DEAR SIR:—1. I have read your letter with attention, and much approve of the spirit with which it is wrote. You speak in love. I desire to do so too; and then no harm can be done on either side. You appear to be wedded to your own opinion, but open to farther conviction. I would willingly be of the same temper; not obstinately attached to either side of the question. I am clearly satisfied of the necessity of this; a willingness to see what as yet I see not. For I know an unwillingness to be convinced would utterly blind either you or me; and that if we are resolved to retain our present opinion, reason and argument signify nothing.
2. I shall not therefore think it is time or pains misemployed, to give the whole cause a second hearing; to recite the occasion of every step I have taken, and the motives inducing me so to do; and then to consider whatsoever either you or others have urged on the contrary side of the question.
3. Twenty-nine years since, when I had spent a few months at Oxford, having, as I apprehended, an exceedingly good constitution, and being otherwise in health, I was a little surprised at some symptoms of a paralytic disorder. I could not imagine what should occasion the shaking of my hand; till I observed that it was always worst after breakfast; and that if I intermitted drinking tea for two or three days, it did not shake at all. Upon inquiry, I found tea had the same effect upon others also of my acquaintance, and therefore saw that this was one of its natural effects, (as several physicians have often remarked,) especially when it is largely and frequently drank; and most of all on persons of weak nerves. Upon this I lessened the quantity, drank it weaker, and added more milk and sugar. But still for above six and twenty years I was more or less subject to the same disorder.
4. July was two years, I began to observe that abundance of the people in London, with whom I conversed, labored under the same, and many other paralytic disorders, and that in a much higher degree; insomuch that some of their nerves were quite unstrung; and they could not go through their daily labor. I inquired, "Are you not a hard drinker?" and was answered by one and another and another, "No, indeed, sir, not I; I drink scarce anything but a little tea morning and night." I immediately remembered my own case; and, after weighing the matter thoroughly, easily gathered from many concurring circumstances, that it was the same case with them.
5. I considered, "What an advantage would it be to these poor enfeebled people, if they would leave off what so manifestly impairs their health, and thereby hurts their business also! Is there nothing equally cheap which they could use? Yes, surely; and cheaper too. If they used English herbs in its stead, (which would cost either nothing or what is next to nothing,) with the same bread, butter, and milk, they would save just the price of the tea. And hereby they might not only lessen their pain but in some degree their poverty too; for they would be able to work, as well as to save, considerably more than they can do now. And by this means, if they are in debt, they might be more just, paying away what they either earned or saved. If they are not in debt they might be more merciful, giving it away to them that want."
6. I considered farther: "What an advantage might this be, particularly in such a body of men as those who are united together in these societies, who are both so numerous and so poor! How much might be saved in so numerous a body, even in this single article of expense! And how greatly is all that can possibly be saved, in every article, wanted daily by those who have not even food convenient for them!"
7. I soon perceived that this latter consideration was of a more general nature than the former; and that it affected many of those whom the other did not so immediately concern; seeing it was as needful for all to save needless expenses, as for some to regain the health they had impaired; especially, considered as members of a society the wants of which they could not be unapprised of. They knew, of those to whom they were so peculiarly united, some had not food to sustain nature; some were destitute of even necessary clothing; some were without where to lay their head. They knew, or might know, that the little contributions made weekly did in no wise suffice to remove these wants, being barely sufficient to relieve the sick; and even that in so scanty a manner, that I know not if some of them have not, with their allowance, pined away, and at length died of want. If you and I have not saved all we could to relieve these, how shall we face them at the throne of God?
8. I reflected: "If one only would save all that he could in this single instance, he might surely feed or clothe one of his brethren, and perhaps save one life. What then might be done, if ten thousand, or one thousand, or only five hundred would do it? yea, if half that number should say, 'I will compute this day what I have expended in tea, weekly or yearly. I will immediately enter on cheaper food; and whatever is saved hereby I will put into the poor-box weekly, to feed the hungry, and to clothe the naked.' I am mistaken, if any among us need want either food or raiment from that hour."
9. I thought farther: "It is said, nay, many tell me to my face, I can persuade this people to anything. I will make a fair trial. If I cannot persuade them there may be some good effect. All who do not wilfully shut their eyes will see that I have no such influence as they supposed. If I can persuade any number who are now weak or sick will be restored to health and strength. Many will pay those debts, which others, perhaps equally poor, can but ill afford to lose. They will be less straightened in their own families. Many, by helping their neighbor, will lay up for themselves treasures in Heaven."
