Advent doctrine, co-operated with us until the last year. The ministry and membership who availed themselves of our labors, but had not sincerely embraced the doctrine, saw that they must either go with the doctrine, and preach and maintain it, or in the crisis which was right upon them they would have difficulty with the decided and determined believers. They therefore decided against the doctrine, and determined, some by one policy and some by another, to suppress the subject. This placed our brethren and sisters among them in a most trying position. Most of them loved their churches, and could not think of leaving. But when they were ridiculed, oppressed, and in various ways cut off from their former privileges and enjoyments and when the "meat in due season" was withheld from them, and the syren song of "peace and safety" was resounded in their ears from Sabbath to Sabbath, they were soon weaned from their party predilections, and arose in the majesty of their strength, shook off the yoke, and raised the cry, "come out of her, my people." This state of things placed us in a trying position. 1. Because we were near the end of our prophetic time, in which we expected the Lord would gather all his people in one. 2. We had always preached a different doctrine, and now that the circumstances had changed, it would be regarded as dishonest in us, if we should unite in the cry of separation and breaking up of churches that had received us and our message. We therefore hesitated, and continued to act on our first position, until the church and ministry carried the matter so far, that we were obliged in the fear of God to take a position of defence for the truth, and the down-trodden children of God. Apostolic Example For Our Course.
"And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. But when divers were hardened, and BELIEVED NOT, BUT SPAKE EVIL OF THAT WAY BEFORE THE MULTITUDE, he departed from them, and SEPARATED the disciples, disputing daily in the school of one Tyrannus." Acts 19: 8, 9. It was not until divers were hardened, and spake evil of that way (the Lord's coming) before the multitude, that the brethren were moved to come out, and separate from the churches. They could not endure this 'evil speaking' of the "evil servants." And the churches that could pursue the course of oppression and "evil speaking" towards those who were looking for "the blessed hope," were to them none other than the daughters of the mystic Babylon. They so proclaimed them, and came into the liberty of the gospel. And though we may not be all agreed as to what constitutes Babylon, we are agreed in the instant and final separation from all who oppose the doctrine of the coming and kingdom of God at hand. We believe it to be a case of life and death. It is death to remain connected with those bodies that speak lightly of, or oppose, the coming of the Lord. It is life to come out from all human tradition, and stand upon the word of God and look daily for the appearance of the Lord. We therefore now say to all who are in any way entangled in the yoke of bondage, "come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." 2 Cor. vi. 17-18. McConnellville, O., Aug. 29, 1844. I notice in the "Harbinger and Advocate" of Dec. 6th, 1851, the following statements by the Editor of that paper, in his article entitled, "Seventh-day Sabbath Abolished." "God has not made two covenants yet: the Bible recognizes only two. One of these covenants was made with Israel at Horeb, and by Paul is called the old covenant or testament. But the other covenant has not yet been made. But it will soon be made with Judah and Israel—is called the new covenant or testament."
The Editor's statement, that the Bible recognizes only two covenants is certainly incorrect. I will here mention several of the many covenants recognized in the word of God. 1. The covenant made with Noah. "And God spake unto Noah, and to his sons with him, saying, and I, behold, I established my covenant with you, and with your seed after you. . . . And God said, This is the token of the covenant which I make between me and you, and every living creature that is with you, for perpetual generations. I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth." Gen. ix, 8, 13. 2. The covenant made with Abraham. "And I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant; to be a God unto thee, and to thy seed after thee." Gen. xvii, 7. "Then will I remember, my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember," Lev. xxvi, 42. 3. The covenant made in Horeb. Says Moses to Israel that came out of Egypt: "The Lord our God made a covenant with us in Horeb." Deut. v, 2. This was a mutual agreement between God and the people. See Ex. xix; Deut. xi; Lev. xxvi, 3—5. This covenant related exclusively to the welfare of the Jews in literal Canaan. The blessings named in the text referred to, were to be enjoyed by them on the condition that they kept the ten commandments; therefore, the ten commandments were not the covenant, but the conditions of that covenant. 4. The covenant made with David. "Yet he hath made with me an everlasting covenant, ordered in all things, and sure." 2 Samuel. xxiii, 5. 5. The NEW COVENANT. "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord. But this shall be the covenant that I will make with the house of Israel, after those days saith the Lord, I will put my law [ten commandments] in their inward parts, and write it in their hearts, and will be their God, and they shall be my people." Jer. xxxi, 31—33. Heb. viii. 7—13; x. 16, 17. The Editor of the "Harbinger," professing to be a teacher in Israel, before asserting that "the Bible recognizes only two covenants," should read that precious volume more carefully. If his readers had not the Bible to read for themselves, they would certainly be led astray. The statement of the Editor, that the NEW COVENANT is not yet made, is in contradiction with the plain testimony of the word of the Lord. Paul, in his epistle to the Hebrews, speaks of two covenants. One he calls the "first covenant," also the "old covenant." The other is called the "new covenant," the "second," and "better covenant." The first, or old covenant is the one made in Horeb. That covenant had moral and ceremonial conditions. The moral conditions were the ten commandments engraven in stone. The ceremonial conditions of that covenant were written in a book, by the hand of Moses. These ceremonies, performed by the Jewish priesthood in the worldly sanctuary, were imposed on the Jews until the time of reformation. Then the first covenant ceased, and gave place to the second, or better covenant established on better promises, of which Christ is a minister. The Apostle states [Heb. ix.] that the first covenant had ordinances of divine service and a worldly sanctuary. He also shows that the better covenant has divine services performed by our High Priest, the Son of God in the Heavenly Sanctuary. Now of the things which we have spoken this is the sum; we have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the Sanctuary, and of the true tabernacle, which the Lord pitched and not man." Heb. viii, 1, 2. "But now hath he [the Son of God] obtained a more excellent ministry, by how much also he is the mediator of a better covenant which was established upon better promises."