One must have courage in order to be a good Christian. When perfected in love, Christians have courage, for perfect love casteth out all fear. If it were not so, God's truth would not be held up to a scoffing and ridiculing world; for the enemies of his truth are strong and very powerful, and had the Christian nothing but his own natural strength to lean upon, the contest between truth and error would be but a weak one. But the Lord gives strength and courage sufficient for the task before the Christian: there are few working Christians who have not realized this fact.
The Lord, indeed, is the strength of his people; were it not so, the enemies of truth would long since have crushed them to the earth. Well may the opposers of truth tremble, as did the heathen of old, in arraying themselves against the God of Israel. Let the defenders of God's truth, then, take courage, fresh courage, knowing that the Lord will uphold and defend his truth and his people. The Christian has in all ages needed courage, but especially does it seem that the defenders of truth in this evil day and age need courage. And nothing is more calculated to inspire this needed courage than a strong love for the truth. This will give boldness to face the enemies of the truth which God would have declared to this generation.
God is converting men and women to this truth daily, to acknowledge, obey, and defend it. It takes courage, and it takes the help of the Lord. In doing so, we see ourselves arrayed against the mighty men in the eyes of the world, against the learning and the wisdom of the world, against the customs of the world, and against the customs and teachings of those who profess to be the light of the world and to be teaching the way of eternal life. Need the question be asked if it takes courage to face all this? Those who have tried it know; and they have a sympathizing heart for those who come out from the world, and take a stand for God's truth against such opposition.
Lonely one, farmer, mechanic, or whoever you are, you who have dared to go contrary to the traditions of your fathers, against the customs and teachings of the mighty and so-called worldly wise, you who, as it were, are standing alone, take courage, be firm, contend nobly for the right; there are those who know your discouragements; and more, much more, God knows them, and he knows how to sympathize. He can and will help. Let us then take courage, and become stronger and bolder in the Lord's work. Let us labor with more zeal and greater love until the Master appear. He that holds out faithful to the end shall receive the reward.
J. M. GALLEMORE.
Salisbury, Mo.
OUR ALMANACS.
By E. B. Lane
Everybody thinks they are good. I have heard but one fault found with them, and that is they contain no “up and down” phases of the moon for the people to plant their garden vegetables by, neither the signs of the Zodiac, by which they are guided in a similar manner. Nevertheless, they have sold well.
We commenced selling from house to house, but found this slow work, and therefore concluded to call congregations, and sell in them. Mrs. Lane spoke at these places, principally on the subject of temperance and health reform. At Harrisburg we had the free use of a Temperance Hall. We had a large audience; and a very favorable notice of the meeting appeared in the next week’s issue of their periodicals. At Mt. Crawford we had the Methodist church and an uncommonly large audience. Extra seats were brought in, and many still remained standing. The members of the Temperance Lodges marched in, dressed in their regalias, and seated themselves on reserved seats around the pulpit. Five gentlemen surrendered their tobacco. At Bridgewater the Lutheran church, a large house, was granted us. There were probably five hundred in attendance. Seven young men surrendered their tobacco. One lady, to encourage a gentleman friend to yield his tobacco, gave us her name to cease the use of coffee.
In our work with the almanacs we have had the free use of churches, halls and court-houses, and nearly all these have been filled to overflowing. At these meetings we advertised our periodicals, and distributed hundreds of copies, which were eagerly taken, and which were the means of obtaining a number of subscribers. With the help of Eld. Corliss and one or two others, we have disposed of seven hundred almanacs, for which we have received seventy dollars, allowing us about fifty dollars for T. and M. Society here in Va. We have between two and three hundred almanacs left, which we expect to dispose of, applying the proceeds in the same way.
I have been thinking what might be done each year with the almanacs if all take hold in earnest. Supposing each minister among us, during the months of November and December, call several congregations, give them a good, wholesome discourse on temperance and health reform; set before them the injuries done the public by the free distribution of medical almanacs, which advertise bitters that will intoxicate as readily and thoroughly as rum itself; tell them that in purchasing the Health Almanac, they make an advance move in the cause of temperance by crowding out the medical almanacs; also that the means shall be applied on a tract fund through which temperance tracts shall be distributed; explain the workings of the T. and M. Society somewhat,—if this be done, there will be no difficulty in selling them readily at full price. Mrs. Lane has demonstrated this in several discourses given in Michigan and Ohio this season.