10. Immediately it struck into my mind: "But example must go before precept; therefore I must not plead exemption for myself, from a daily practice of twenty-seven years. I must begin." I did so. I left it off in August, 1746. And I have now had sufficient time to try the effects, which have fully answered my expectation. My paralytic complaints are all gone; my hand is steady as it was at fifteen; although I must expect that or other weaknesses soon, as I decline into the vale of years. And so considerable a difference do I find in my expense, that I can make it appear, from the accounts now in being, in only those four families at London, Bristol, Kingswood, and Newcastle, I save upwards of fifty pounds a year.
11. The first to whom I explained these things at large, and whom I advised to set the same example to their brethren, were a few of those who rejoice to assist my brother and me, as our sons in the gospel. A week after I proposed it to about forty of those whom I believed to be strong in faith; and the next morning to about sixty more, entreating them all to speak their minds freely. They did so; and, in the end, saw the good which ensue; yielded to the force of Scripture and reason; and resolved, all but two or three, by the grace of God to make the trial without delay.
12. In a short time I proposed it, but with all the tenderness I could, first, to the body of those who are supposed to have living faith, and after staying a few days, (that I might judge the better how to speak,) to the whole society. It soon appeared (as I doubted not it would) how far these were from calling me Rabbi, from implicitly submitting to my judgment, or implicitly following my example. Objections rose in abundance from all sides. These I now proceed to consider; whether they are advanced by you or by others; and whether pointed at the premises or directly at the conclusion.
13. I. Some objected: "Tea is not unwholesome at all; not in any kind prejudicial to health."
To these I reply: First, you should not be so sure of this. Even the casual circumstance related in Dr. Short's history of it, might incline you to doubt; namely that "while the Chinese dry the leaves and turn it with their hands upon the tin plates, the moisture of them is so extremely corrosive that it eats into the flesh, if not wiped off immediately." It is not probable, then, that what remains in the leaves is quite friendly to the human body.
Secondly, Many eminent physicians have declared their judgment, that it is prejudicial in several respects; that it gives rise to numberless disorders, particularly of the nervous kind; and that, if frequently used by those of weak nerves it is no other than a slow poison.
Thirdly, If all physicians were silent in the case, yet plain fact is against you. And this speaks loud enough. It was prejudicial to my health; it is so to many at this day.
14. "But it is not so to me," says the objector: "Why then should I leave it off."
I answer, First, To give an example to those to whom it is undeniably prejudicial.
Secondly, That you may have the more wherewith to give bread to the hungry, and raiment to the naked.
15. "But I cannot leave it off; for it helps my health. Nothing else will agree with me."
I answer, First, Will nothing else agree with you? I know not how to believe that. I suppose your body is much of the same kind with that of your great grandmother. And do you think nothing else agreed with her, or with any of her progenitors? What! poor, puling, sickly things must all the English have been, till within these hundred years! But you know they were not so. Other things agreed with them; and why not with you?
Secondly, If, in fact nothing else will, if tea has already weakened your stomach, and impaired your digestion to such a degree, it has hurt you more than you are aware. It has prejudiced your health extremely. You have need to abhor it as deadly poison, and to renounce it from this very hour.
So says a drinker of drams: "Nothing else will agree with me. Nothing else will raise my spirits. I can digest nothing without them." Indeed! Is it so? Then touch no more if you love your life.
Thirdly, Suppose nothing else agrees with you at first; yet in a while many things will. When I first left off tea I was half asleep all day long; my head ached from morning to night. I could not remember a question asked, even till I could return an answer; but in a week's time all these inconveniences were gone, and have never returned since.
Fourthly, I have not found one single exception yet; not one person in all England, with whom, after sufficient trial made, nothing else would agree.
It is therefore well worth while for you to try again, if you have any true regard for your own health, or any compassion for those who are perishing all around you for want of the common necessaries of life.
