The Review and Herald, Review and Herald, Vol. 47, No. 16.
IS THE END NEAR?Page 1
Earlier text: IS THE END NEAR?The following is published by request from the Religious Encyclopedia:— “These derive their name from two Greek words, signifying against law; their favorite text being, that the law is not a rule of life to believers under the gospel. The appellation is also generally given to those who carry the doctrine of justification by faith without works to such an extreme as to separate practical holiness from true believing, and injure, if not wholly destroy, every obligation to moral obedience. “Antinomianism may be traced to the period of the Reformation. Its founder was John Agricola, at first a disciple of Luther, but afterward an opponent both to him and Melancthon. While Luther was eagerly employed in censuring and refuting the popish doctors, who mixed the law and the gospel together, and represented eternal life as the fruit of legal obedience, John Agricola went into another extreme, and took occasion to advance sentiments which Luther deemed Antinomian. He is said to have taught that the law ought not to be proposed as a rule of life, or used in the church as a means of instruction; and, of course, that repentance is not to be preached from the decalogue, but from the gospel only; that the gospel alone is to be inculcated and explained, and that good works do not promote our salvation, nor evil works hinder it. “In the seventeenth century, some of his followers in England are said to have expressly maintained that, as the elect cannot fall from grace, nor forfeit the divine favor; so neither are the evil actions they commit really sinful, or to be considered as violations of the divine law; and that, consequently, they have no occasion to confess their sins, or to seek renewed forgiveness. The Antinomian does things wrong in themselves, but they are not wrong when he does them, because he is a believer; so that were he to steal, the crime commonly called theft would in him lose all its criminality, and cease to be a breach of the eighth commandment. “It does not appear that any set of professed Christians ever called themselves Antinomians; it is rather a term of reproach, which one party has too freely applied to another, and which therefore requires to be received with caution. The unguarded expressions which some persons have used, the bold positions they have advanced, and the construction to which their language is liable, have led others to charge them with Antinomian principles, when in reality they meant not so. As when they have spoken lightly of good works, or asserted that believers have nothing to do with the law of God, without fully explaining what they mean; when they assert that God is not angry with his people for their sins, nor in any sense punishes them on that account, without at all distinguishing between fatherly correction and vindictive wrath;—these and similar expressions, whatever be the private sentiments of those who advance them, have a direct tendency to injure the minds and morals of mankind, though it be under a pretense of enhancing the riches and freeness of divine grace. “Properly speaking, those only are Antinomians who are avowedly hostile to the law of God; who neither preach nor profess to embrace it, but term those legalists who do. With them, preaching the law is an abomination; and they will have nothing to do with it, except to vilify and condemn. Others of a similar description, but who are not aware of the tendency of their own statements, have embraced a system, which, by perverting the doctrine of divine decrees and efficacious grace, sets aside all moral obligation, and destroys the accountability of man. Justification by such a species of faith as is not necessarily productive of good works, and righteousness imputed to it, are the doctrines by which this class of professors are distinguished.—Jones's Dict. of Relig. Opin.; Neal's History of the Puritans, vol. vii.; Hornbeck's Sum. Controv. 800; Bellamy's Dialogues, Letters and Essays; Mosheim's Church History, vol. v.; Works of A. Fuller; Works of R. Hall.” It is not heavy, agonizing woe,
Bearing me down with hopeless, crushing weight;
No ray of comfort in the gathering gloom,
A heart bereaved—a household desolate. It is not sickness with her withering hand,
Keeping me low upon a couch of pain;
Longing each morning for the weary night;
At night, for weary day to come again. It is not slander, with her evil tongue;
'Tis no presumptuous sin against my God;
Not reputation lost, or friends betrayed,
That such is not my cross I thank my God. Mine is a daily cross of petty cares,
Of little duties pressing on my heart,
Of little troubles hard to reconcile,
Of inward struggles—overcome in part. My feet are weary in their daily round,
My heart is weary of its daily care,
My sinful nature often doth rebel;
I pray for grace my daily cross to bear. It is not heavy, Lord, yet oft I pine;
It is not heavy, but ’tis everywhere.
By day and night each hour my cross I bear;
I dare not lay it down—thou keep’st it there. I dare not lay it down. I only ask
That, taking up my daily cross, I may
Follow my Master humbly, step by step,
Through clouds and darkness, unto perfect day. THE CONFLICT OF LIFE.
