THE question, Why were those so grievously disappointed who looked for the Lord in 1844? has now been answered. That disappointment arose not from any mistake in the time, for that was all correct; but from our mistaking the subject of the sanctuary. When we claimed that the earth was the sanctuary, and that the cleansing of the sanctuary was to be the renovation of the earth by fire, and that consequently, the Lord would be revealed from heaven in flaming fire for this very purpose at the end of the 2300 days, we claimed that which we had no warrant to expect. An examination of this subject would have shown us that the cleansing of the sanctuary which was then to take place, signified merely that our great High Priest would change his ministration from the holy to the most holy of the heavenly temple, there to finish up his work of mediation for the world.
But an explanation of our past disappointment is not all that is accomplished by the subject of the sanctuary. It throws over the great doctrine of the Lord's soon coming, an air of nearness and certainty, beyond all other subjects. It is calculated to inspire in the church on earth a spirit of unwonted watchfulness, self-examination and prayer. It becomes the grand and radiant nucleus around which cluster the glorious constellations of present truth!
How it opens to our understanding the plan of salvation! How it lifts the veil from the position of our Lord in heaven! What a halo of glory it throws upon his ministry! What a divine harmony it establishes in the word of God! What a flood of light it pours upon past fulfillment of prophecy! How it fortifies the mighty truths of these last days! What a glory it sheds upon the future! With what hope and joy and consolation it fills the heart of the believer! Glorious subject! Its importance can neither be overdrawn nor overestimated. It is as though a new apartment of the heavenly temple were suddenly opened before us, filled with all the divine splendor, the majesty and the beauty of eternal truth.
We venture the assertion that it is impossible for a person to entertain correct and scriptural views on the subject of the sanctuary, and yet be at variance with any of the fundamental points of present truth; and perhaps no one fact can serve to place its importance in a stronger light than this. It is the great safeguard against all those bewildering errors, which, since the passing of the time in 1844, have torn and scattered the once harmonious body of Advent believers.
An application of this fact in a few particulars may be well. The wild and disastrous work that has been made by some during the past nineteen years, in setting so many erroneous times for the second advent of the Saviour, growing out of the idea that the prophetic periods must reach to the coming of the Lord, might in the light of the sanctuary, have been avoided. That shows us at once that those periods were not designed to extend to the second advent. The most important one, perhaps, anywhere given in the Scriptures, is expressly declared to reach only to the cleansing of the sanctuary. Dan. viii, 14. The 2300 days ended in 1844. We believe that then our great High Priest entered into the most holy of the heavenly sanctuary, and commenced the work of its cleansing, as the prophecy declared, and that no jot nor tittle of what we were warranted to expect at that time, has in any wise failed.
Not only might the erroneous movements on time since 1844, have been avoided by a careful investigation of this subject, but we are guarded by it against any such work in the future. In the light of this truth no time can again be set for the coming of the Lord. To illustrate could it be shown that the 2300 days extend into the future, admitting for instance that they could be shown to end without a doubt in 1867 or 8, what then?
Is it proved that the Lord will then come? By no means. It is only proved that the work called the cleansing of the sanctuary is then to commence, and time for the accomplishment of that work must be allotted between the ending of those days, and the revelation of the Lord Jesus.
That any of the prophetic periods reach beyond the 2300 days and extend to the coming of the Lord we have no evidence. The 1335 days will doubtless here recur to the mind of the reader, and the inquiry will arise if Daniel's standing in his lot at the end of the days does not mean his rising in the resurrection, and if therefore those days do not extend to the coming of the Lord. We answer, it needs to be proved that it is the 1335, and not the 2300, at the end of which Daniel is to stand in his lot. But what is meant by the "lot" in which Daniel stands? The word here translated lot, is not the word which means, region country lot of inheritance, &c., but that word which means, chance, fortune, the determinations of Providence, &c. This word is therefore applicable to the decisions of character which take place with the cleansing of the heavenly sanctuary, just before the time when the decree goes forth, He that is filthy let him be filthy still and he that is holy let him be holy still.Rev. xxii, 11. Especially does this view become probable when David plainly declares that the righteous shall "stand" in the judgment, by declaring the opposite of this, which is that the wicked shall not stand therein. Ps. i, 5. It will hence be seen that Daniel does not stand in the "lot of his inheritance," as it has been expressed, but he stands in his lot in the decisions of the judgment of the righteous dead. He stands in his lot, with all the righteous dead, in the person of his Advocate. There is, therefore, nothing in this to prove that any of the prophetic periods extend to the coming of the Lord.
