Earlier text: ParadiseTHE WORK OF THE LORD.
By A. C. Bourdeau
“CURSED be he that doeth the work of the Lord deceitfully,” or “negligently,” margin. Jer. xlviii, 10. There is no work in which we can engage that is so great, so majestic, so noble, so exalted, and so important, as is the work of the Lord. It is the work in the most eminent degree, and the only work in which we can engage successfully. It embraces everything that is perfect, holy, just, and good, in Heaven and in earth, and in all our thoughts, words, and actions. It comprises every virtue, and everything that is praiseworthy. “Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely whatsoever things are of good report; if there be any virtue, if there be any praise, think on these things.” Phil. iv, 8. It accords perfectly with truth, wisdom, justice, equity, and righteous judgment. And it is all done in love. This honorable and glorious work does not counteract, nor clash with, itself. Though at times it may bring to view a change of duties, and new requirements to be accomplished under different dispensations, and in different ages, it always keeps good what it has accomplished; and never tears down what it has once built up. There are but two kinds of work in which we can possibly be engaged. One is the work of the Lord, and the other is the work of Satan; and these are directly in opposition one to the other. All that is done by man is either for God or for Satan. “No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.” Matt. vi, 24. Those who serve mammon, or the world, serve Satan. Now those who have enlisted in the service of God, should do the work of the Lord acceptably. In this work it will not do for us to try to halve it. Those who labor thus, labor in vain. God will not accept of such a service. He requires the whole heart, and will accept nothing short of our entire service. We are not our own; we are bought with a price; therefore we should glorify God in our body and in our spirit which are his. All that we do in thought, word, or deed, we should do to the glory of God. 1 Cor. vi, 20; x, 31. But there are many professed Christians, even of those who profess to obey the law of God, who practically deny their faith. Their works do not correspond with their profession, and thus they misrepresent the work of the Lord. In practice they falsify the truth, and while they are deceived themselves, they deceive others also. “By their fruits ye shall know them.” However great their profession may be, relative to doing God’s service, if they neglect known duties, and knowingly practice that which is wrong, they are deceitful workers; instead of bearing the fruits of the Spirit, they do the works of the flesh; they are really engaged in the work of Satan, and rob God. “Be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.” Gal. vi, 7, 8. Many, from the minister in the pulpit down to the least member in the church, are not clear on this point. But I wish here to notice that part of our service to God, which may emphatically—in its most literal sense—be called the work of the Lord. I refer now to the work of the ministry, and to what is done by preachers and people, for the spread and support of the gospel, for the advancement of the cause of truth, to relieve the needy and the oppressed, etc. In this important work we should be very careful to deal honestly with our God. If we cherish pride, selfishness, and covetousness, in our hearts, and are negligent and deceitful in every respect, God takes cognizance of it all, and we incur his great displeasure. Those who are engaged in disseminating the light of truth, should not corrupt the word of God. We should always speak the truth in sincerity, as in the sight of God, renouncing “the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth, commending ourselves to every man’s conscience in the sight of God.” 2 Cor. iv, 2. As we have received mercy, we should not faint, nor be negligent, in warning the sinner, winning souls to Christ, and entreating those who are unbelieving and in a state of backsliding to become reconciled to God. And as we are but “earthen vessels,” and the excellency of the power is of God, and not of us, we should keep humble, and “preach not ourselves, but Christ Jesus the Lord,” etc. In bringing light and truth from the rich treasury of God’s word for ourselves and others, we should consider that God from whom all blessings flow, is supreme, and do all to his honor and glory. If we do otherwise we work deceitfully.133 God’s people should feel in duty bound to bestow of the means that the Lord has intrusted to their care, to help the cause, and to assist the destitute, etc. Great responsibilities rest upon us relative to the use that we make of our means. And it is as unsafe for us to deceitfully withhold from God what belongs to him, as it was for Ananias and Sapphira to hold back secretly a part of the price, or value, of their possessions, thus representing it to be less valuable than it really was. Again, when we have pledged to give to the cause according to a scriptural plan, we should be diligent in paying our vows to the Lord. God loves the cheerful giver; but for us to wait till we have served ourselves and the world, before giving to the Lord his dues, is wrong, and heinous in the sight of God and man. God save us! And may we ever be diligent in doing the work of the Lord acceptably; be faithful servants, that we may have his smiles, shun his displeasure, and at Christ’s appearing have it said unto us, “Well done.” Thoughts on the Book of Daniel.
