Review and Herald, Vol. 8, No. 10.
Christianity Requireth a Renunciation of the World, and All Worldly TempersPage 1
Earlier text: Christianity Requireth a Renunciation of the World, and All Worldly TempersTHE ONE HUNDRED AND FORTY AND FOUR THOUSAND.
TWICE this company is brought to view in its definite number in the word of God. Who then are they? at what age of the world do we find them? and what is their experience that they should be thus particularly noted above all others? These are lawful inquiries; for all inquiries based on a revelation are lawful. There is nothing unlawful in striving to know what God has revealed. When God places within our hands a light, it is lawful, it is right, it is our duty, to make use of that light to direct our steps. The company under consideration are thus mentioned: Rev. vii, 1-4. And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth that the wind should not blow on the earth nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea. Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Rev. xiv, 1. And I looked and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads. We here notice that the one hundred and forty-four thousand are sealed while the four angels are holding the winds that they should not blow on the earth, nor on the sea, nor on any tree. Not long since we proved in the REVIEW that in the blowing of the winds are included the seven last plagues, the final judgments of God upon the nations; therefore we are cut off from looking to the past for the sealing time, or for the one hundred and forty-four thousand who are sealed: they are yet before us. As brought to view in Rev. xiv, 1, in their redeemed state, they are described as having the Father's name written in their foreheads. In chap. iii, 12, is a class brought to view bearing the same characteristics: "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out; and I will write upon him the name of my God, and the name of the city of my God, which is the New Jerusalem, which cometh down out of heaven from my God; and I will write upon him my new name." Who is the Spirit here addressing? The Church of Philadelphia. Verse 7. And what is the Church of Philadelphia? It is now quite generally admitted that the churches brought to view in Rev. ii and iii, denote seven states of the Christian Church during the gospel dispensation; and we learn from the message which is given to the Philadelphia Church (the Church of brotherly love) that that is the state the true Church will be in at the coming of the Lord; for he says, addressing them, "Behold I come quickly; hold that fast which thou hast that no man take thy crown." From these considerations we derive an important conclusion; namely, that the one hundred and forty-four thousand, and the Philadelphia Church are identical. The one hundred and forty-four thousand sing a new song before the throne, which no man but themselves can learn. Rev. xiv, 3. Chap. xv, 2, 3, reads, "And I saw as it were a sea of glass mingled with fire; and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works, Lord God Almighty: just and true are thy ways, thou king of saints." The song of Moses was the song of the deliverance of the children of Israel from Egyptian bondage; so the song here brought to view is the song of the deliverance of those who get the victory over the beast and his image. Can any man learn this song but those who are thus delivered? They cannot; for they will have neither the experience nor deliverance to celebrate. This is sufficient to establish an identity between the 144,000, and those who get the victory over the beast, his image, his mark, and the number of his name. But the conflict between the beast and the saints of God is the last conflict they will pass through in this mortal state, and it is incurred on account of their keeping the commandments of God; therefore the one hundred and forty-four thousand are the commandment-keepers, the living church which will be found on the Lord's side in the great battle, [Rev. xix,] and be delivered at the appearing of Jesus. This will appear still more evident when we take into consideration the connection between the thirteenth chapter of Revelation, and the first five verses of chapter fourteen. In the last portions of chap. xiii, is shown the issue between the beast power, and those who will not yield to its infamous decrees. The sentence of death goes out against them, with all earthly power to enforce it; but the record does not leave them thus; and the chapter should not end here: we take one more step in the chain of prophecy, and behold a Lamb stands on mount Zion, and with him an hundred and forty and four thousand. Who are these? Are they not those who a moment before we saw under the power of the beast, now enjoying their season of triumph and victory? The one hundred and forty-four thousand are redeemed "from among men," the first fruits unto God and to the Lamb. Rev. xiv, 4. They cannot then be among the dead and come up by the resurrection; for a redemption "from among men" is not a resurrection (exanastasis) "out from among" the dead. Phil. iii, 11. They who are redeemed from "among men" must therefore be those who are alive at the coming of Christ, who will be changed in a moment, in the twinkling of an eye. Such are the hundred and forty-four thousand. But, says one, does not their being called the "first-fruits" denote a resurrection? We answer that this does not refer to the type—the "sheaf of the first-fruits of the harvest," which the priest was to wave before the Lord on the morrow after the Sabbath. Lev. xxiii, 10-12. That was fulfilled in Christ. "Christ the firstfruits: afterwards they that are Christ's at his coming." 