Being satisfied with regard to the termination of the prophetic periods, we are guarded also, by the subject of the sanctuary against giving up the past Advent movement, as a delusion, or ignoring the divine agency that produced it. We are prevented from misapplying the first and second messages of Rev. xiv, as they were but proclamations preparatory to the sanctuary work; and we are as firmly fixed upon the third, since that work is its very root and foundation.
But we call attention more particularly to the connection which this subject has with a practice which constitutes one of our distinguishing features as a people—we mean the observance of the Lord's Sabbath.
We read in Revelation, "that the temple of God was opened in heaven, and there was seen in his temple the ark of his testament." Chap. xi, 19. This ark of the testament, whether contemplated on the earth, as man was connected with it under the former dispensation, or in heaven as it is here introduced to us, is equally an object of interest.
Considering that the sanctuary of the first covenant was but a type or shadow of the sanctuary of this, which now exists in heaven, who will tell us that the ark of the true tabernacle which the Lord pitched and not man, differs from the former, either in the purposes for which it was used, or the things which it contains? The ark of the earthly sanctuary was called the ark of the testimony, or testament, because it contained the tables of stone, on which were engraved by the finger of God the ten commandments, and just as he engraved them. Ex. xxv, 16, 22: xxxi, 18. The ark of the heavenly sanctuary, called also the ark of his testament, as in the text above quoted [Rev. xi, 19], must also contain similar tables, or it could not be called the "ark of his testament," and could not be prefigured by the former.
The ark, then, under whatever dispensation we view it, suggests to our mind the same idea: the commandments of God, as he uttered them from Sinai, and engraved them with his own finger.
But who can suppose that thoughts of the ark, or the writing it contained, suggested to the mind of a Jew the observance of the first day of the week as a day of rest? Neither does it suggest such an idea to our minds; but quite another, according as the fourth commandment contained in it declares that the seventh day is the Sabbath of the Lord thy God.
Such are some of the considerations which naturally connect themselves with the ark of God. But, says the Revelation, "The temple of God was opened in heaven, and there was seen in his temple the ark of his testament;" therefore considerations like these have been, and are still, agitating the minds of the people; and as we have seen by faith, through the declarations of his word, those tables of the law carefully preserved in the holy temple of the Highest, we have received such overwhelming impressions of its immutability and perpetuity that we could do no otherwise than turn our feet to the keeping of all those holy commandments.
Here is a nail in a sure place. The tables of the testimony are enthroned in heaven. There they exist without liability of change or decay. Men may legislate and hold councils, and pass decrees, and wage war against those who will acknowledge the claims of the royal law, but they cannot touch the law: as high as heaven from earth it still remains above their reach. What must man do to change it? He must ascend to heaven, burst through the angel guards into the sacred temple, dethrone Jehovah, wrest from the ark the mercy-seat, and with his own would-be omnipotent finger, change the writing of the imperishable tables. And yet people will talk about the change of the law as a very little thing! or even proceed further and speak of its abolition! They might as well talk of abolishing heaven itself!
The temple has been opened in heaven, and there is seen the ark of his testament. I have set before thee an open door, says Jesus, and no man can shut it. Rev. iii, 8. Men may endeavor with all their energies to obscure the claims of the law, but they cannot obscure them. They may raise all the dust they are able to raise amid the rubbish and dirt of earth, and joy over the dust they succeed in throwing into their own eyes; but we have only to look away to the heavenly sanctuary, and there we behold the ark of his testament, and in that ark the tables of the commandments, safely deposited beneath the eye of Him who slumbereth not nor sleeps.