16. If you are sincere in this plea, if you do not talk of your health, while the real objections is your inclination, make a fair trial thus: (1.) Take half a pint of milk every morning, with a little bread, not boiled, but warmed only; a man in tolerable health might double the quantity. (2.) If this is too heavy, add as much water, and boil it together, with a spoonful of oat meal. (3.) If this agrees not, try half a pint, or a little more of water gruel, neither thick nor thin; not sweetened, for that may be apt to make him sick, but with a very little butter, salt, and bread. (4.) If this disagrees, try sage, green balm, mint or pennyroyal tea, infusing just so much of the herb as just to change the color of the water. (5.) Try two or three of these mixed, in various proportions. (6.) Try ten or twelve other English herbs. (7.) Try foltron, a mixture of herbs to be had at many grocers, far healthier as well as cheaper, than tea. (8.) Try cocoa. If after having tried each of these for a week or ten days you find none of them will agree with your constitution, then use (weak green) tea again; but at the same time know that your having used it so long has brought you near the chambers of death.
17. II. "I do not know," says another, "but teas may hurt me; but there is nothing saved by leaving off; for I am sure other things cost full as much." I pray, what other things! Sack and sugar cost more; and so do ragouts, or pheasants, or ortolans. But what is this to the point? We do not say, All things are cheaper; but any of the things above mentioned are, at least if prudently managed. Therefore, if you really desire to save what you can, you will drink tea no more.
18. "Well, I do not design to buy any more myself; but where others drink it there is nothing saved by my abstaining." I answer, First, Yes something is saved, though but little; especially if you tell them before, "I shall not drink tea." And many a little, you know, put together, will make a great sum.
Secondly, If the whole saved were ever so little, if it were but two mites, when you save this for God and your brethren's sake, it is much.
Thirdly, Your example in saving a little now, may occasion the saving of more by and by.
Fourthly, It is not a little advantage which you may reap, even now, to your own soul; by habituating yourself not to be ashamed of being singular in a good thing; by taking up your cross, and denying your self even in so small an instance, and by accustoming yourself to act on rational grounds whether in a little matter or a great.—John Wesley. (To be continued.)
CONTENTMENT.
RESTLESS, unsatisfied no more am I ;
Supreme contentment doth with me abide;
Sincerely I can say to thee, my Lord,
Than thine, I want no other will beside.
However quiet all my life may be,
However hedged about my way may seem ;
Though smallest duties only fall to me,
Thy loving kindness still shall be my theme.
Though I have often dreamed of greater things,
Oft prayed that I in other ways might go ;
Yet quiet now I rest within God's hands,
And whatsoe'er he does is well, I know.
Inquiring Saints.
By Nevins
I was asked the other day whether I had had any recent meeting for inquirers. I replied that I had not—that there were few inquiring sinners in the congregation; and I judged the reason to be, that there were few inquiring saints. "Inquiring saints! that is a new phrase. We always supposed that inquiring belonged exclusively to sinners." But it is not so. Do we not read in Ezekiel 36: 37: "Thus saith the Lord God, I will yet for this be inquired of by the house of Israel to do it for them"? By the house of Israel—that is, by his people. You see that God requires and expects his covenanted people to inquire. It is true that saints do not make the same inquiry that sinners do. The latter ask what they must do to be saved, whereas the inquiry of Christians is: "Wilt thou not revive us again?" It is a blessed state of things when the people of God are inquiring. It is good for themselves, and it has a most benign influence on others. When the people of God inquire, presently the impenitent begin to inquire. That question: "Wilt thou not revive us?" is soon followed by the other: "What must I do to be saved?" Yes, when saints become anxious, it is not long ere sinners become anxious. The inquiry of three thousand on the day of Pentecost, "Men and brethren, what shall we do?" was preceded by the inquiry of the one hundred and twenty, who "all continued with one accord in prayer and supplication." Generally, I suppose, that is the order. First saints inquire, and then sinners; and whenever, in any congregation, religion does not flourish, one principal reason of it is, that the saints are not inquiring. They do not attend their inquiry meeting appointed for them. The saints' inquiry meeting is the prayer meeting. In that Christians meet together to inquire of the Lord "to do it for them"—that is, to fulfill the promise about the new heart and the new spirit, of which he had been speaking. Now, when this meeting is crowded and interesting—when the inquiry among Christians is general, and earnest, and importunate—the sinners' inquiry meeting usually becomes crowded and interesting.
Oh, that I could make my voice to be heard by all the dear people of God on this subject! I would say: You wonder and lament that sinners do not inquire; but are you inquiring? You wonder that they do not feel; but do you feel? Can you expect a heart of stone to feel, when a heart of flesh does not? You are surprised that sinners can sleep. It is because you sleep along-side of them. Do you but awake, and bestir yourselves, and look up and cry to God, and you will see how soon they will begin to be roused, and to look about them, and to ask the meaning of your solicitude. Oh, that the saints would but inquire!--Nevins.