1 Cor. xv, 23. It will not help the matter any to take the position, as some have done, that they are one hundred and forty-four thousand infants, raised at the resurrection of Christ, and therefore with him the firstfruits of them that slept; for it does not read, Christ and one hundred and forty-four thousand, the firstfruits; but Christ in himself alone fulfilled entirely the antitype of the wave-sheaf. How then are they the firstfruits? Says James, [chap. i, 18,] "Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures." Those who are "alive and remain," who are prepared for translation at the second advent, who receive the seal of the living God prior to the pouring out of the seven last plagues, will be in this sense a kind of firstfruits unto God and the Lamb. They will be waiting in readiness for the great event, while the rest of the saints are calmly sleeping in their graves. The "latter rain," [Jas. v, 7,] will ripen them for the great harvest. "And in their mouth was found no guile; for they are without fault before the throne of God." Rev. xiv, 5. Compare this with Zeph. iii, 13. The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth. See also Rev. vii, 14, 15. The main, and perhaps to any mind the only serious, objection to the position here taken is the fact that the 144,000 were sealed "of all the tribes of the children of Israel," twelve thousand from each tribe. To show how this subject is regarded by some we will here introduce an extract from a pamphlet recently placed in our hands. The extract which we present is headed, "The 144 Thousand." The writer says: Various conflicting conjectures are afloat in relation to this company. The Bible reveals the following invulnerable facts: 1. They are sealed under the sixth seal, and "after" the heaven (has) departed as a scroll"—at the resurrection! 2. They are sealed exclusively from "all the tribes of the children of ISRAEL—twelve thousand from each tribe; hence they are not Gentiles. 3. They are spoken of in contradistinction to the "great multitude," which are sealed out of all nations, &c. 4. This seal is not conversion, as they are the "servants of God" before being sealed; hence it must be immortality: figuratively it is styled the "Father's name written in their foreheads." The "great multitude" get the same seal at the same time. Rev. iii, 12; xxii, 4. 5. They are to be "redeemed from the earth," or to be raised from the dead, and stand on mount Zion. 6. They are to sing a song that the "great multitude" can never learn, and "follow the Lamb whithersoever he goeth;" hence, they are Messiah's attendants and musicians. 7. They are the "firstfruits," (not the entire harvest,) of all the tribes of ISRAEL;" chosen to fill a peculiar station in the kingdom. From the above propositions we dissent, and will briefly present our reasons, remarking upon them in their order. 1. The sealing of the 144,000 must take place before the heavens depart as a scroll; for (1) the winds are held [Rev. vii, 1-3] till the servants of God are sealed; (2) after they are sealed the winds are loosed, and in them is contained the seven last plagues, [Rev. xvi,] the final judgments of God upon the nations; (3) this scene is followed by the appearing of the Son of man, when all the tribes of the earth shall mourn, and kings and the great and the rich and mighty and chief captains and bondmen and freemen shall call on the rocks and mountains to fall on them, and hide them from the presence of Him that sitteth upon the throne and from the wrath of the Lamb. Rev. vi, 15. Then will the Man of Sin be destroyed by the brightness of his coming, and certainly by that time the decree will have gone forth, He which is filthy: let him be filthy still, and he that is holy let him be holy still. Probation will be finished, and the cases of all will be decided. Where then is there a chance or a necessity for a sealing work? There is neither. 2. We regard the second proposition as the main spring of all other errors on this subject, Says the writer, "They are sealed exclusively 'from all the tribes of the children of Israel,' twelve thousand from each tribe; hence, they are not Gentiles!" and in another place in his tract he says: "And lest we should conjecture that spiritual Israel is meant, he proceeds to name the tribes from which they were sealed." Now who were, and who are, Israel? Much might be said on this subject, but we must be brief. Let us go back to the wilderness in the days of Moses: who were the true Israel then? those who rebelled and fell in the wilderness, or those who remained obedient and entered the promised land? Any one will answer, The obedient. Very well. When at a later period the ten tribes revolted from Rehohoam, and were finally carried away captive and removed out of the Lord's sight in the days of Hoshea, [2 Kings xvii, 1-23.] who constituted Israel then? It is claimed by some that the ten tribes were then lost, but will be found again in the last days. But the Bible tells us where they were carried; namely, "into Assyria . . . in Halah and in Habor by the River Gozan, and in the Cities of the Medes." 