We now perceive a beauty, before unnoticed, in the work of redemption. Sin is the transgression of the law. The law is deposited in the ark. The cover of the ark is the mercy-seat. Ex. xxv, 21. Before the mercy-seat Christ pleads his blood for sinful man. Before the eyes of our Mediator therefore lies the law which we have transgressed, and which is the test of our characters. And now, reader, what think you? Can you with confidence approach the throne of grace, and plead with the Minister of the sanctuary for mercy until you are conscious that you are at least striving to keep every one of those commandments, just as they are engraved upon those tables which repose beneath the mercy-seat before which he ministers? Think well upon this point; and may the Lord help you to seek in a consistent manner remission of your sins, and justification by faith in Christ.
Thus the sanctuary becomes the great center and bulwark of truth on every hand. We do not say that a person cannot keep the Sabbath unless he believes in it; but we do say that a person cannot believe in it, and yet consistently, we may say honestly, refuse to observe the Sabbath.
Never lose sight of the sanctuary. When the carnal heart is venting its spite against the law of God, look to the sanctuary. Amid all the opposition of "unreasonable men" against the commandments of God, look to the sanctuary. In hours of darkness, trial, temptation, and persecution, look to the sanctuary. There is light and glory there. There help has been laid upon one that is mighty. There our High Priest ministers for us; and thither our hope has entered within the veil. Heb. vi, 19, 20.
Reader, remember that you have an interest in the great and momentous work which the world's High Priest is now consummating before the ark of God in heaven. Whether men know it or not, their eternal interests center there. The last great act in the plan of salvation is being accomplished; and the last messenger, the third angel of Rev. xiv, that is ever to announce that God's long-extended and long-abused mercy still lingers for a rebel world, is fulfilling his mission. With this message, all offers of amnesty and everlasting life on the part of the government of God forever cease. All that could be done for sinful, rebellious man has been done. Life has been freely offered. The117Son of God has died to make an atonement for their transgressions. Yet a few more days will he plead his blood in the sanctuary in their behalf, ere the work is forever finished. The announcement that his mediation is consummated will soon be heralded from on high, announcing their day of triumph to his waiting church, and startling from their delusive dreams of peace and safety, a hapless world. The "great voice out of the temple of heaven from the throne" will soon be heard saying, "It is done!" Rev. xvi, 17. The fearful decree is soon to go forth, "He which is filthy let him be filthy still, and he that is righteous, let him be righteous still." Rev. xxii, 11.
May it not be in vain for us that the plan of salvation was ever devised; but when the sanctuary work which was set forth in shadow here upon earth, but which is now being performed in fact and once for all, in the tabernacle in heaven, shall be finished, be it ours to be among the holy company who shall be holy still; to have on the wedding garment when the King shall come in to see the guests; to be prepared to join the ransomed of the Lord, when they shall return and come to Zion with songs and everlasting joy upon their heads; when the "tabernacle of God shall be with men," and he shall dwell with them forevermore.
Report from Bro. Byington.
BRO. WHITE: Since our annual conference last spring, I have visited churches as follows: Allegan, Otsego, Charlotte, Convis, Burlington, Parkville, and Newton. At the last-named place three were baptized, and at Burlington, two.
The above occupied my time, excepting two Sabbaths at home in feeble health, to August 6, when myself and companion left home for Northern Michigan.
We spent Sabbath the 8th, and three days following, with the church in Caledonia. Here we had six meetings, and with the help of our good brethren from Monterey, difficulties were adjusted, and the church covenanted again unitedly to move forward.
The 12th, had a meeting with the church in Lowell; Sabbath and first-day, 15th and 16th, had four meetings with the churches at West Plains, Fair Plains, and Orleans, all meeting at their new meeting-house at Fair Plains. We felt much freedom here, and at our last meeting, in attending to the ordinances we felt our hearts were one.