By Eliza H. Morton
In the deep recesses of every human soul there is a strange game of moral destiny being played, and a mighty conflict between truth and error ever going on. Man is frail and mortal; but he has naturally some good traits, noble tendencies, pure aspirations, and faint desires for a higher and holier life. The Spirit of God works upon his mind, and in early youth when his life is fresh and joyous God’s glorious footstool seems encircled with rainbows, and he walks forth upon it with an unclouded brow and a firm, elastic step. Then it is that the great question of good and evil is pressed to the gate, and right and wrong wrestle with each other. His soul is the stake, and during his whole life the conflict is carried on and remains unsettled. In this great and awful struggle with sin Satan takes an active part. He paints the pleasures of this life in glowing colors, and works with malicious art upon the human passions. Man’s guardian angel stands by his side, points to the glories of the world to come, and seeks to strengthen the good resolves which struggle for the mastery in his soul. If man yields to the enemy, how sad the result! Purity, integrity, hope, peace of mind, all are gone; life is wasted—destiny ruined—everything lost. Angels weep—Satan rejoices. On the other hand, if man resists the evil influences brought to bear upon him, sets his face as a flint “Zionward,” and is faithful to the end, how glorious and rich the reward! His feet shall tread the golden floor of the “King’s palace;” his ears drink in the soul-thrilling strains of that music which is as “the sound of many waters;” his eyes behold the “King in his beauty;” and he shall taste of that fullness of joy known only to the redeemed. O man! play well thy part. Be the winner in the great game of life. Thou canst be victorious. It is no game of chance. The result is in your own hands. It is for you to say which you will have—life or death, immortality or destruction. Choose now. Seek durable riches—Heaven and eternal glory.
ELIZA H. MORTON.
Allen’s Corner, Me. Religion Beyond the Meeting-House
The religion which merely performs on Sabbath, and never gets out of the meeting-house, is about the most useless thing under the sun. It is easy for men to get together, warm into happy feeling, talk of millennium and paradise. But to go out of church and be just; to defend Christ by a holy life and a chaste conversation; to be poor for principle; to parry with whisky, and pride, and lust; to reprove the imprudence of money; to stoop down in love to the despised and outcast; to refuse submission to the tyranny and encroachment of mammon,—to do these things takes courage, and marrow, and blood. And these are the things which Christ did. Nature Revealed by Recoveries
A GREAT nature reveals itself less by its escapes than by its recoveries, as sickness shows the native vigor of the constitution. THE SANCTUARY.
By Uriah Smith
Sixteenth Paper.—Points of History.
The object we now have before us, the tabernacle built by Moses, is one of exceeding interest. Its erection marks one of the most important epochs in the religious history of the world. Like the full orbed moon, shining with a light borrowed from a central sun, a new dispensation was now rising upon the world to reflect the glory of the coming ministration of the Messiah. A people long schooled in the furnace of Egyptian servitude, were now brought forth amid such displays of God’s consuming judgment, and overwhelming power, as were fitting to his purpose and to that occasion. Such a migration of an entire nation from one land to another the world had never seen. With that people God purposed to maintain henceforth a visible symbol of his presence; and this purpose called for the erection of a suitable dwelling-place. Of this he gave to Moses a pattern throughout, and calling Bezaleel and Aholiab endowed them with heavenly wisdom for their sacred work. This marvelous structure, the tabernacle, was the result, with its gold plated walls, its gold covered furniture, its wonderfully embroidered curtains, its holy places, and its solemn service. In the center of that vast camp of more than three millions of souls that tabernacle was set up, and over it stood in towering majesty the pillar of cloud, a shade and refreshment by day, but glowing like a blaze of fire, the light and glory of the camp by night, to govern and guide and guard that living multitude. In and around this tabernacle, the Lord met with his people. There he told Moses he would commune with him. Ex. 25 : 22. There the Spirit came upon the seventy elders and they prophesied. Num. 11 : 24, 25. Thither Aaron and Miriam are called out, when they rebel against the servant of the Lord. Num. 12 : 4. There the glory of the Lord appears after the unfaithfulness of the twelve spies, Num. 14 : 10, and the rebellion of Korah and his company, 16 : 19, 42; and the sin of Meribah, 20 : 6. Thither, when there was no sin to punish, but a difficulty to be met, the daughters of Zelophehad came to bring their cause before the Lord. Num. 27 : 2. And there, when the death of Moses drew near, the solemn charge was given to his successor. Deut. 31 : 14. For all these reasons, this structure is an object of surpassing interest, and entitled to our careful consideration; but chiefly for this, because Paul says plainly that this was the Sanctuary of that first covenant which immediately preceded and ushered in the present. It will be worth our while, therefore, to notice further the important place it held in that dispensation by looking at some of the chief features of its history. According to the