2 Kings xvii, 6. And it tells us moreover that77 before God thus drove them out from his presence on account of their rebellions, all such as set their hearts to seek the Lord God of Israel, out of all the tribes of Israel, disgusted with the idolatry of Jeroboam, came to Jerusalem to sacrifice unto the Lord God of their fathers. See 2 Chron. xi, 14-17. Then was not here a representation or a remnant from all the tribes of Israel that joined themselves to Judah? Certainly. But the Lord had compassion on the revolted tribes, and gave them space for repentance, sending them warnings by the mouth of his holy prophets; but as they persisted in their rebellion against him, he removed them out of his sight, and from that time they ceased to be the subjects of his peculiar providence, being no longer his covenant people. The true Israel, then, consisted of Judah, and those who joined themselves with Judah, "to seek the Lord God of Israel:" and it is no more proper to call the ten tribes Israel after they were cut off, and banished, as it were, from God's presence, than it would be to call those Israel who rebelled and perished in the wilderness. Further, we find, after the expiration of the seventy years' captivity, Artaxerxes giving a decree to Ezra as follows: I make a decree that all they of the people of Israel . . . who are minded of their own free will to go up to Jerusalem, go with thee. Ezra vii, 13. Hence we read in Neh. xii, 73, that all Israel dwelt in their cities, &c., and we are to bear in mind that the expression "all Israel" is never applied to one or two tribes only. The twelve tribes therefore, without controversy, were in existence from David to Christ. If it were otherwise how could the Scriptures be fulfilled? for Christ and the blessings of the gospel were promised to twelve tribes as well as to one. The inquiry now comes up. Who are Israel since the days of Christ? Paul likens the house of Israel to an olive tree, and addressing his Roman brethren, [Rom. xi, 17.] tells them that some branches were broken off, and they were grafted in. Who were broken off? All who rejected Christ. Who were grafted in? All the Gentiles who embraced the gospel; but they were then no longer Gentiles; they became Israel. Thus the olive tree was kept good. The true Israel therefore since the days of Christ are such as have embraced Christianity, whether they came from among the literal Jews, who were the natural branches, or from among the Gentiles; and there is no other Israel recognized either in the language of the Bible or in the purposes of God, during the gospel dispensation. Whatever promise or prophecy, therefore, concerning Israel can be proved to apply to the gospel dispensation, it refers to the christians of that dispensation and no one else. To illustrate: Suppose I have a tree, and purpose at some future time to transplant it in another field: Suppose again that before the time comes for me to do this, some of the branches are broken off and others grafted in and grow up a part of the tree: now whenever I wish to carry out my purpose and transplant that tree, what shall I do? shall I take the tree itself, or shall I go and gather up those old dead branches, and by inserting them in the ground, try to make them live again?! This is no more absurd than it is to apply prophecies which concern Israel at the present time, to the literal Jews, who, according to the conditions of the gospel, are now no part of Israel. All prophecies concerning the true olive tree, will be fulfilled in that olive tree, and not in the branches which have been broken off, and are withered away. With this agree the following scriptures to which the reader's careful attention is invited. Rom. ii, 28, 29; ix, 6-8; Gal. iii, 7-9, 20; Eph. ii, 13-22. Says Paul in Acts xxvi, 6, 7, "And now I stand and am judged for the hope of the promise made of God unto our fathers: unto which promise our twelve tribes instantly serving God, day and night, hope to come." How could Paul speak thus of his twelve tribes if they were not, in his day, in existence—ten having been lost, as some claim? Again, the epistle of James is written to those who are living when the "coming of the Lord draweth nigh," and who are required to be "patient" unto that event; nevertheless it is addressed to the "twelve tribes scattered abroad." Chap. i, 1. We need no better proof that the church living when the Son of man shall come is recognized as the twelve tribes of Israel. It is therefore an entire misapprehension to say that the 144,000 must be sealed from the literal Jews, because they are sealed from the twelve tribes of Israel. But says one, Why is then each tribe so distinctly specified? We also will ask a question: Why are there just twelve thousand from each tribe? The tribes of the literal descendants