Some of our brethren are saying that they cannot sell the almanacs in their Conferences. If we can sell them in this State, and contend with “hard times,” with the free distribution of medical almanacs, and dispose of the most of them in January and February, I think our brethren can sell them anywhere. Put them at full price, and push them out. They are a good thing, and no one need be ashamed of them. There is no need of losing several thousand dollars each year, which might be saved. It is easy to talk, I know; but having demonstrated our proposition this year, and last year also, we speak with confidence. Pardon us for speaking at all. May God help us all to prove so faithful that the “Well done” can be said to us.
E. B. LANE.
THE LOVE OF CHRIST.
By C. W. Stuttle
HOPE will make men strive, and fear will make them tremble; but love alone will awaken love. Wheresoever the love of Christ pours itself like a flood of light into the soul, it draws all things after it by its irresistible attraction. It drew Peter, James, and John, from their boats and kindred, Nathaniel from his shade and solitude, Matthew from his custom and commerce, Mary Magdalene from her sins, Saul of Tarsus from his deeds of blood, and converted impetuous Peter. Other emotions rise and fall in their power to constrain. They come and go, are fainter and stronger, fitful and capricious; but the love of Christ never faileth.
And this love has encompassed our pathway through life,—from infancy to childhood, from childhood to youth, and from youth to manhood. Whether in sunshine or shade, darkness or light, sorrow or joy, sickness or health, He is ever near us, and by his love, drawing us onward, ever looking upon us, and seeing our intentions before he beholds our failures, knowing our desires before he sees our faults, cheering us to endure great things, and yet accepting the least, inviting our poor service, yet content with our poorer love. He has bound up our broken hearts, consoled the mourner, upheld the sinking, visited the home of the lonely and the hiding place of sorrow, the couch of sickness and the pallet of the dying. Oh! the hight, depth, length, and breadth, of the love of Christ! It shall bear thee safely to the end, and shall sustain and waft thee gently to the eternal shore.
C. W. STUTTLE.
Vernon, Shiawassee Co., Mich.
ANECDOTE OF CARLYLE.
The curious and “troublesome” style of Carlyle is said to be quite in contrast with his simple, straightforward way of talking. Hatred of sham is one of his notable characteristics. One evening at a small literary gathering, a lady famous for her “muslin theology” was bewailing the wickedness of the Jews in not receiving our Saviour, and ended her diatribe by expressing regret that he had not appeared in our own time. “How delighted,” said she, “we would all be to throw our doors open to Him, and listen to his divine precepts! Don’t you think so, Mr. Carlyle?”
The sturdy philosopher, thus appealed to, said, in his broad Scotch:—
“No, madam, I don’t. I think that had he come very fashionably dressed, with plenty of money, and preached doctrines palatable to the higher orders, I might have had the honor of receiving from you a card of invitation, on the back of which would be written, ‘To MEET OUR SAVIOUR;’ but if he had come uttering his precepts, and denouncing the Pharisees, and associating with publicans and the lower orders, as he did, you would have treated him much as the Jews did, and have cried out, ‘Take him to Newgate and hang him.’”
The Room for Improvement
The largest room in the world is said to be the room for improvement.
REDEMPTION
By James White
THE primary signification of the word redemption is to purchase back, to release, to ransom. Theologically, redemption means the bringing back of that which was carried away in the ruin of the fall. When all was lost in Adam, the plan of complete redemption through Christ was instituted. That we may better understand the nature and extent of redemption through Christ, we will first consider what was lost in Adam.
1. Innocence and purity of character were lost in the transgression by the representatives of the race, and their offspring became the lawful prey of the author of sin. Their lost condition is expressed by the apostle in these words: “I am carnal, sold under sin.” Rom. 7 : 14. The plan of redemption proposes to save men from the condemnation and practice of sin in this life. The announcement of the angel to Joseph respecting the infant Saviour was that he should “call his name Jesus, for he shall save his people from their sins.” Matt. 1 : 21. And Paul, writing to the church at Colosse respecting Christ, says: “In whom we have redemption through his blood, even the forgiveness of sins.” Col. 1 : 14. The apostle also bears this triumphant testimony to the Romans: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” Chap. 8 : 1. The first stage in redemption is freedom from sin. And the accomplishment of this deliverance demands action on the part of the sinner, as verily as on the part of the Redeemer.