commonly-received chronology, the sanctuary made its entrance into the promised land on the 10th day of the first month, B. C. 1451. Up to this time, neither the children of Israel nor the sanctuary, had had any long continued abiding place. But now as the former enter upon their promised inheritance, the latter begins to be more permanently located. The first encampment, after the passage of the Jordan, was in Gilgal. Josh. 4 : 19. Here it abode seven years, and was then removed to Shiloh, according to God’s promise that he would choose the place of its location. Josh. 9 : 27; 18 : 1. Shiloh was about 15 miles north from Jerusalem, and nearly in the center of the whole land. Here, according to our Bible chronology, it remained from B. C. 1444, to B. C. 1141, a period of 303 years. But Paul makes the time still longer; for he says that after the dividing of the land by lot, God gave them judges about the space of 450 years until Samuel the prophet. And it was not till after the call of Samuel the prophet that the ark was removed from its place by the infatuated and backslidden Israelites, and in the disastrous campaign which it was meant to redeem, fell into the hands of the Philistines. This instructive episode in the history of the sanctuary demands a passing notice. In the long period of the continuance of the sanctuary at Shiloh, Israel had greatly apostatized from God. In the yearly feast and solemn dances, Judges 21 : 19, 21, the religion of Israel had sunk far toward the orgies of heathenism. Troops of women, shameless as those of Midian, assembling at the tabernacle as the worshipers of Jehovah, became the concubines of his priests. 1 Sam. 2 : 22, margin. “A state of things which was rapidly assimilating the worship of Jehovah to that of Ashtaroth, or Mylitta, needed to be broken up.” So God forsook his habitation, and raised up the Philistines to chastise his rebellious subjects into the right way again. Israel unmindful of their only source of strength went boldly out to meet the enemy, but as any one might have foreseen, were routed before them. And now they were left to pursue a course which would show both to themselves and others how low they had fallen. They doubtless had learned how in former times their fathers had been beaten by their enemies when they took not the ark with them to battle, as in the case of the Canaanites, Num. 14 : 44, 45, and how they had succeeded with it around the walls of Jericho, and resolved that the ark should be brought forth, vainly supposing that that alone would preserve them, when the God of that ark had departed from them. Therefore in an evil hour the ark of the covenant of the Lord of hosts was carried forth by its adulterous priests, into the midst of a sinful and God-forsaken army. But God was not long in teaching them by sad experience that the ark was no safeguard against their enemies when their transgressions had cut them off from his strength. Smitten again before their enemies with great slaughter, they fled every man to his tent, the ark was taken, and the two sons of Eli, Hophni and Phinehas, were slain. Eli, the aged high priest, well-meaning but weak, so weak that he would suffer his sons to make themselves vile and restrain them not, so weak that he had permitted the ark to go forth under all these forbidding circumstances to battle, sat upon a seat by the wayside, anxiously waiting the result of the engagement; for “his heart trembled for the ark of God.” A messenger soon returned in hot haste from the army, and in four brief sentences made known to him the sum of their misfortunes: 1. “Israel is fled before the Philistines.” 2. “There hath been a great slaughter among the people.” 3. “Thy two sons, Hophni and Phinehas, are dead.” Did not this bring the climax of his grief? No. All this, sad as it was, he bore with comparative composure; for there was another object which held a higher place in his heart, and for which he was more solicitous even than for these; and that was the precious ark of God; was the ark safe? The dregs of this tale of bitterness were yet to come: 4. “AND THE ARK OF GOD IS TAKEN.” And when this terrible report from the ark broke upon his ears, “he fell from off the seat backward by the side of the gate, and his neck brake, and he died.” The ark of God was more deeply enshrined in the affections of this venerable but misguided man, than even the welfare of Israel or the fate of his two sons. In his anxiety for that he had overlooked all other calamities, but when his hopes in regard to this were crushed, and his worst fears realized, he could no longer endure the weight of such accumulated disasters. Nature yielded, and he found his own grave by the side of his sons whom he had failed to rule, and thus helped to precipitate this dire calamity upon all the country. So dark was the cloud which Israel’s wickedness had raised to obscure the sun of their prosperity. They were now dishonored in the sight of the heathen. The name of the Lord would be blasphemed. The loss of the ark showed that God had departed from them; and the destruction of their nation and the ruin of their religion must have been to them no distant prospects. The language in which they embodied the burden of their woe was this: “The glory is departed from Israel; for the ark of God is taken.” And when in after years, the Lord would make the people understand the utter destruction he threatened against Jerusalem for still unchecked wickedness, he had only to say, “I will do to this house, as I have done to Shiloh, and make this city a curse to all the nations of the earth.” Jer. 7 : 14; 26 : 6. ROMANS FOURTEEN.