The 17th, met the church at North Plains at the house of Bro. Leander Kellogg, and were glad to see all encouraged to move forward. Here, two had lately embraced the truth.
Spent the 18th and 19th with the church in Greenbush. Here is a little church of loving brethren. Bro. Loughborough and myself last November here encouraged the children to give their hearts to God, and go with the church. They had thought they were too young, but from this time began bearing the cross, which satisfied their parents that it was the work of God, and at our last meeting with them, six were baptized and united with the church.
The 20th, also the 24th on our return from St. Charles, we had meetings with the church in Chesaning. The church were encouraged, and some who had wandered from the truth promised to return.
Sabbath and first-day, 22d and 23d, had four meetings with the church in St. Charles. Our visit to this church was timely, as they very much needed help. I think the snare of the enemy was broken, and I hope they will not again be brought into bondage. They were very much encouraged.
The 26th and 27th, had meetings with the church in Woodhull, where we met Bro. Bates, who remained to spend the Sabbath with them. I hope the church here will make more thorough efforts to arise, put away their idols and get consecrated to God.
Sabbath and first-day, 29th and 30th, we spent with the church in Locke. Organization has done good here. Seven were baptized—children and youth who started when here last winter with Bro. L. I believe not one had given up that then for the first time made an effort, in all some fourteen. Parents, and the church generally, should feel great responsibility for the youth and children in this place. We expect to be at Oneida next Sabbath.
JOHN BYINGTON.
Delta, Sept. 2, 1863.
Report from Bro. Frisbie.
BRO. WHITE: I closed my lectures east of Charlotte, last first-day evening. The interest was much better than I anticipated when I commenced meetings there. I tried to ascertain how many had made up their minds to keep the Sabbath, and as near as I could learn, there are some fifteen that have decided. Some others were investigating, for whom I have hope. The Tent Meeting last summer held by Bro. Loughborough and Hull, has left favorable impressions on the minds of many. Some were then convinced who do not yet act, while others are closing their eyes to the light who were powerfully convicted of the truth. What a solemn message is the third angel's message, the last message of mercy to fallen man!
I am now at home, and find our youngest boy very sick, but on the gain. I have been absent from home nine weeks and three days, and expect to start out again in a short time.
J. B. FRISBIE.
Chelsea, Mich., Aug. 25, 1863.
The Michigan Tent.
By I. D. Van Horn
BRO. WHITE: Believing that the brethren and sisters generally would be interested to know what the labors with the Michigan tent are accomplishing for the cause of present truth, we would submit a few facts for publication in the Review.
In the first place we believe it was in the providence of God, that our minds were directed to this part of the State. For, if we may judge by what we have seen and heard as the fruit of our labor, success has attended every effort that has been put forth to advance the cause of truth. When we first came to Memphis, darkness seemed to settle upon us like a cloud, and the way seemed hedged up before us. We applied for a place on the common to set our tent, but the owner of the ground refused to grant us the privilege. But, by perseverance we obtained a very beautiful and romantic site, in the corner of an enclosure, where there was just room enough to set the tent between the fence and the brink of a steep bluff some sixty feet high. A good spring of water just over the edge of this bluff, shaded by an oak tree, and within thirty feet of the tent, supplied us with water.
When we began to present for the consideration of the people, the truths of the word of God, they manifested an interest far beyond our expectations. As there was no celebration in this place on the fourth of July, by request an appointment was given out for a meeting at the tent, on condition that there should be no firing of guns, or fire-crackers on the occasion to disturb the meeting. About four hundred came out, and listened to a discourse on the subject of the kingdom. The most perfect order was maintained, and some of the aged people said, "It seemed like old times." Some made the remark, that it seemed to them to be the Sabbath; little thinking however that they would soon be made to believe that it was really the Sabbath. The Sabbath question now came up, and by the next Sabbath, we had a few commandment keepers to meet with; and from that time forward, the number kept constantly increasing. The Sabbath of the Lord which had been broken from week to week, has become a delight to many of the inhabitants in, and about Memphis. As far as we can judge at present, over one hundred have taken a decided stand upon the Sabbath. Thirty-three have followed their Lord in baptism. It is impossible to tell the extent of the work at present. Time will develop who has received the good seed in the heart.