—Verses 6. Now as certain as the Son of God is a mediator, just so certain has the new covenant been made. No truth is more clearly stated in the Bible than that the new covenant commenced with the priesthood of Christ in the Heavenly Sanctuary. The Holy Ghost, on the day of pentecost, signified that the services of the first covenant, in the worldly sanctuary, were no longer of any virtue, and that the services of the new covenant in the Heavenly Sanctuary had commenced. "The Holy Ghost this signifying, that the way into the holiest of all [holy places, Macknight] was not yet made manifest, while as the first tabernacle was yet standing; which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience, which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. But Christ being come an High Priest of good things to come, by a greater and more perfect tabernacle not made with hands, that is to say, not of this building." Heb. ix, 8—11. "And for this cause he is the mediator of the new testament, [covenant,] that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead; otherwise it is of no strength at all while the testator liveth." Verses 15—17. Christ, the Testator, is clearly shown to be the mediator of the new testament, or covenant, which becomes of force after his death. This covenant was to be confirmed for one week, [seven years,] and in the midst [middle] of the week, the Jewish "sacrifice and the oblation" was to virtually cease, by the death of the Testator. This covenant was confirmed three years and a half by the Testator, and then three years and a half by witnesses chosen before the death of the Testator, who were qualified by the descent of the Holy Ghost on the day of pente77cost, when the new covenant was in full force, Says Paul. "Who also hath made us able ministers of the new testament; [covenant,] not of the letter, but of the Spirit," 2 Cor. iii, 6. This testimony shows that the new covenant has been made, and that the Apostles were ministers of it. The Editor also states, that the "new covenant or testament," when made, "will be written on the heart, &c., is the ministration of the Spirit," and refers us to Jer. xxxi, 31—34; Heb. viii and ix. Here let it be understood that it is not the new covenant or the ministration of the Spirit, that is to be written on the heart, as stated by the Editor of the "Harbinger"; but the law of God, according to the testimony of Jeremiah and Paul. And how absurd to place the ministration of the Spirit in the future, contrary to the teachings of Christ and his Apostles. Said Jesus, "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: and ye also shall bear witness, because ye have been with me from the beginning." John xv, 26, 27. The disciples were to tarry at Jerusalem until they were endowed with power from on high. Luke xxiv, 49. "And when the day of pentecost was fully come, they were all of one accord in one place.—And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak, with other tongues, as the Spirit gave them utterance." Acts ii, 1—4. Peter went to the house of Cornelius to preach the gospel to the Gentiles, and while he "spake to them the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed, were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost." Acts x, 44, 45. The Editor also says, "If you read with an unprejudiced mind, we think you will learn to the joy of your heart, that the old covenant or ministration of death, is abolished, and that the new covenant, which will give life, is soon to be made with Judah and Israel." That the old covenant is done away, and that the ministration of that covenant, which was death, is abolished is evident. It is also very evident that the new covenant has been made, and was confirmed by Christ and his Apostles more than 1,800 years since. By reading the New Testament we learn to the joy of our hearts that the ministration of the Spirit, which giveth life, has been enjoyed by the Church of Christ, since the day of pentecost and may now be enjoyed, in all its fulness, by the humble followers of the Lamb, who keep the commandments of God and have the Testimony of Jesus Christ. Oswego, (N. Y.), Jan. 5th, 1852. "Call to Remembrance the Former Days."
By Editor
It is good to obey this injunction of the Apostle, and call to remembrance past experience in the Advent cause. Those who believe it to be the cause of God, should not reject the means that has made it a separate cause. Those who talk much of standing on the "original faith," should be the last to trample under-foot that faith they have boldly defended, at the origin of the Advent cause. The original Advent faith is not merely to believe in the literal coming of Christ, the resurrection and the restitution of all things at some future period, of which we can know but little or nothing about. Thousands believed all this, and believe it still, who are not, and have not been, connected with the Advent cause. We say that the original faith is that which has made us a separate people. If we had never heard the judgment hour cry, which was based on definite time, we never should have been led to bear a testimony which, being rejected by our own brethren, made it necessary for us to separate from the churches. If the Advent people had closed their ears to the cry of the second angel, [Rev. xiv, 8,] they would, as a general thing, have remained in the churches to this day and would now be Baptists, Methodists, Christians, &c. And where would be the Advent cause, as it is called by some who reject the very means that has made it a separate cause? It would not be in existence. That this may appear in its true light, please look at those Ministers and church members who went with us till the cry "Babylon is fallen" was given, or to those who have since returned to the churches. Some of them may take an Advent paper, but who believes they stand on the original Advent faith? No one. They have lost their faith, and now perhaps, preach, or hear those preach who teach the world's conversion prior to the Second Advent. And if the Advent people who are now a separate people, had not heeded the cry of the second angel, but had remained in the different churches they would, probably, have no more interest in the coming of the Lord, than those now have who staid in the churches. We say that the Advent cause owes its very existence to the first and second angel's messages of Rev. xiv. Then why talk of the Advent cause being the cause of God, and at the same time call the means that gave it birth a mistake, some say, a lie, false excitement, or the work of man. Such had better, like consistent, honest men, retrace their steps, and go back to their former brethren in the churches, who were not led to take those steps in the Advent cause, which they attribute to an evil influence. We think that such a course would look far more consistent, and be less displeasing to God, than to profess great interest in the Advent cause and at the same time trample down the very means that has given it an existence. "I would," says the True Witness to the Laodicean church, "thou wert cold or hot." Rev. iii, 15. The following letter will show the position of the Editor of the "Advent Herald" in 1844, who was one of the last to speak in defence of the work of the second angel's message.