Repentance is demanded of the sinner. He must have a godly sorrow for his sins, and must forsake them before pardon of them can be granted, and redemption from them can take place. But he must first have a knowledge of the nature and extent of his sins before he can understandingly repent of them. And this knowledge is derived from the moral code which God has given as the rule of men’s lives. “By the law is the knowledge of sin.” Rom. 3 : 20. And has God no other mirror into which the sinner may look and see the imperfections of his moral character? In his personal experience the great apostle answers: “Nay, I had not known sin but by the law.” Rom. 7 : 7.
It is admitted that the Spirit of God and the gospel of the Son of God both act upon the sinner’s mind and heart in harmony with the law of God. But if these are the means, independent of the law of God, in his conversion from a life of sin to obedience and holiness, we should be able to read somewhere in the New Testament words like these: By the Holy Spirit is the knowledge of sin. Nay, I had not known sin but by the Holy Spirit. Or, by the gospel is the knowledge of sin. Nay, I had not known sin but by the gospel.
But as there are no statements in all the Bible that the Spirit of God and the gospel of Christ are the agents to give the sinner knowledge of his sins, and as Paul does say by the authority of the Holy Spirit that by the law is the knowledge of sin, the reader will acknowledge that the grand old moral code of Jehovah, given as a rule of life, is the means by which sinners may learn the nature and the measure of their sins. The beloved John defines sin in these words: “Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law.” 1 John 3 : 4.
The perpetuity of the law of God, transgressed, makes the death of Christ a vital and perpetual truth in the system of redemption to be set forth in the gospel of the Son of God as long as human probation shall last. This fundamental truth ranked first in the gospel preached by Paul. He reminds the church at Corinth of this fact in these words: “I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures.” 1 Cor. 15 : 3. And to the church of the Romans he makes the broad declaration: “Where no law is, there is no transgression.” Rom. 4 : 15. Take away the moral code, and sin is removed from the world, and Christ and his gospel are no longer needed.
But the glorious gospel of the Son of God presents Christ as now pleading the merits of his blood which was shed for our sins. This fact constitutes the highest evidence of the perpetuity of the law of God. It gives force to the grand truth, lying at the foundation of redemption, to be perpetuated in the gospel message to the end, as uttered by John in these words: “If any man sin, we have an advocate with the Father, Jesus Christ the righteous.” 1 John 2 : 1. The sinner needs an advocate with the Father, because the wrath of God is upon him for breaking the moral code given as the rule of his life. Our adorable Redeemer, who in love inexpressible shed his blood for the offending sinner, is his advocate with the offended Father. In the plan of redemption the sinner has to do with both the Father and the Son. He must first see the nature and extent of his sins by the light of the moral law, exercise true repentance toward its divine Author, and then the way is made ready for him to exercise a consistent and scriptural faith in Jesus Christ. With this agrees that portion of Pauline theology rehearsed by the great apostle in the presence of the elders of the church assembled at Miletus: “I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.” Acts 20 : 20, 21.
Away with the idea that the law of God alone can save the sinner, however carefully he may observe all its precepts. The law is the rule of conduct. It condemns the violator, and holds him guilty until he suffers the penalty of its transgression, or receives pardon through a mediating party. There is no redeeming power in law. If it were the province of law to redeem the transgressor of law, then Christ need not have died for our sins. The Jew is blind, to say the very least, in one eye. But away, away, with the heresy that men may be saved by Christ and the gospel while trampling the law of God under their feet. God gave Christ to the world because his law was as changeless and enduring as his eternal Self. And there was no other way to meet the demands of that law, and at the same time save the sinner, than that Christ should die, the just for the unjust.
The Christian who trusts in Christ for salvation while breaking the commandments of God, is suffering as great blindness as the Jew, though it be in the other eye. He dishonors both the Father and the Son, by making God’s moral government of trifling importance, and consequently the atonement of the Son of corresponding value. He is even flinging insult into the very face of Heaven in boasting of saving faith in the Son, while rejecting the commandments of the Father. But John sees a loyal army obedient and true, who are not swayed by Satan to the right or to the left. These have sight in both eyes. The prophet says respecting them: “Here are they that keep the commandments of God and the faith of Jesus.” Rev. 14 : 12.