Our books went off rapidly. The people were hungry for the truth, and seemed determined to have it, not minding the cost. The amount of office publications sold here, reached one hundred and forty-eight dollars. Bro. Cornell obtained some Bibles, of which he sold $30,10 worth. He also had some prophecy and commandment charts which were sold, amounting to $11,00. Fifty-seven subscribers were obtained for the Review, and seventeen for the Youth's Instructor. Money received on the same, $50,25. We received for expenses during the meeting $22,57, making in all a total of $270,92. The interest kept up good until the last. And after remaining with them so long, (nine weeks) many requested us to stay longer. The Baptists have kindly opened their meeting-house for us to hold Sabbath meetings for the present.
May the Lord be with, and guide them in their meetings, and also in the further understanding of his word until they become established in all the truth, and fitted for an inheritance in his kingdom.
We removed from Memphis to Hadley, Lapeer Co., and have given six lectures. There is already quite a good interest. We trust that our labors here will not be in vain, but that some may be benefited by the truth.
I. D. VAN HORN.
The Atonement—Part II.
By J. H. W.
THE DIVINE GOVERNMENT.
OUR first inquiry relates to the government of God, and to his law, as this is fundamental: all else must be based on it. And it will be difficult, if not impossible, to receive just ideas of secondary principles, if we have not just ideas of their primaries.
There can be no difference between the attributes of God, and the principles of his government. If God is just, justice must be a principle of his government. If God is love, love must pervade his government. If God is immutable, the principles of his government must be unchangeable. We cannot conceive of his possessing an attribute that does not shine forth in his government. But as law is the basis of government, whatever applies to his government, of course applies to his law. Therefore to understand the attributes of God, is to understand the nature or character of his law, as one necessarily grows out of the other. This is too plainly evident to require further proof; for his law is the expression of his will, and his will must surely be in harmony with his attributes.
It is not necessary to examine at length, though well to notice, the attributes of Deity. Nor need I quote scripture to prove that these attributes belong to God, viz.: Wisdom, Power, Holiness, Truth, Justice, Love, and Mercy. It may be said, however, that most of these qualities are ascribed to man also. Thus the Scriptures speak of man as being holy, true, just, wise, merciful, &c. But such expressions in regard to man, must be taken with the limitations necessarily arising out of man's nature. Now there are three attributes which belong to Deity which may be applied to all of those mentioned above, but which man cannot possess, to wit: Infinity, Immutability, and Eternity. While man is wise, just, merciful, &c., in a degree, God is infinitely, immutably, and eternally wise, powerful, holy, true, just, &c. These three qualify all the others; they are "perfections of perfections;" essential to the divine character, but belonging to it alone. So let it be understood, when I speak of the justice of God, I do not use the word in any ordinary sense, or as I use it in respect to man. The justice of God is infinite, immutable, eternal. These remarks may be necessary to guard us against making God (in our minds) such an one as ourselves, and to elevate our thoughts and views of the divine government. May the Lord help us to write and read with becoming reverence.
I have noticed that the government, or executive, must make a plain revelation of the law to which the subjects are amenable. This the Lord has done. Passing, for the present, the declarations of scripture concerning God's dealings with, and revelations to, his creatures in patriarchal ages, we come to a time when the world had far departed from the Lord; when he chose a people from among the nations to make them the special depositaries of his will to man. And while he made known, through prophets and teachers, civil and circumstantial duties, he taught us to look with peculiar reverence upon the moral code by proclaiming it with his own voice, and writing it with his own finger. That men have been wont to consider the ten commandments a moral code is not strange, considering the teachings of the sacred word on that point.