By Uriah Smith
As several correspondents have written for light on the 14th chapter of Romans, we offer the following brief comments upon the chapter, as an answer to them all. And first of all we give the introductory remarks of Dr. Clarke in his notes on Romans, they set forth so concisely the subject upon which the apostle is treating in this chapter:— “It seems very likely, from this and the following chapter, that there were considerable misunderstandings between the Jewish and Gentile Christians at Rome, relative to certain customs which were sacredly observed by the one and disregarded by the other. The principal subject of dispute was concerning meats and days. The converted Jew, retaining a veneration for the law of Moses, abstained from certain meats, and was observant of certain days; while the converted Gentile, understanding that the Christian religion laid him under no obligations to such ceremonial points, had no regard to either. “It appears, farther, that mutual censures and uncharitable judgments prevailed among them, and that brotherly love and mutual forbearance did not generally prevail. The apostle, in this part of his epistle, exhorts that in such things, not essential to religion, and in which both parties, in their different way of thinking, might have an honest meaning and serious regard to God, difference of sentiments might not hinder Christian fellowship and love; but that they would mutually forbear each other, make candid allowance, and especially not carry their gospel liberty so far as to prejudice a weak brother, a Jewish Christian, against the gospel itself and tempt him to renounce Christianity. His rules and exhortations are still of great use, and happy would the Christian world be if they were more generally practiced. See Dr. Taylor, who farther remarks, that it is probable St. Paul learned all these particulars from Aquila and Priscilla, who were lately come from Rome. Acts 18 : 2, 3, and with whom the apostle was familiar for a considerable time. This is very likely, as there is no evidence that he had any other intercourse with the Church at Rome.” VERSE 1. Him that is weak in the faith receive ye, but not to doubtful disputations. Some of the Jews were doubtless very slow to realize the full extent and nature of the change that took place, when the Mosaic economy gave place to the gospel; and still regarding distinctions in meats and days as essential to salvation, might well be considered weak in the new faith. But you, Gentiles, who pay no regard to these things, are to “receive” such; associate with them, take them into your fellowship; but when there do not enter into religious altercations over these points on which their consciences are yet tender. The word “doubtful” means rather, “discriminating,” and seems to refer to discussions involving nice points of distinction. VERSE 2. For one believeth that he may eat all things: another, who is weak, eateth herbs. 3. Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth; for God hath received him. One, the Gentile, believes that whatsoever is wholesome and nourishing, whether herbs or flesh, may be used by Christians with no violence to the conscience. Another, the Jew, not yet free from the influence of early training and views, regards these distinctions as still in force, and when in a Gentile community, like the Jews in Rome, for fear of being defiled, abstains from meat entirely, and lives on herbs or vegetables. Now, Gentiles, you must not despise this brother with his weak conscience, because he eateth not such things as you eat, and you, Jews, must not judge and discriminate against the Gentiles who eat such things as you will not, as though they were unsound in the faith. They both have an honest regard for God, and God receives them. VERSE 3. Who art thou that judgest another man’s servant? to his own master he standeth or falleth; yea, he shall be holden up; for God is able to make him stand. Who has the right to condemn the servant of another man, in things pertaining to his own master? If the master is satisfied with him, that is sufficient. To him he stands or falls, not to you. And these persons being sincere, God shall make them stand, or guard them from error on any point essential to their salvation. Let these honest, though over-scrupulous, persons still remain in the church. VERSE 4. One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. 5. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord; for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. The days here referred to, are such as are included in the subject upon which Paul is treating in this chapter, which is the Jewish ceremonial law. Connected with this were three festivals and seven yearly sabbaths. This has no reference whatever to the weekly Sabbath, which is an institution of another nature entirely. Associated with the ceremonial regulations in regard to eating, some still continued to observe these festival days. Let every man, says Paul, be fully persuaded in regard to observing these festivals, or not observing them. Do not condemn a man for what is indifferent in itself. Those who regard the festival day, design, though with mistaken sincerity, to honor God by so doing. And those who regard it not, as not now required, are equally sincere before God. God accepts both, and they should consequently bear with each other. But some may say that the weekly Sabbath must be included; for it says “every day.” We answer that the expression “every day,” no more includes the Sabbath here, than it does in Ex. 16, where the same expression occurs, and the Sabbath is excepted. The Lord said, “And the people shall go out and gather a certain rate [of manna] every day, that I may prove them whether they will walk in my law or no.” Verse 4. Yet there was none to be given on the Sabbath, and when the people went out for it on that day the Lord rebuked them, and said, “How long refuse ye to keep my commandments and my laws?” VERSE 7. For none of us liveth to himself, and no man dieth to himself. 8. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s. “Greek writers,” says Dr. Clarke, “use the phrase, living to one’s self, to signify acting according to one’s own judgment, following one’s own opinion.” We are not to carry our own views and opinions into practice, as though everything in this world was concentrated upon ourselves, and there were no others to whom we should pay some deference, and make some concessions. And no man dieth to himself. Either in life or death we are not isolated beings, but parts of the great human family, and are to give our account at last to the Lord. VERSE 9. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. By his death and resurrection Christ is shown to be the Lord both of the dead and the living. And from this it is evident that we are not our own, but in life and death are the Lord’s. VERSE 10. But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. 11. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 12. So then every one of us shall give account of himself to God. 13. Let us not therefore judge one another any more; but judge this rather, that no man put a stumbling-block or an occasion to fall in his brother’s way. Why dost thou, Jew, judge thy brother, Gentile? And why dost thou, Gentile, set at nought thy brother, Jew? Heylin on this verse says, “The superstitious are prone to judge, and those who are not superstitious are prone to despise.” We must all be judged by our Master in Heaven. Let us not therefore judge one another, only be careful not to put a stumbling-block in another’s way. VERSE 14. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself; but to him that esteemeth anything to be unclean, to him it is unclean. A strong declaration that the distinction of clean and unclean does not hold in this dispensation. But if any one thinks that this distinction is to be observed, and then overrides it, he is just as guilty as though it did really exist, and he had disregarded it; for he violates his own conscience in this case, just as much as he would in the other. VERSE 15. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. 16. Let not then your good be evil spoken of; 17. for the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. If a brother whose conscience is not yet enlightened is grieved that you eat some things he considers unlawful, so much so that he cannot walk with you in your freedom, and is liable to stumble and fall in consequence, you are not charitable if you persist in your course. Better accommodate yourself to his prejudices until he is better informed. For the kingdom of God is not meat and drink. Your title to the kingdom will not be endangered if you don’t eat everything you have a right to eat, but refrain from some things to help the conscience of your weak brother. VERSE 18. For he that in these things serveth Christ is acceptable to God, and approved of men. To walk in the charitable manner the apostle here recommends, is rendering service to Christ, and is approved by all right minded men. VERSE 19. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. 20. For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. For such indifferent things as the observance of some of the obsolete distinctions of a ceremonial system that has passed away, destroy not the work of God, put not a stumbling-block in the way of one who is trying to serve God. But if you cannot bring yourself to see that those distinctions no longer exist, it is evil for you not to observe them, so long as you so feel. VERSE 21. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.125 This verse is simply another statement of the same general principles previously laid down. Don’t offend by your liberties, a weak brother. VERSE 22. Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. 23. And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin. Have you faith that it is lawful for you to eat all things, even though forbidden in the ceremonial law? are you “fully persuaded” that this is so? If you are among those who think differently, have this faith to yourself before God. But he must be miserable who allows himself to do those things for which his conscience upbraids and accuses him. He who eats, doubting the propriety of so doing, is condemned by so doing, for while he makes a distinction in his own conscience, in his practice, through false shame, base compliance, or perverted appetite, he makes none, and thus he comes under sin and condemnation. This chapter lays down most excellent principles to govern the church in their Christian walk. U. S. THE MORAL LOOKING-GLASS.