It is when the sinner sees himself exposed to the wrath of God by the violation of the divine law that he feels his need of Christ, and casts himself upon his mercy as his only hope. And it is here that the repenting, confiding sinner finds pardon, peace, and joy in the Holy Spirit as he seeks for that fulness of grace there is in the Redeemer. His life is now in joyous harmony with the exhortation of the apostle: “And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God.” Rom. 12 : 2. And as he travels on in the Christian life, and reaches out by faith for complete deliverance from the power of Satan, and redemption from the dominion of sin, he reads his own experience in the triumphant words of Paul:—
“That ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness; giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son; in whom we have redemption through his blood, even the forgiveness of sins.” Col. 1 : 9–14.
This is redemption in its first stage. It is a deliverance from the power of darkness, and a translation above the corruptions of this world into the kingdom of Christ’s abounding grace. Bible conversion is a great change. When men are understandingly convicted of sin by the very moral code given as a rule of life, and are led to Christ as their only hope of pardon and eternal life, they will, with very few exceptions, remain steadfast, and grow in grace. Why so large a per cent of the fruits of the popular revivals of our day immediately fall back, is because they do not experience Bible conversion. The moral code is not applied as the measure of sin, preparatory to their casting themselves upon Christ as their only hope of redemption from sin.
Those who are really converted as they enter upon the Christian life will gain victories, add graces, and increase in spiritual strength, as they pursue their journey home to their eternal reward. This is forcibly expressed in 2 Pet. 1 : 5–11; 1 John 1 : 3–7. Our heart exults that we are able to bear testimony upon the best authority that the sinner may repent before God of the transgression of his law, and may find in Christ a complete Redeemer. His heart and life may be in harmony with the law of God and the gospel of Christ, and in fellowship with the Father and the Son. He may walk in the light as God is in the light. He may be cleansed from all sin, and pursue the path of light that leads in through the gates of the golden city, triumphant in the love of the Father and the Son. J. W.
In the year 52 A. D. the apostles assembled at Jerusalem to consider the question of circumcision. Many churches had been established among the Gentiles by Paul. Certain persons from Judea had visited these Gentile Christians, and having found them uncircumcised, they said to them, “If you are not circumcised according to the custom of Moses, you cannot be saved.” If they had found the Gentiles violating the Sabbath, without doubt this would have been the first subject of their censure. This is a fact worthy of notice, that we find in no part of Acts where the violation of the Sabbath is mentioned. The fact that these persons found no occasion to accuse the Gentile churches of violating the Sabbath, is a certain proof that the Gentiles could not be accused of this sin. The question concerning the observing of the Sabbath was not raised by the assembly at Jerusalem. But if it was true that Paul had taught the Gentiles to transfer the Sabbath to the first-day, or the abrogation of the Sabbatic institution, without doubt the person who raised the question concerning circumcision would have taken stronger measures against the abrogation of the Sabbath.
The observing of the law of Moses and circumcision was the subject of discussion by the council. We will now show that that law is the ceremonial law and not the moral law of the ten commandments. 1. Because that Peter in this discussion called this law a yoke which neither their fathers nor themselves could bear. But, James, who presided over the council, teaches that the ten commandments are contained in the royal law, which is a law of liberty. James 2: 8-12. 2. This assembly decided against the authority of the law of Moses, or the ceremonial law; but James affirmed the obligation of all the commandments eight years after the council. James 2: 10. Paul also recognizes the same authority of the moral law in Rom. 3: 31. “Do we then make void the law through faith? God forbid; yea, we establish the law.”
3. One proof that the law of Moses was not the law of the ten commandments is the fact that circumcision is the part of the law of Moses which received the most attention from the council; but circumcision is not comprised in the ten commandments; and if it were true that the ten commandments are comprised in the law of Moses, then it could not be true that circumcision is the chief thing of the Mosaic law.
4. Finally, the things which were established by the council comprised not one of the ten commandments in whole. Those things were: first, things sacrificed to idols; second, blood; third, beasts strangled; fourth, fornication. Verse 29.
The first and last ordinances are contained in the second and seventh commandments; but neither one embraces all the things forbidden in these commandments. It is manifest that this council did not convene to discuss the authority of the ten commandments. But the persons who affirm that this council was convened to decide the authority of the ten commandments, if they were consistent with themselves, would be obliged to teach that the apostles have retrenched eight of the ten commandments, and the most important part of two others.