When God brought Israel out of Egypt he entered into an agreement or covenant with them, promising to regard them as a peculiar treasure above all nations, if they would obey his voice and keep his covenant.118This they readily promised to do. Ex. xix, 5–8. "Obey my voice," and "keep my covenant," are two expressions used by the Lord referring to the same thing: for when they heard his voice, the third day after the covenant was made with them, he declared his covenant which he commanded them to perform. This was the ten commandments. Deut. iv, 12, 13. He said also that if they would obey this they would be a holy nation. Now it is an acknowledged truth that character is formed by our actions in reference to law; and the nature of the character is determined only by the nature of the law. Obedience to a bad law can never make a good character. It is hence evident that the character of the actor is the exact counterpart of the law obeyed. But we have the Lord's own testimony, that if they would keep the ten commandments, they would be holy: that is, they would thereby form holy characters; and as their characters would be but a copy of the law, we have herein the word of the Governor of the Universe that this is a holy law.
As law is the basis of government, and as God's government or law is a certain exposition of his attributes, and as man's character is as the nature of the law obeyed, to obey the law is to attain unto the righteousness of God, or true holiness. This leads to the conclusion that the holiness derived from obedience to the ten commandments is that growing out of the divine attributes, pure and changeless as heaven itself.
As there cannot be diverse or unlike attributes of Deity, so there can be only one rule of holiness growing out of these attributes—one moral law for his government. And upon obedience or disobedience to this law must all good and evil, life and death, be suspended. Therefore the following declarations apply to these commandments, or this law, and to no other.
Lev. xviii, 5. "Ye shall therefore keep my statutes and my judgments; which if a man do, he shall live in them."
Deut. xxx, 15, 16. "See, I have set before thee this day life and good, and death and evil: in that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments, and his statutes and his judgments." See verses 19, 20; chap. ix, 26–28.
Isa. li, 7. "Hearken unto me, ye that know righteousness, the people in whose heart is my law."
Ps. xix, 7. "The law of the Lord is perfect, converting the soul."
Ps. xl, 8. "I delight to do thy will, O my God; yea, thy law is within my soul." Also Ps. cxix.
Eccl. xii, 13. "Fear God and keep his commandments; for this is the whole duty of man."
Matt. xix, 17. "If thou wilt enter into life, keep the commandments."
Rom. ii, 13. "The doers of the law shall be justified."
Gal. iii, 12. "The law is not of faith; but the man that doth them shall live in them."
1 John iii, 4. "Sin is the transgression of the law."
Rom. vii, 13. "The law is holy, and the commandment holy, and just, and good."
Verse 13. "For we know that the law is spiritual."
This law is also referred to in certain scriptures, wherein it is called God's holy covenant, and the covenant commanded.
Deut. iv, 13. "He declared unto you his covenant, which he commanded you to perform, even ten commandments."
1 Chron. xvi, 15–17. "Be ye mindful always of his covenant, the word which he commanded to a thousand generations; which he made with Abraham, and his oath unto Isaac; and hath confirmed the same to Jacob for a law, and to Israel for an everlasting covenant."
Gen. xxvi, 3–5. "I will perform the oath which I swore unto Abraham. . . . . Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws."
For breaking this "everlasting covenant," the inhabitants of the earth will be desolated with a curse, and burned up. Isa. xxiv, 5, 6.
By indignation against the "holy covenant," was the man of sin, the abomination that maketh desolate, set up. Dan. xi, 28, 30.
As this law has sometimes been confounded with other laws to which the above declarations of scripture will not apply, I will briefly notice the distinction of laws.
The system (not the law) under which the people of God lived in the past dispensation was complex; its elements were moral, civil, and ceremonial. The moral was the basis of all, existing prior to, and independent of the others;* and was from the beginning the standard of duty to God and to our fellow men. The civil enforced the moral, especially in their relations to their fellow men, making application of its principles to every day life. The ceremonial expiated the violations of the moral, and had especial reference to their relations to God. But both the ceremonial and civil were merely typical, looking forward to the priesthood of Christ and to his kingdom; and therefore illustrate the true relation we sustain under Christ to the law of God, the moral rules in this and the future dispensation.