How to Cure a Bad Memory.
By Olive Thorne
Your memory is bad, perhaps; but I can tell you two secrets that will cure the worst memory. One is to read a subject in which you are strongly interested. The other is, to not only read, but think. When you have read a paragraph or a page, stop, close the book, and try to remember the ideas on that page, and not only recall them vaguely in your mind, but put them into words, and speak them out. Faithfully follow these two rules, and you have the golden keys of knowledge. Besides inattentive reading, there are other things injurious to memory. One is the habit of skimming over newspapers, items of news, smart remarks, bits of information, political reflections, fashion notes, all in a confused jumble, never to be thought of again, thus diligently cultivating a habit of careless reading, hard to break. Another is the reading of trashy novels. Nothing is so fatal to reading with profit as the habit of running through story after story, and forgetting them as soon as read. I know a gray-haired woman, a life-long lover of books, who sadly declares that her mind has been ruined by such reading.
A help to memory is repetition. Nothing is so certain to keep our French fresh and ready for use, as to have always on hand an interesting story in that language, to take up for ten minutes every day. In that case, you will not forget your French with the majority of your schoolmates.—Olive Thorne.
Success Through Loss
A MAN who loses property and yet gains in patience, in business caution, in courage,—and especially who learns the lesson of reliance on God,—cannot be said to have failed. As God measures results, he has made a magnificent success, although he stands stripped of his last dollar. Many men find their manhood for the first time when their houses and their lands and their money are taken from them.
Our Publishing House.
By Editor
In less than four weeks from the date of this paper the annual meeting of the stockholders of the Pacific Seventh-day Adventist Publishing Association will be held. Blank certificates of proxy have been sent from the Office to the stockholders; and we hope that every one who cannot come to the meeting will sign a certificate, date it, and have it certified by some officer of the church. Do not neglect either of these points. Fill the blanks as they are made out, and they will be all right. But we request all to come who possibly can, as this will be an important meeting, and we greatly desire the presence of the body of the stockholders of the Association. We are happy to state that we anticipate a satisfactory showing of progress since our acquaintance with the office, about three and one-half months ago. For a season we were most sorely pressed for means to meet urgent demands. Though sometimes placed under discouraging circumstances, the Lord has favored us and brought us safely through thus far. We give Him the praise, for we felt our inability to press through the darkness which seemed to gather round our institution, and we did not cease to cry unto Him for help. We have been compelled to borrow $4,000; but over against this we have paid bills to eastern Houses, $5,058.86; freight on paper, books, and machinery, $1,250; taxes, $700; bills at home $2,000; making a total of $9,008.86. This was all outside of current running expenses. We have received on stock, or pledges, only $2,000.
We have some bills standing against us which ought to be paid soon. While we do not look distrustfully on the future, we hope that those who have pledges standing for stock will see the necessity of paying them to relieve us of all possibility of embarrassment. Some of these pledges are overdue; all are due on the first of next month. A little effort on the part of those who have made these pledges will be of great benefit to the cause at this time.
The establishing of a type foundry at this Office was of the nature of an experiment, and to some, and especially sometimes, seemed to be a hazardous one. We must confess that we sometimes indulged fears of this kind, but they are all passing away. This is a business in which our people had no experience; of which they had not even any personal knowledge. They were compelled to take entirely upon trust those who recommended themselves as being able to set up and carry on such a business. While the first one employed was found to be a capable workman in some branches, we found him incapable in others; consequently there was very little progress made, up to about two months ago. But we did not suffer as much from a want of capability on his part, as from a lack of principle. Here our establishment sustained the greatest injury. When certain facts came to our knowledge we called in the Directors, who took prompt steps to relieve the Office of such a dangerous burden.
We mention this unpleasant feature in our experience for the benefit of those who cannot personally know the difficulties which have beset our way. We would that this were all. Our most trying perplexities have come from that class of friends who always have a burden of murmuring and fault-finding, and who meet our most strenuous efforts with distrust and complaints. Some of the complaints against our action have taken such tangible shape that we shall present them to the meeting of the Association for its consideration.