Chapter III, (Concluded.)
VERSE 19. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abed-nego; therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. 20. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace. 21. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. 22. Therefore because the king's commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego. 23. And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace. 24. Then Nebuchadnezzar the king was astonished, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. 25. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Nebuchadnezzar was not entirely free from the faults and follies that ever beset an absolute monarch. Intoxicated with unlimited power, he could not brook disobedience or contradiction. Let his authority be resisted, on however good grounds, and he exhibits the weakness common to our fallen humanity under circumstances like his, and flies into a passion. Ruler of the world, he was not equal to that still harder task, of ruling his own spirit. And even the form of his visage was changed. From the calm, dignified, self-possessed ruler that he should have appeared, he betrayed himself, in look and act, the slave of ungovernable passion. The furnace was heated one seven times hotter, or, in other words, to its utmost capacity. The king overreached himself in this; for even if the fire had been suffered to have its ordinary effect upon the ones he cast in, it would only have destroyed them all the sooner. Nothing would have been gained by that means on the part of the king. But seeing they were delivered from it, much was gained on the part of the cause of God and his truth; for the more intense the heat, the greater and more impressive the miracle of being delivered from it. Every circumstance was calculated to show the direct power of God. They were bound in all their garments, but came out with not even the smell of fire upon them. The most mighty men in the kingdom were chosen to cast them in; not the most mighty as regards stature and strength, but the highest in rank and dignity. These the fire slew ere they came in contact with it; while on the Hebrews it had no effect, though they were in the very midst of its flames. It was evident that the fire was under the control of some supernatural intelligence; for while it had effect upon the cords with which they were bound, destroying them, so that they were free to walk about in the midst of the fire, it did not even singe their garments. They did not, as soon as free, spring out of the furnace, but continued therein; for, first, the king had put them in, and it was his to call them out; and, second, the form of the fourth was with them, and in his presence they could be content and joyful, as well in the furnace of fire, as in the delights and luxuries of the palace. Let us in all our trials, afflictions, persecutions, and straitened places, but have the form of the fourth with us, and it is enough. The king said, And the form of the fourth is like the Son of God. This language is by some supposed to refer to Christ. But it is not likely that the king had any idea of the Saviour. A better rendering, according to good authorities, would be “like a son of the gods;” that is, he had the appearance of a supernatural or divine being. Nebuchadnezzar subsequently called him an angel. What a scathing rebuke upon the king for his folly and madness, was the deliverance of these worthies from the fiery furnace! The Chaldeans worshiped fire; yet the fire slew its devotees, and spared its enemies. A higher power than any on earth had vindicated those who stood firm against idolatry, and poured contempt on the worship and requirements of the king. VERSE 26. Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abed-nego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abed-nego, came forth of the midst of the fire. 27. And the princes, governors, and captains, and the king's counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was a hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. 28. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God. 29. Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other God that can deliver after this sort. 30. Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon. When bidden, these three men came forth from the furnace. Then the princes, governors, and king's counsellors, through whose advice, or at least concurrence, they had been cast into the furnace, (for the king said to them, verse 24, did not we cast three men bound into the midst of the fire) were gathered together to look upon these men, and have optical and tangible proof of their wonderful preservation. The worship of the great image was lost sight of. The whole interest of this vast concourse of people was now concentrated upon these three remarkable men. All men's thoughts and minds were full of this wonderful occurrence. And how the knowledge of it would be spread abroad throughout the empire, as they should return to their respective provinces. What a notable instance in which God caused the wrath of man to praise him. Then the king blessed the God of Shadrach, Meshach, and Abed-nego, and made a decree that none should speak against him. This the Chaldeans had undoubtedly done. In those days, each nation had its god, or rather gods; for there were gods many and lords many. And the victory of one nation over another was attributed to the fact that the gods of the conquered nation were not able to deliver them from the conquerors. The Jews had been wholly subjugated by the Babylonians, on which account they had no doubt spoken disparagingly or contemptuously of the God of the Jews. This he now prohibits; for he is plainly given to understand that his success against the Jews was owing to their sins, not to any lack of power on the part of their God. His decree was good so far as it went; but it fell far short of what it should have been. While it forbade all speaking against the God of the Jews, it still permitted the nations to retain their false gods. While acknowledging the claims of the true God to respect and devotion, he should have prohibited idolatry, which was especially rebuked by the gracious dealings of God with his steadfast servants. CONVERSION.