This distinction of the two laws, moral and ceremonial, is shown in the following scriptures.
Jer. vi, 19, 20. "Hear, O earth; behold I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? Your burnt offerings are not acceptable, nor your sacrifices sweet unto me." Here one was kept and the other rejected; but the observance of the ceremonial was not acceptable when the moral was disregarded. That this was illustrative of our position in this age is proved by Matt. vii, 21–23, and John vii, 16, 17, where the efficacy of faith in the Son, and of the knowledge of his doctrine, is dependent on obedience to the will or law of the Father.
Jer. vii, 22, 23. "For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices. But this thing commanded I them, saying, obey my voice." We have seen that to obey his voice was to keep his covenant, the ten commandments; and this shows that when God gave his law, which himself declared to be the rule of holiness, the ceremonial law of burnt offerings and sacrifices was not included.
The Saviour himself explicitly declares that he came not to destroy the law: yet we know he did set aside the ceremonial law by introducing its antitype.
The same is proved by Paul in his letter to the Ephesians, and Romans. In one he speaks of a law which Christ abolished, (Gr. katargeo,) Eph. ii, 15, and in the other he speaks of a law which is not made void, (Gr. katargeo,) by faith, but rather established. Rom. iii, 31.
I have noticed in another place that it is not consistent with justice to relax the claims of a just law, neither can the acts of abolishing the law and pardoning the transgressor be united. Hence if the law of God had been abolished by the gospel, justice would be trampled under foot. But the Bible is not thus inconsistent with reason. God is infinitely just, and his law must be satisfied; Christ, a voluntary substitute, is set forth as our Saviour, that God might be just, and the justifier of him who believeth in Jesus. Rom. iii, 26.
Though many other scriptures might be given to the same intent, those I have quoted are sufficient to show that the Bible truly harmonizes with the great principles of government examined in the light of reason.
J. H. W.
(To be Continued.)
Meetings in Iowa.
By Isaac Sanborn
PURSUANT to appointment, I met with the church at Knoxville and found them in a deplorable condition, the cause of which I will not here try to give, lest some should say that I am a fault-finder. But deep and various as their troubles were, I went to preaching the plain, cutting truths of the last message of mercy, the Lord clothing the word with his Spirit. They were made to see their undone condition, and the importance, therefore, of immediate action on their part to get their own hearts right in the sight of God .
I preached two sermons on the commandments of God, not particularly on the ten commandments, but more especially on the commands given by Jesus and the apostles, of which I will here give a specimen: John xii, 49, 50. "For I have not spoken of myself, but the Father which sent me he gave me a commandment what I should say, and what I should speak; and I know that his commandment is life everlasting. Whatsoever I speak, therefore, even as the Father said unto me, so I speak." Chap. xiv, 23. "Jesus answered and said unto him, If a man love me, he will keep my words and my Father will love him, and we will come unto him and make our abode with him." Verse 24. "He that loveth me not, keepeth not my sayings; and the word which ye hear is not mine, but his that sent me." Chap. xv, 14. "Ye are my friends if ye do whatsoever I command you." Matt. xxviii, 20. "Teaching them to observe all things whatsoever I have commanded you; and lo, I am with you always even unto the end of the world. Amen."
Here it is made evident that God commands his people through the apostles; therefore we have the following from them: 1 Cor. i, 10. "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same things, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment." Eph. iv, 31. "Let all bitterness, and wrath, and anger, and clamor, and evil speaking be put away from you, with all malice, and be ye kind one to another." 1 Pet. ii, 1. "Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speaking," &c.
All these, with many other commands like these, I presented to the people, and showed that we must decide whether we would obey or not, from the fact that John says, "And this is the love of God that we keep his commandments." 1 John v, 3. "And he that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected."