By Wm. COVERT
Is the law of liberty, James 2:12, the ten commandments? We answer, Yes; various other classes say, No. Ministers who oppose the Sabbath and law tell us that the apostle is showing the excellences of the gospel. We think, however, that we can satisfy the candid that the moral law of God is meant. It is clear that the same law is called the royal law. Verse 8. The gospel cannot be called the royal law, the adjective royal being applied to it shows that it is the law of the King. Being of the royal line, it is primary, and must continue in force as long as the authority of God endures. The gospel is a remedy used by the King’s Son to cure the maladies of those subjects whose systems have become impregnated with the malaria of sin, which was introduced into this realm by an enemy to God and his law, and all who will take the healing balm according to the directions given by the Great Physician may be healed. Those who will not employ this Physician must die. Again, this law requires us to love our neighbor as ourselves. This is a quotation from Lev. 19:18. Paul gives a divine commentary on this law. Rom. 13:8-10. “He that loveth another hath fulfilled the law. For this [love], Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet.” And he further says, “If there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself.” Notice: Any other commandment, whatever it may be, is included in this saying. Not that the saying is the commandment; but this comprehends all others; so that whosoever commits sin is convinced of the law that he is a transgressor; for all sin is selfishness; but the person that loves his neighbor as himself is not selfish. The apostle has given us a beautiful illustration of this subject in the figure of a man beholding his natural face in a glass. James 1:23-25. Hold up this law before the natural man, and he is enabled to see himself in all his deformity. Every defect can be discerned, and if he will continue to examine himself in the light of this divine reflector, he will become tired of his ugly appearance and seek for some way to remedy the defects he discovers in himself. But, on the other hand, if perchance he should look once and see his visage marred, yet his attention be called to something else before he has become impressed with his unsightly appearance, he goes away and forgets what kind of a man he is. This is a striking figure. The Christian is an invited guest to the marriage supper of the King’s Son. He must be robed in spotless purity. Every article of dress is fully described in the royal law. This law is held up before him as the mirror is placed before a man who is preparing for a reception at a royal wedding supper. He first sees that he must thoroughly cleanse himself from all physical impurities. Again he appears before the glass. This time he detects a scowl, and he is dissatisfied. Now he must get rid of this morose disposition. He must think upon soul-inspiring themes and be cheerful. Then comes the robing. When each article is arranged as best it may be, he again appears before the mirror. He immediately discerns spots of dust. Again he applies the remedy and removes the dust. Next, he perceives the wrinkles in his robe, and these must be smoothed away; and thus he goes on with the preparation until all is complete, and he has on the wedding garment without spot or wrinkle or any such thing. Thus by the aid of the glass he is enabled to discern every defect in his appearance and dress. Yet the glass is not used as a remedy in a single instance. So it is with the law and the gospel. The law enables us to behold just what kind of creatures we are, and, beholding, we desire to improve until we are clothed with the mantle of purity. The gospel is the means of grace used in the cleansing process, and if we continue to examine ourselves in the light of God’s moral law, all our defects of character may be revealed. But the gospel does not reveal those sins to us. It hides them. See James 5:20. Our sins which are revealed by the law, are removed by the gospel. Our antinomian friends propose to complete their toilet without the aid of a looking-glass. According to their teaching, Christ broke the mirror, and the gospel has covered up the pieces. This does not accord with the expectations of the Father concerning his Son; for he said he should “magnify the law, and make it honorable.” Isa. 42:21. So instead of this moral looking-glass being shaded and dimmed by the shadow of the cross it becomes a magnifying mirror in the Christian dispensation, so that sin may appear exceeding sinful. Rom. 7:13.
Wm. COVERT. TRUE REPENTANCE.