of Israel were not numerically equal, and if the 144,000 were to be sealed from them, why were they not sealed from each tribe in proportion to the number of that tribe? Were some tribes collectively better than others? The fact that there were the same number from each tribe, if it does not furnish any definite argument, at least favors the view that it is the Israel of the gospel dispensation which is here referred to. But independent of this, it is no more improper to apply the names of the twelve tribes to the gospel church, than it is to call it collectively, the children of Israel. So we see that the objection raised on this point is not half so formidable as it at first appears. From what has thus far been written, it will hardly be necessary to say much on the remainder of the extract above quoted. It is claimed in the fourth proposition that the seal with which the 144,000 are sealed is immortality. But we learn that the number are sealed before the winds are loosed, and the winds are loosed as the winding up of this dispensation; hence they are sealed before immortality is conferred, and therefore the seal cannot be immortality. But further, if the seal is immortality, all the saints who have ever lived, and not the 144,000 merely, would receive it at one and the same time; for we shall all be made immortal together at the appearing of Jesus and the resurrection of the just. There would then be no propriety in specifying 144,000 to be sealed. To sustain such a view it should read like this: "And I heard the number of them which were sealed, and there were sealed"—not 144,000 merely—but "a great multitude which no man could number of all nations and kindreds and people and tongues." The fifth proposition says, "They are to be 'redeemed from the earth.'" Further and more definite than this, they are to be redeemed "from among men." Rev. xiv, 4. If this means simply a resurrection from the dead, where is the propriety of designating the 144,000 as thus redeemed, when all the righteous dead will be equally so. Why did the writer rest his whole argument here on the phrase, "redeemed from the earth," when almost the next sentence reads, "redeemed from among men?" This expression can never be twisted into a resurrection from the dead; therefore it is passed in silence, and the attention of the reader made to dwell on a phrase, which he thought would have more of a semblance of supporting his position. Here is proof which cannot be doubted, that the 144,000, are those servants of Christ who will be alive at his appearing, be changed in a moment, in the twinkling of an eye, and caught up with the resurrected saints to meet the Lord in the air. May you, dear reader, be one of that exalted company. “And when the king came in to see the guests, he saw there a man which had not on a wedding garment; and he saith unto him, Friend, how camest thou in hither, not having a wedding garment? and he was speechless.” Matt. xxii, 11, 12. On this passage, Cobbin in his Descriptive Testament remarks: “In the east every one that came to a marriage feast was expected to appear in a handsome and elegant dress, which was called the ‘wedding-garment.’ This was frequently a white robe. Where the guest was a stranger, or was not able to provide such a robe, it was usual for the master of the feast to furnish him with one: and, if he who gave the entertainment was of high rank and great opulence, he sometimes provided marriage-robes for the whole assembly. . . . It must be remarked also that it was in a very high degree indecorous and offensive to good manners to intrude into this festivity without this garment.” With these facts before us we can easily understand the force of our Saviour’s parable. We can see why the man was speechless. It was usual for the master of the feast to furnish those with a robe who were strangers or not able to furnish themselves; therefore he might have had a garment if he would. His not being furnished was the result either of gross neglect, or a refusal to avail himself of the privileges within his reach. As teaching that spiritual lesson which doubtless by this parable the Saviour designed to convey to the minds of those who are preparing for the marriage-supper of the Lamb, we can also see its force. No man is obliged to go without the wedding-garment. We may have it if we will; for he who bids us is able to provide it for us. Our poverty, and weakness, and unworthiness are no excuse; for he takes us as we are, if we sincerely desire to come, and for poverty gives us riches, for weakness strength, and for unworthiness, forgiveness. If therefore we are found in the trying moment not having a wedding-garment, it will be either through our refusal to accept, or our neglect of the privileges of the gospel. So absolutely will the fault lie at our own door that a just God will be vindicated in casting us into outer darkness. Is not allusion made to the same subject in Zeph. i, 7, 8, where it says after speaking of the day of the Lord as at hand, that “it shall come to pass in the day of the Lord’s sacrifice that I will punish the princes and the king’s children and all such as are clothed with strange apparel?” Tent Meeting at Otsego, Mich.