Section 2 of Article 3 of the by-laws of the Association says: "The appointment and the duties of the committee on publication, also of all editors in the employ of the Association, shall be by the advice of the General Conference of the Seventh-day Adventists." As neither of the editors elected were or could be in Oakland this year, the General Conference, at its last annual meeting, voted a request that we act as editor till the next meeting of the Conference. It was also there decided that Brother J. E. White accompany us to this coast to act a part in connection with those who were bearing, and were to bear, responsibilities in the work here. We did not accept this trust without many misgivings and apprehensions. The trials and discouragements to which we have referred proved that our apprehensions were not without cause. The Office was in a precarious condition. The cause, in part, of the existing state of things, was fully indicated to us, which was a lack of united effort, and of counseling together by those who were in the work. Under definite instructions, we came; we have followed these instructions most strictly, and the result has more than met our most sanguine anticipations. We have tried to move slowly and carefully in important matters, especially in effecting changes, earnestly asking the Lord to guide us, and he has blessed us at every step.
At the time of our coming no one of our people was learning anything pertaining to the business of the foundry. Nor was there any opportunity for them to learn. But we are happy to state that we have now skilled workmen who manifest no disposition to claim a patent on useful knowledge, but show a cheerful disposition to impart instruction to those with whom they are connected. We have four young men, of whom Oregon has furnished three, who are receiving instruction in machinery, type casting, finishing, and stereotyping. We expect that another year will show more largely than the present, the benefits of changes which have been made. We do not consider that our work is accomplished—it is but fairly begun. Our aim is toward a higher standard of workmanship in all that pertains to this cause at this important post.
Some mistakes were to be expected. Some have been made which we deeply regretted. But even these mistakes we can turn to account. By them we were compelled to give that personal attention to the work which has afforded us an insight to the business so that we could hardly again be placed so completely at the mercy of a designing man.
We shall invite the Directors and Stockholders to carefully examine all our actions, and the condition of the whole establishment. And we feel assured, that when they have made such examination, they will not only extend their confidence to this Office, but assist in checking those who throw obstacles in our way.
We are looking forward to, and working for, the time when the SIGNS OF THE TIMES will have to be supported by its own efforts, and the patronage of the Pacific Coast. When that time comes, if not before, we believe that our efforts to equip the foundry with first-class machinery, and to train up devoted young men with skill to handle it, will be appreciated by all the true friends of the cause.
Again we invite all the stockholders to come to the annual meeting, a notice of which will be found in this paper.
California Conference.
By Editor
ALMOST half of the Conference year has passed away, and we feel that it is due to the cause that we say a few words to the laborers.
1. Those who are laboring in California should not slack their efforts because we have no President in the State. To the contrary they should show increased energy, zeal, and diligence. As it takes some time for any person to become acquainted with a new field, and California is different from any other in some respects, a President to come from the East now could labor but a short time understandingly in the present Conference year. It therefore becomes those now here to do with their might that which the Lord has intrusted to their hands.
2. The finances of the Conference must necessarily be in a low state this year. Both Oakland and San Francisco are really missionary fields; the churches in these cities are striving to the utmost of their ability to maintain the work at their homes. It is impossible for them to do much, if anything, for the help of the Conference, financially. Therefore it becomes necessary for every minister in the State to do his utmost to keep up the s. B. to its proper place. It must not be suffered to go by default. The financial condition of every church which is visited should be carefully examined. A minister but partly does his duty to a church if he does not know that the figures are right and the treasurer's book is kept in perfect order.
3. We have reason to feel encouraged in our labors, assured by our experience as well as by the promise of God, that "our labor is not in vain in the Lord," and that his blessing will attend earnest, humble efforts put forth trusting in his grace. The establishing of Vigilant Missionary Societies, so far as this has been done, has been productive of the best results, not only in enlarging the circulation of the Signs of the Times, but in inspiring the churches with new zeal and life. It is a truth of which no lover of the cause of God should lose sight, that the more we do for any cause, the more interest we will feel in that cause. No worker can remain indifferent to the success of the work. Those churches where V. M. Societies have been organized show the most vitality and activity.
4. Our State needs more of the true missionary spirit. Our laborers need to work to that point. But as "there are diversities of gifts," and God hath set them in the church as it hath pleased him, it becomes us to honor his appointment. We need the help of those who have the special burden of this work upon them, to train the minds of our young ministers to labor with the most efficiency, and to infuse courage into the body of the believers, and to impress all with the infinite importance of warning others and saving our own souls while the perils of the last days are closing in upon us. We would call attention to the resolution passed unanimously at the last State Quarterly Missionary Meeting, inviting Elder Haskell to visit California. No Conference needs his labors more than that of California, and we believe none would receive his labors with more joy or with greater thankfulness.