We say these things to show the character of the argument which is drawn from this chapter against the Sabbath. If this argument has any value, it destroys eight of the ten commandments. J. N. A.
AN INTERESTING OCCASION.
By Uriah Smith
On Sunday, Feb. 25, we had the privilege of speaking twice, forenoon and evening, to the people of Baltimore, Mich., where Bro. T. M. Steward has been giving lectures for the past six weeks, and a great interest is awakened in the minds of the people for ten miles around, in regard to the truths presented by S. D. Adventists. The Methodists have entered upon a crusade of opposition, and have just had the presiding elder from Kalamazoo upon the ground to kill the interest. The most he did was (1) to outrage the memory of John Wesley by taking square ground that the law has been abolished; (2) to set forth on the prophecies such an absurd position as that the stone of Dan. 2, which is to smite the image and become the fifth universal and eternal kingdom, is the United States; and (3) to thus just about double the interest in Bro. Steward’s lectures. It is all working well. Sunday evening, the Methodists started a protracted or revival meeting in the meeting-house about a hundred rods from the large school-house where our meeting was held. How many they had at the church we do not know, but a full half hour before the time appointed, the school-house was well filled. They continued to come till every available spot even of standing room was occupied, the speaker’s stand not excepted, so that it was hardly possible to make a gesture without hitting some one. The best of attention was given throughout, while we endeavored to show them where we stand in some of the most important lines of prophecy, and what events in the religious and political world are just before us.
Quite a number have already taken their stand upon the Sabbath as the result of Bro. S.’s labors, and there is prospect of a good and permanent work there. U. S.
I THINK our good brother M. wrote incautiously upon this text. The declaration that “Moses was not a priest” cannot be maintained. Reading Ex. 24: 4-6, all of chapter 29, and other like passages, we learn that Moses officiated in every act peculiar to priesthood. But we are not left to infer it from these passages. Ps. 99: 6 says, “Moses and Aaron among his priests.” This settles that point.
Again, by reading 2 Cor. 3, noting verses 6 and 14, we find there is a comparison of the two covenants (Gr., diatheekee), and the ministration therefore must refer to the priestly service under the two testaments or covenants. Moses is referred to because he was the first mediator, or priest, of the old covenant. He received the law, and erected and anointed the sanctuary, and thus he stood as the representative of that covenant, and the most prominent type of Christ of all who served under that covenant.
After carefully examining this subject for years, I am convinced that the translation of Prof. Anderson, quoted in the tract entitled, “The Ten Commandments not Abolished,” 1868, gives the true idea of the text. He regarded it as elliptical, and not as meaning that the ministration was written in the stone. As a matter of fact there was no ministration or priestly service so much as hinted at by the writing on the tables of stone. Other eminent authorities which I had not examined in 1868 confirm this view. Prof. Anderson has evidently consulted these authorities in making his translation. In the articles on the law, which it is expected will soon be published in book form, some of these authorities will be collated for the benefit of all.
As investigation brings out the light, it is clearly seen that opposers of God’s holy law have no advantage on 2 Cor. 3: 7.
As all may not have before them the quotation referred to, we copy from the tract, as follows:—
“Mr. Anderson, author of a translation which is becoming very popular among Disciples, regarded the expression in the first part of verse 7 as elliptical, and supplies as follows: ‘But if the ministration of death by means of a covenant written and engraven in stones,’ &c. Mr. Anderson does not pretend that the original contains these supplied words, as he places them in italics, but he doubtless does consider, and correctly too, we think, that the supply is necessary from the obvious fact that the word ministration cannot refer to that which was written on the tables of stone.”
J. H. WAGGONER
Oakland, Cal., Feb. 11, 1877.
ST. LAWRENCE CO., N. Y.
By Dudley Marvin Canright
I think that some facts with regard to this county will not only be interesting but profitable to the friends of the cause in New York. Much of this county is new, like northern Michigan, though some parts have been settled longer. It is a large county. The church at Bucks Bridge is one of the oldest churches in the cause. It has sent out enough Sabbath-keepers to the Western States to make a very large church. So the church at present is really small. One more small church was all there was in the county for many years. Some effort had been made in various places, but nothing of account was accomplished.