By Joseph Harvey Waggoner; Merritt E. Cornell
This meeting was one of unusual interest. The social meetings were very spirited, and the feeling testimonies by Brn. and Srs. from Watson, Monterey, Allegan and Trowbridge were very encouraging to the lovers of truth in Otsego. The congregations were very attentive and the word had free course. Several of the first members of the Baptist and Methodist churches left their own meetings and attended at the Tent all day. Some have acknowledged the truth. May God help them to make haste and delay not to keep all the commandments. On First-day, P. M., five put on Christ by baptism. The scene at the water was heavenly and refreshing. Those baptized went on their way rejoicing. On Second-day morning, after a heart searching time in social meeting three more were baptized. It was intimated to us that some trouble might be expected from the wicked; but they were held because we trusted in the Lord. We were much encouraged to see those who made a profession of faith in this and previous meetings not only acknowledge the Sabbath, but also the necessity of entire personal consecration to God. Most of them, like Jacob, wrestled and prevailed, and we left them enjoying sweet peace in the gospel of Christ. We were especially cheered to see the young who professed the faith show a willingness to renounce the world by casting aside its follies and fashions, and putting on “modest apparel.” The Lord bless them with grace to overcome. We feel that the Lord is drawing near to his people and giving them victory. All praise to his name.
J. H. WAGGONER.
M. E. CORNELL. CHURCH ORDER
By J. B. Frisbie
7. RULE OF THE ELDERS.—When the apostles were about to transact any important business, they would call together the elders and church in a multitude: Acts vi, 2; iv, 29; xv, 6, 22, 30; xx, 17; xxi, 18. All dissensions on any points of difference were transacted in the presence of the church, as the fifteenth chapter of Acts shows. The rule that elders have over the church is very different from that Gentile kingly rule by which one man lords it over the people. Luke xxii, 24-27. And there was also a strife among them, which of them should be accounted the greatest. And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve; for whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth. But it is a kind of mutual government, they being subject one to another in love. Or it is of the nature of a kind father over his children to have them obey him in love for their own best good. As the father is at the head of his family, when he occupies his proper place, so should the elder be at the head of the church, to lead, to teach, and to see that there be order in all business meetings. To superintend or oversee, and judge or decide, all matters of differences according to the Bible. And unless he understands this part of his duty, he is not qualified for the office of an overseer in this respect. The Bible is the rule. The elders are the judges. But the church has the power to execute the penalty according to the word. So at last the Bible is the great constitution by which all must be governed. This will appear most evident when we give you the abundant Bible testimony. Matt. xxiii, 1-3. Then spake Jesus to the multitude, and to his disciples, saying, The scribes and the Pharisees sit in Moses seat: all therefore whatsoever they bid you observe, that observe and do: but do not ye after their works: for they say, and do not. Deut. xvii, 2-13. If there be found among you, within any of thy gates which the Lord thy God giveth thee, man or woman that hath wrought wickedness in the sight of the Lord thy God, in transgressing his covenant, and hath gone and served other gods, and worshiped them, either the sun, or moon, or any of the host of heaven, which I have not commanded; and it be told thee, and thou hast heard of it, and inquired diligently, and behold, it be true, and the thing certain, that such abomination is wrought in Israel: then shalt thou bring forth that man or that woman, which have committed that wicked thing unto thy gates, even that man or that woman, and shalt stone them with stones; till they die. At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. The hands of the witness shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you. If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the Lord thy God shall choose; and thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and inquire: and they shall shew thee the sentence of judgment: and thou shalt do according to the sentence, which they of that place which the Lord shall choose, shall shew thee; and thou shalt observe to do according to all that they inform thee: according to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall shew thee, to the right hand, nor to the left. And the man that will do presumptuously, and will not hearken79 unto the priest that standeth to minister there before the Lord thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel. And all the people shall hear, and fear, and do no