We hope that Eld. Haskell will consider this call in arranging for his future labors; and we hope that in the meantime, our home workers will give evidence that they stand ready to second his efforts if he shall come, by renewing their diligence in their several fields. Our missionary workers need the instruction which has been given in other States; our forces need to be better organized and trained to work to the best advantage. But while we desire that instruction and that organization, let us not be idle, but improve faithfully the talent already given to us.
The Two Covenants.
By John Nevins Andrews
THE writing of the law of God upon the heart according to the promise of the new covenant, is not the work of a moment. When God begins the work of conversion, the first act is to forgive the sins of the past. The next is to write his law in the heart. When this work is fully wrought in men, then they are, in the highest sense, Christians; for they are like Christ. He had the law of God in his heart. Ps. 40:8. Then they love God with all the heart, and their neighbor as themselves. Then, also, they observe in truth the precepts of the law written upon their hearts, not less than upon the tables of stone. The whole gospel dispensation is devoted to the work of writing the law upon the hearts of the people of God, even as the whole period of probation with each individual is devoted to this work in each individual case. Our first ideas of God’s law are at best but poor. As the Spirit of God enlightens our minds, we have clearer conceptions of the character of the law; and as the work of conversion progresses, these elevated principles become established in our character. Whenever the minister of Christ opens to our minds new and clearer views of the principles of right, and causes us to see, as never before, the extent of God’s demands upon us in his law, then the Spirit of God, if we will co-operate, writes these principles in our hearts. And so the work progresses till the law of God is fully written in our hearts; in other words, till our characters are perfected in virtue.
But human probation does not last forever. The great work of our Lord in saving his people from their sins (Matt. 1:21), is brought to a final conclusion when all their sins are blotted out. Acts 3:19-21. Then the books of God’s remembrance will be as clean from the record of his people’s sins as though that record had never been entered therein. Their raiment having been washed in Jesus blood, so that not one stain of guilt remains upon them, last of all, the record of that guilt is removed from the book, and its pages are left as pure as their character has been rendered by the cleansing blood of Christ. And thus it is that the promise of the new covenant, “I will remember their sin no more,” has its perfect accomplishments. The record of their sins is washed out by the blood of Christ, and then God himself promises that he will remember their sins no more. The probation of the people of God ends in the perfect recovery of their lost innocence, never again, thank God! to be lost by them.
When the work of our High Priest is thus completed, and the saints made meet for their inheritance in light, the consummation of the new covenant hastens. The Saviour can no longer bear to have his people so far from him. It is the good pleasure of the Father to give him the kingdom. He must show them the glory that Christ had with him before the world was. John 17:5. So he sends his Son for them, to bring them to himself. 1 Thess. 4:14. And Jesus, having made all his saints immortal, and taken them into his Father’s presence, celebrates his marriage supper, serving his saints in person, and drinking anew, with them, the fruit of the vine in the kingdom of God, which he had not before tasted since the night when he gave them the cup representing the new covenant in his blood. 1 Cor. 15:51-55; John 14:1-3; Rev. 19:7-9; Luke 12:36, 37; 22:15-20. Then they sit with Christ in thrones of judgment while the cases of the wicked are examined (1 Cor. 6:1-3; Rev. 20:1-4); and after the execution of the judgment, when the lake of fire has given place to the new creation, then the immortal saints shall receive the eternal inheritance in the new earth. And thus John describes this grand consummation of the new covenant when he says: “And I heard a great voice out of Heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” Rev. 21:3.