But some three or four years ago Bro. A. H. Hall, elder of the Bucks Bridge church, began to work in the Tract and Missionary cause. He went from house to house right among strangers, sold and gave away tracts, obtained subscribers for our papers, &c. He went again and again over the same ground, to nurse any interest that might be started. Soon many became deeply interested and anxious to hear preaching. But Bro. Hall was not a preacher. So Bro. C. O. Taylor came and helped him. A large church was soon raised up at Pierrepont. Then they went to Silver Hill, where they raised up another good church, though not so large. Bro. Taylor has also helped do a good work at Fine and in other places in the county and out of it.
Bro. Hall’s work also created an interest in Gouverneur and in the adjoining neighborhood. Bro. Wilbur went there with him, and a good little company came out. Bro. S. B. Whitney gained a few souls in laboring with the tent in the village, who joined with the others. In Hermon also the tracts have awakened an interest. Bro. Whitney went there with Bro. Hall, and a small company came out last season. Bro. H. H. Wilcox has raised up two companies in this county. He has done it mostly alone, and should be encouraged.
In all, there are now nine companies in this county; and many other openings are ready for the preacher. In every place where I have been, we have had crowded houses, and anxious hearers. While others have helped, as above stated, yet the untiring missionary work of Bro. Hall, before, during, and after the lectures, has contributed as much as all the rest to the success which has resulted. Much more has been accomplished in St. Lawrence County during the last three years, than in all the rest of the State.
Having been with Bro. Hall now for several months, it is no mystery to me how he succeeds. He is over sixty years of age, of very poor health, has but little education, no extra talent, and doesn’t claim to be a preacher. But he has faith in God and this message, a tender heart, and goes at the work with all his might. His satchel is always in his hand, full of books, tracts, and papers. As soon as he enters a house he begins his work. He talks with each member of the family personally, not in a general way, but right to the point.
He shows them his books, tells them which they need, urges them to buy, and, if possible, holds on till they take something. Then come the papers. They need them, they can’t do without them, they must have them. If they are Sabbath-keepers, they get no rest till they subscribe. Where he can’t sell, he lends books and then looks after them. He will visit with one family after meeting at night; then he is up early and off to breakfast with another family. So if he is in a church two days he will visit every family, and know all about them and where they need help. His preaching he does mostly in the prayer-meetings.
Now we have young preachers with good health, in the prime of life, with good education, and much more talented, able speakers, and yet they don’t accomplish one-tenth part what Bro. Hall does. A half dozen of them together do not bring as many into the truth as he does. Year after year they report either no church raised, or only a feeble one of eight or ten members.
Why is this so? The reason is no mystery. They do not take hold of this work with life, with energy, and a spirit of real earnest devotion. They do not get right down to the real hard work that insures success. They depend largely upon simply their sermons in the desk. They are too stiff and far from the people. They put on the minister altogether too much. They seem to think it beneath their dignity to peddle tracts from house to house. They visit in such an easy, aimless manner, that it moves no one. Where are their tears and groans and pleadings with God and the people? They are lacking.
Some of our preachers run from one school-house to another, from one village to another, without holding on anywhere long enough to secure success. As soon as the interest begins to drop, they stop—just when they ought to press the hardest. Hence I find innumerable places where a few discourses have been given, an interest started, and then left to die. Also most of the churches raised up are very small, numbering only eight to a dozen members. Go there, and you will find as many more who were once almost decided, when they were left to fall back. For instance, a preacher reports that ten have embraced the Sabbath, many are favorable, and that the attendance was good to the last, but that he now leaves for another field. In the name of the Lord, what did he leave for then? That is just the time he ought not to leave. Why don’t he hold on till his audience is either converted, or till they will not hear further? I have often preached to an audience till every one who would come any longer had embraced the truth. Those who come in last are frequently the best.
When the work is taken hold of in this State with the same energy and hold-on spirit that it is in other States, I confidently believe we shall see just as large results. What Bro. Hall has done proves this. What has been accomplished at Rome proves it.
We stayed eight weeks at Rome. Had we left even then, there would not have been half what there is there now, and they would have been weak and but half in the truth. Think of a minister’s leaving a place when ten or a dozen have simply begun to keep the Sabbath. They do not pray, have not been baptized, know nothing of the health reform, pay no S. B., &c. Another month’s work would set them right on these things, and add as many more to their number. Brethren in New York, let us face about, and go at the work like men in dead earnest. D. M. Canright.
NOTES OF THE DISCUSSION IN KANSAS.—THE KINGDOM.