more presumptuously. Num. xv, 32-36. And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the Sabbath-day. And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation. And they put him in ward, because it was not declared what should be done to him. And the Lord said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp. And all the congregation brought him without the camp, and stoned him with stones, and he died: as the Lord commanded Moses. Heb. x, 28-30. He that despised Moses' law, died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. When any matter came up that was "too hard" for the people to judge or know what was the right, they were required to call upon the priest or judge in Israel, and they should know what the sentence of the law should be in the case, and the people were to abide the decision. The people in all cases executed the punishment. As it was in the Old Testament times so we find it in the New Testament. It is for the church to enforce discipline in all cases. Paul says, "I have delivered unto Satan." 1 Tim. i, 20. (Or caused it, or ordered it.) He tells the church "to deliver—unto Satan." 1 Cor. v, 5. Remember them which have the rule over you, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation. Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief. Heb. xiii, 7, 17. "And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; and esteem them very highly in love for their work's sake." 1 Thess. v, 12, 13. "Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine." 1 Tim. v, 17. There were some elders that did not labor in word and doctrine. These were elder men and women in the church, not in office, but in age: as in 1 John ii, 13, 14. "Rebuke not an elder, but entreat him as a father; and the younger men as brethren; the elder women as mothers; the younger as sisters, with all purity." 1 Tim. v, 1, 2. Titus ii, 1-8. But speak thou the things which become sound doctrine: that the aged men may be sober, grave, temperate, sound in faith, in charity, in patience; the aged women likewise, that they be in behaviour as becometh holiness; not false accusers, not given to much wine, teachers of good things; that they may teach the young women to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. Young men likewise exhort to be sober-minded. In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity, sound speech that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you. This is clear testimony that the elders have a rule in the church. But what this rule is we are not here informed. Whatever that rule is, it must be in connection with, and in harmony with, the church. The younger members of the church should look to, and esteem the experience and age of the older members of the church in all rule or judgment bearing on the peace and prosperity of the church. The younger members of the church should esteem and call each other brother and sister, while the elders should be regarded as fathers and mothers. And would it not be well for the churches abroad to appoint at least one of their number, whose duty it shall be to have an earnest care for the little flock around them where they live, who may generally see that the meetings are appointed and led. One in whom the brethren have confidence, who may exhort, admonish, and watch for the best interest of the cause; who may have judgment, wisdom and piety, having their children in subjection. There used to be a number of elders and teachers in one church. Acts xi, 30; xiv, 23; xv, 2, 4, 6, 22, 23; xvi, 4; xx, 17; xxi, 18; James v, 14; 1 Pet. v, 1; Titus i, 5. From the best light we can gain, many of these teachers and elders were only voted in, as such, by the lifting of hands by the church or appointed by the directions of a traveling elder, as in Acts xiv, 23; Titus i, 5. These might not travel out and devote their time to the work as those who were set apart wholly to the work. The priests and pastors minister knowledge, and this should be one part of their duty. Jer. iii, 15. And I will give you pastors according to my heart, which shall feed you with knowledge and understanding. Mal. ii, 7. For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts. Now we come to the New Testament testimony. Matt. xviii, 15-18. Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily, I say unto you, Whatsoever ye shall bind on earth, shall be bound in heaven: and whatsoever ye shall loose on earth, shall be loosed in heaven. This scripture must be followed in all cases of personal offenses. Whatsoever is bound on earth is bound in heaven. When any brother is really guilty, and found so by two or three believing witnesses, and will not hear them, when this band of union is severed on earth between brethren, it will be between God in heaven and that offender. The weapons of our warfare are not carnal, but mighty through God to pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought of the obedience of Christ. And having a readiness to revenge all disobedience. 2 Cor. x, 4, 5, 6. "COULD'ST THOU NOT WATCH WITH ME ONE HOUR?"