After this the brethren and sisters began to see and confess their wrongs and their lack in not having kept these commandments. But they solemnly covenanted with God, before men and angels, that for the future they would keep all of God's commandments, not only the ten, but all the rest. Thus union and fellowship were restored among them.
On Sunday evening I gave notice that I would preach the next evening, and on Tuesday evening we would attend to the ordinances, and that we wanted all well disposed people to meet with us at the meeting-house. As the people had never had the privilege of attending such a meeting, there was a general turnout. I enjoyed a free time in talking to them a few minutes on the importance of these ordinances, and the importance of our attending to them as well as to all other commands, and thereby let our light shine before men, that they seeing our good works may be constrained to glorify God. Good order prevailed and many were deeply interested, and we trust will soon make up their minds to identify themselves with God's people, and go with them to the everlasting kingdom.
I believe the churches here in Southern Iowa, with judicious labor, which they have not always had in the past, will yet arise and put on the whole armor of God, and overcome and stand in the great day of the Lord. May God grant this is my prayer.
I am now at Sandyville. Commenced meetings here last night. Find things here in a bad state also. But by the grace of God I shall try to improve their condition. Pray for me that God may continue to give me victory, and his truth victory and power in every place.
ISAAC SANBORN.
Sandyville, Iowa, Aug. 28, 1862.
NOTE.—The precepts and injunctions which we find all through the New Testament, as uttered by Christ and his apostles, are all important as a part of God's revealed will to men; but yet is it strictly appropriate to speak of them as the commandments of God? Are they not included in, and do they not form a part of, the faith of Jesus? They are of course none the less important, and should be obeyed none the less strictly, on that account. But there is something called the faith of Jesus in distinction from the commandments of God; and if these things do not119constitute it, where shall we find it? We should prefer to let the expression commandments of God every time refer exclusively to the ten commandments, and the faith of Jesus cover all the rest.
M. E. DARLING
By M. E. Darling
From Sister Darling.
DEAR BRN. AND SISTERS: As I read the pages of the Review, and hear from week to week of the dealings of the Lord with his people, I feel to rejoice, and hope that the time is not distant when the remnant shall stand complete. I rejoice, and yet I fear; for the enemy is raging to devour, knowing that his time is short. Satan has power to transform himself into an angel of light, to deceive if it were possible the very elect. But, thank God, it will not be possible. Oh how does it devolve upon us in prayer and watchfulness to make our calling and election sure; never to parlay with the enemy but to run the Christian race, and run to win.
A little turning aside from the commands of God, a little sacrificing on the altar of self, or holding back from rendering unto God the things that are his, will grieve the Holy Spirit, weaken our faith and devotion, and greatly mar our influence for the truth, while it opens the way for the enemy more effectually to deceive and lead us astray. O for a spirit of willingness, of earnestness in the cause of the Lord, that will say not, What must I do in order to be an overcomer; but, What can I do, what may I do, for God, and for Christ who has suffered so much for me, and what for my fellow creatures for whom Christ died. "He that soweth sparingly shall reap also sparingly." O for a bountiful harvest—to be more than conquerers through him that hath loved us! "Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the brethren." 1 Jno. iii, 16.
There are eight of us in this vicinity who are endeavoring to keep God's holy Sabbath, and looking for the appearing of his Son from heaven. Although scattered, living several miles apart, we esteem it a privilege to come together for the worship of God on the day that he has blessed. Our prayer is that the Lord may add to our number of such as shall be saved.
We want to be faithful and keep all of God's commandments that we may see clearly the light of his truth; for we read, "The wise shall understand;" and again, "Blessed are they that do his commandments that they may have right to the tree of life, and may enter in through the gates into the city." Rev. xxii, 14. Thank God for the exceeding great and precious promises which his word contains. The goodly land is just before, and are we not abundantly able to go up and posess it?
"Haste my dull soul, arise,
Shake off thy care
Press to thy native skies
Mighty in prayer.
Christ he has gone before,
Count all thy sufferings o'er
He all thy burden bore,
Jesus is there."