By Dudley Marvin Canright
THIRTEENTH SESSION.
Eld. Shick affirmed that the kingdom spoken of in Dan. 2:44, and Luke 1:31–33, has already been set up in the past. To prove this, he read those texts stating that there was to be a kingdom of Christ, that Christ was to be a glorious king, that this kingdom was to fill the whole earth, that all things were to be subject to Christ, &c. Then he argued that this kingdom was established at Pentecost, and that Christ is now king, sitting upon the throne of David and ruling over the house of Jacob. A part of these propositions, of course, were very readily proved, but on others he of necessity made a total failure. In answer to him I took the following positions:—
1. That Christ has a kingdom now, and did have in the days of the apostles. Scores of scripture could be quoted in proof of this.
2. Christians are now in that kingdom. Col. 1:13; Rev. 1:9, &c. These scriptures state very positively that the saints were in the kingdom of Christ then.
3. But this kingdom is the kingdom of grace, or the preparatory kingdom, in which subjects are fitted up for the eternal kingdom. Paul says there is a throne of grace. Heb. 4:16. A throne supposes a kingdom; hence there must be a kingdom of grace.
4. This kingdom of grace has existed ever since the fall. Abel was in that kingdom. In the days of Moses, God said that his people should be a kingdom of priests and a holy nation. Ex. 19:6. So Paul says that Christians are now priests and kings. Rev. 1:6, 9. The gospel was preached to Abraham. Gal. 3:8. The church existed in the days of Moses (Acts 7:38); and they partook of the grace of Christ. 1 Cor. 10:1–4. Christians are built upon the same foundation that the prophets were. Eph. 2:14–22.
5. That this kingdom existed before Pentecost is very plainly shown by the following scriptures: “And from the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent take it by force.” Matt. 11:12. Then the kingdom of God existed in the days of John the Baptist, who was beheaded long before the day of Pentecost. “But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.” Matt. 12:28. The kingdom of God, then, had come at that time. “Therefore say I unto you, The kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof.” Matt. 21:43. Then the Jews had the kingdom of God previous to Christ’s coming, or else it could not have been taken from them. “Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you,” or rather, among you. Luke 17:21. Then the kingdom of God was there at that time. These, and many more scriptures, speak just as plainly of the kingdom of God as existing and being possessed by saints before, as it did after, the day of Pentecost. My opponent was not able to make any satisfactory explanation of this fact in harmony with his theory. In fact, the moment I took the position that there was a kingdom of God already in existence, it took the strength all out of his argument. He did not seem to expect me to admit so much.
6. At the first advent, there was only a more full development of that kingdom of grace, the same as there was of the gift of the Holy Spirit. Notice this fact particularly. The Spirit of God had always been in the world to strive with sinners, to enlighten saints, to confer miraculous powers upon the prophets, etc. Gen. 6:3; Neh. 9:20; 1 Sam. 10:10; Ps. 51:10; 2 Pet. 1:21; Luke 2:25, 26. Yet, notwithstanding this, Christ directly says that the Spirit was not yet given at the time of his ministry. “But this spake he of the Spirit which they that believe on him should receive, for the Holy Ghost was not yet given, because that Jesus was not yet glorified.” John 7:39.
Again: “Nevertheless I tell you the truth; It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. Of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth; for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will shew you things to come.” John 16:7–13.
Now these scriptures, taken alone, might lead one to suppose that the Spirit of God never was given to his people till the day of Pentecost; and yet we know that it was, because it is many times so stated. The fact is that Christ only spoke of a more full and copious outpouring of the Holy Ghost; and the same is true of all that is said about the kingdom of God as being at hand, coming at that time, &c.
8. At the second advent, Jesus will deliver up this kingdom which he now holds, and will then take his kingdom. 1 Cor. 15:23–28; Acts 2:34, 35; Rev. 3:21. These texts bothered the Elder very much. They were not at all in harmony with his theory. How to have the kingdom of Christ eternal, and still have it delivered up, how to have it endless, and still come to an end, was something he could not reconcile.
9. Christ in the flesh is to have the throne of David without end. Acts 2:29, 30; Isa. 9:6, 7; Luke 1:32–34; Ps. 89:19–36. These scriptures are very positive and very plain. In his flesh Christ must sit upon the throne of David; his reign is to be without end, to continue as long as the sun and moon in heaven.