“And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord; for they shall all know me, from the least of them unto the greatest of them, saith the Lord.” Jer. 31:34. And thus Isaiah describes this state of things when all shall know the Lord: “The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee; but the Lord shall be unto thee an everlasting light, and thy God thy glory. Thy sun shall no more go down; neither shall thy moon withdraw itself; for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended. Thy people also shall be all righteous; they shall inherit the land forever, the branch of my planting, the work of my hands, that I may be glorified. A little one shall become a thousand, and a small one a strong nation; I the Lord will hasten it in his time.” Isa. 60:19-22. And thus the grand result may be stated in one sentence: God is all in all.77The relation of the law of God to the two covenants has been, by many persons, strangely misunderstood. But, having stated the Bible doctrine of the law and covenants, let us now illustrate it. A young American visits Russia, and, by a remarkable turn of events, attracts the attention of the emperor. That monarch, becoming interested in the young man, proceeds to make a covenant with him. He says to him, “You see my wealth, my power, my greatness; and you have already formed some acquaintance with me. I propose now to take you for my special friend, and to be a special friend to you on this condition: That you obey the law of this realm.” To this, the young man gladly assents. The emperor then places in his hand the volume containing the law of the empire. This the young man carefully reads. When he has thus read the volume, the emperor calls up the whole matter anew. He says, “You have now read the volume concerning which we have entered into covenant. Do you now choose to make this a firm covenant, or do you now decline to do so?” The young man replies that, having read the volume with care, he heartily approves all that it enjoins, and will obey its precepts; and that he wishes to consummate the covenant which they have made concerning all its words.
The reader can see the difference between the covenant and the law. The contracting parties have made a covenant concerning all the words of the law. In the primary sense of the word covenant, the agreement between the emperor and the young man is the covenant. In the secondary sense, the law of Russia is the covenant, as being the conditions on which that agreement rests. Yet, when the covenant which the parties have made concerning all the words of the law of Russia is spoken of, there is a clear, plain, and unmistakable reference to the contract, and not to the law.
We will now suppose that the young man falls under evil influences, and breaks the law of Russia in many particulars. The emperor informs him that the covenant between them is at an end, being rendered null and void by his transgression. Question: What is it that the young man has destroyed by his evil course? Is it the law of Russia? By no means. That rests upon the sovereign authority of the emperor, and not upon the obedience of this young man. But what is it, then, that is abrogated? Simply the contract which they have made concerning the law of the empire. It was in the power of either party to violate its conditions, and thus to release the other from the obligation of the covenant. This the young man had done; and thus, by his own act, he had terminated the covenant.
But we will further suppose that the emperor, out of pity for the inexperience of the young man, and in view of the great temptations which surrounded him, and moved by feelings of true benevolence, makes a second proposition to him. He says, “I will make a new covenant with you, not according to the one which you broke; for I will this time, by means of faithful instruction, put my law in your heart; and if you break it, I will give you an opportunity by genuine repentance to find forgiveness, and to prove yourself a man worthy of my favor.” Suppose, now, that this young man is told that his violation of the first covenant had destroyed the law of Russia, and that the new covenant was framed expressly to enable him to disregard the law of that empire; who does not see that such counsel would be ruinous for him to follow? And who does not also see that great as is the care of the emperor to save that young man his care that the law of Russia shall be obeyed is still greater? Who will say that the abrogation of the first of these covenants, or the establishment of the second one, rendered null and void the law of the empire of Russia?
With a few words concerning the allegory in Isa. 54, and Gal. 4:21-31, this subject shall be concluded. 1. The two women, Hagar and Sarah, represent, not the law and the gospel, but old Jerusalem and Jerusalem above. For the mothers of the two families are not the covenants, but the Jerusalems. See verses 25, 31. 2. The two covenants, whereby God in his worship connected with these two Jerusalems, are represented by the relation which Abraham sustained to these two women. 3. The children of old Jerusalem are the natural descendents of Abraham. 4. Those of the new Jerusalem are those who are his children by faith and obedience. John 8:39. 5. The bondage of old Jerusalem was not caused by the law of God, but by sin. John 8:32-36. 6. The freedom of the children of the heavenly Jerusalem is not their liberty to violate the law of God, but their freedom from sin. Rom. 8:1-7. 7. Those who are not under the law, but under grace, have been pardoned in consequence of faith and repentance. Rom. 3:19-31. 8. Finally, our heirship is under the new covenant, not under the old. We have deliverance from sin through the blood of Christ, but not permission to violate the law of God. The design of the new covenant is to rescue us from the condemnation of the law, and not leave us till the law of God is made a part of our very being, and its righteousness fulfilled in our lives. The old Jerusalem, with its sanctuary, its ark, and its priesthood, has passed away. But Jerusalem which is above is our mother; and in its sanctuary is found, not alone our High Priest with his atoning blood, but also the ark of God, wherein is that law which the new covenant writes in our hearts. Rev. 11:19. J. N. A.