By J. O. Corliss
“TRUE repentance is never too late, but late repentance is seldom true.” Upon reading the foregoing remark, which appeared in a late religious journal, my mind was forcibly impressed with the truthfulness of the sentiment expressed in the latter clause; and although we may safely say that true repentance is never too late, yet in some cases repentance may fail to be true on account of being too late. True repentance, as brought to view in the Bible, involves, 1. Godly sorrow for sin; 2. Confession of sin; 3. Reparation for wrong acts when in our power to make it; and, 4. Change of conduct, so that we cease to transgress and ever after obey. 2 Cor. 7:10, 11. These four distinct steps in the work of repentance are prompted by the operation of the Spirit of God upon the heart. In speaking of the advent of the Spirit after his departure, our Saviour said, “And when he is come, he will reprove the world of sin, and of righteousness.” John 16:8. Though the Spirit first comes to us as a reprover, yet it is the medium through which God conveys to us a true sense of our condition as indicated by his holy law, and is, therefore, but an exhibition of divine goodness and mercy on the part of God, that we may cease to transgress his commands and receive pardon through Christ. But if we do not heed the promptings of the Spirit, it is grieved and driven away, until, under a counter influence, we become hardened, and our hearts lose that susceptibility to virtue they once had, and we are left to pursue a course of our own to the brink of destruction. Solomon says, “He that being often reproved hardeneth his neck shall suddenly be destroyed, and that without remedy.” Prov. 29:1. The apostle would warn us against this end when he says, “And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.” Again, in writing to the Hebrews, he said: “He that despised Moses’ law died without mercy under two or three witnesses.” Heb. 10:28. The law of ten commandments pointed out sin then as it does now, the result of which was death; but the sinner could resort to the law of Moses, and that pointed out the sacrifice required of him as a sin-offering, which would stay the judgment in his case. If he despised the provisions made in that law, and would not bring an offering, he died without mercy. Now says the apostle, Of how much sorer punishment shall he be thought worthy who counts the blood of Christ of no effect, and does despite unto the Spirit of grace? That is, Of how much greater punishment shall we be worthy, if we by our stubbornness resist the Holy Spirit, and grieve it away, until we are left to follow our own inclinations? Many find an excuse for putting off the service of God because of the parable of the man who went out to hire laborers into his vineyard, and in the final settlement gave those who went in at the eleventh hour the same wages as those who went in early in the day, and they are heard to say: “Oh, I can repent at the eleventh hour and be saved.” But, hold, my friend! If you can truly say at the eleventh hour, as did those in the parable, that you have not been bidden to go to work, I have no doubt but you, too, will receive the reward. But if we have slighted the offers of mercy all our lives by grieving away the Spirit of God, and when we must bid farewell to the world and its pleasures—the hour of probation nearly closed, and the Judgment staring us in the face—then to try to throw ourselves upon the mercy of God would almost seem like an insult to high Heaven. It is dangerous to delay the service of God, to say the least; for how many have been deceived about their standing in his sight, when on a sick bed they have solemnly vowed to serve him if their lives could be spared. Afterward, when health has been restored, they have relapsed into their former condition, and confessed that through fright alone they had been induced to call upon God. How much better in health and strength to move out in his service, and by a consistent and godly life, show the power of true repentance. THE CONFERENCE.
By James White; Uriah Smith
We have the following additional items of business to present, upon which action was taken subsequently to the publication of the first report in No. 14. At a meeting of the delegates, at the REVIEW Office, April 4, 1876, Bro. White made very full and clear remarks on the subject of church order, and the course to be pursued with murmurers and complainers; whereupon it was Voted, That we endorse the sentiments expressed, and request Bro. W. to put them into the form of a resolution to be incorporated into the resolutions of the Conference. In accordance with this request, he shortly submitted the following which was unanimously adopted. Resolved, That it is the sense of this Conference that the simple organization of our churches, State Conferences, and the General Conference, is good and satisfactory; therefore should be respected by all our people. Resolved, That church and Conference Officers should be sustained in the performance of their duty while held in Office, and that all persons, whether preachers or common members, who carelessly or willfully disregard the rules and by-laws of our organization become subjects of censure and discipline. Voted, That Eld. Jas. White and U. Smith be a committee to prepare a Conference Address on the subjects which have come up at this meeting. Adjourned to call of Conference Committee.