THE night is dark; behold the shade was deeper
In the old Garden of Gethsemane,
When that calm voice awoke the weary sleeper—
Could'st thou not watch one hour alone with me? O, thou, so weary of thy self-denials,
And so impatient of thy daily cross,
Is it so hard to bear thy little trials,
To count all earthly things a gainful loss? What if thou always suffer tribulation,
And if thy Christian warfare never cease?
The gaining of the quiet habitation
Shall gather thee to everlasting peace. But here we all must suffer, walking lonely
The path that Jesus once himself hath gone;
Watch thou in patience through the dark hour only;
This one dark hour—before the eternal dawn. The captive's oar may pause upon the galley,
The soldier sleep beneath the plumed crest,
And Peace shall fold her wing o'er hill and valley,
But thou, O Christian, must not take thy rest. Thou must walk on, however man upbraid thee,
With Him who trod the wine-press all alone:
Thou wilt not find one human hand to aid thee—
One human soul to comprehend thine own. Heed not the images forever thronging,
From out the foregone life thou liv'st no more:
Faint hearted mariner! still art thou longing
For the dim line of the receding shore? Wilt thou find rest of soul in thy returning
To that old path thou hast so vainly trod?
Hast thou forgotten all thy weary yearning
To walk among the children of thy God? Faithful and steadfast in their consecration,
Living by that high faith to thee so dim,
Declaring before God thy dedication,
So far from thee because so near to Him? Can'st thou forget thy Christian superscription—
"Behold, we count them happy who endure?"
What treasure would thou, in the land Egyptian,
Repass the stormy water to secure? Poor wandering soul! I know that thou art seeking
Some easier way, as all have sought before,
To silence the reproachful inward speaking—
Some landward path unto an island shore. The cross is heavy in thy human measure—
The way too narrow for thine inward pride;
Thou must not lay thine intellectual treasure
At the low footstool of the Crucified. O, that thy faithless soul, one hour only,
Would comprehend the Christian's perfect life—
Despised with Jesus sorrowful and lonely,
Yet calmly looking upward in its strife. For poverty and self-renunciation,
The Father yielded back a thousand fold;
In the calm stillness of regeneration
Cometh a joy we never knew of old. In meek obedience to the heavenly Teacher,
Thy weary soul can find its only peace;
Seeking no aid from any human creature—
Looking to God alone for its release. And He will come in his own time and power
To set his earnest-hearted children free;
Watch only through this dark and painful hour,
And the bright morning yet will break for thee. Religion dispenses her choicest cordials in the seasons of exigence, in poverty, in exile, in sickness and in death. The essential superiority of the support which is derived from religion is less felt, at least it is less apparent, when the Christian is in full possession of riches, and splendor, and rank, and all the gifts of nature and fortune. But when all these are swept away by the rude hand of time, or the rough blast of adversity, the true Christian stands, like the glory of the forest, erect and vigorous; stripped indeed of his summer foliage; but more than ever discovering to the observing eye the solid strength of his substantial texture.—Prac. View of Christianity. If we ask for blessings and regard iniquity in our hearts, God will not listen to us. Let our hearts but be clean, and let our souls be full of holy, burning zeal; and it shall come to pass that before we call will God answer, and while we are yet speaking will he hear.