By Jos. Clarke
The expression of Jesus to Peter, "When thou art converted, strengthen thy brethren," proves beyond a doubt that he considered the work of conversion a very thorough work; for Peter had been with him for years, had been commissioned to work miracles, and was his devoted follower, yet was in a sense unconverted. Peter's experience in his profane denial of Christ, his repentance, his experience at the resurrection of Christ, and his communion with him during his subsequent forty days' stay upon the earth, and the work of God on the day of Pentecost; all these means fully converted Peter, and fitted him to strengthen his brethren. From this expression about Peter's conversion, we must conclude, that the term conversion, in its best sense, as used by Scripture writers, means a deep and thorough work of grace upon the heart, a complete change of the current of thought, and the uprooting of the evil principle of the carnal mind, and the implanting of the good and holy principles of God, by the special influence of the Holy Spirit. At the present period of time, some very peculiar ideas have taken possession of the public mind in regard to conversion, which seem totally different from the view taken above, which may be summed up thus: At a series of meetings for religious purposes, or on some other occasion, perhaps in private reading, the anxious seeker for eternal life is exercised with unusual experience, which is evidence to him that his sins are washed away, and he is reconciled to God. He is happy and satisfied with the evidence he has, and ere long connects himself with some church, and has access to the ordinances of God's house, and settles down into the conviction that he is converted; looks upon himself as a child of God; is so viewed by others; is, perhaps, a tolerable example of morality, such as the age accepts; and having taken up his cross as it is termed, in social, secret, and family prayer, and having secured a pew at church, which is regularly occupied on Sunday, he considers himself a favorite of Heaven, and is as secure of such a position, as the man of the world is of his insurance in case of fire. Or, in other cases, the convert has had some very striking experience among the more excitable; and has attained very suddenly, perhaps, to complete sanctification; and has aspired to higher attainments than many others. And it may be, such experiences are often genuine, or often spurious, as the case may be; but in both cases, the subject of these experiences settles down into a state of complacent security, which the thunders of Sinai would fail to interrupt, unless the special influences of God's Spirit should tear away the veil of deception, which has become woven about the heart. We do not say that this is so, in every case; nor do we say that such ideas as these are openly preached. But practically, we affirm that this is as favorable a view of the Protestant churches as we can possibly entertain, although there exist honorable exceptions to this, here and there. But to the subject: What is this experience of the convert which he calls conversion? To this we answer, It is the first step in conversion (when genuine), as the child's first lesson in his primer, and alphabet, is the first lesson in his education. And as it would be folly for the child to consider himself a man of learning when he has learned a b c, so it is vain to consider such experiences complete conversion. It is necessary to take first steps; but the evil consists in stopping here, and looking back to this as a passport to future bliss. With this view, we may readily infer why so few of those who begin the Christian life ever attain to the goal of their ambition. This wretched mistake affects not only the nominal churches, but doubtless clings, with a greater or less degree of tenacity, to many of us who have embraced the present truth; having a blighting and withering effect, like an opiate. Though imbibed long ago, it is circulating still in the mental system, deadening and stupefying the moral powers. To convince a drunken man that he is drunk, to show to a lunatic that he is insane, is not more difficult than to convince such a man that he is still only partially converted, if at all; so that, in fact, he is worse off for his experience; for it has the effect only to delude him; not necessarily so, but Satan has stepped in to comfort and sustain him, which is, in fact, to harden and deceive and ruin the subject of said experience. For a Christian to stop and rest upon an old experience, is as fatal in one stage of his course as another, but is most likely to take place with those of short experience, and little knowledge of these things. An old experience properly appreciated, is in place. It is the a b c of Christian life; but as the school-boy presses on to higher branches, leaving the rudiments behind, for his juvenile friends, so does the intelligent Christian press on to higher and more varied attainments. Failing to do this, he must be content to see his class leave him behind in the race, while he remains a monument of stupidity, a Lot's wife, a pillar of salt, a warning to passers-by. What then is conversion? We answer it is a complete turning about from sin to holiness. Anything short of this, is at best, but a beginning, a partial work; but we will not despise small beginnings; no, the evil is, in considering such beginnings as the work of conversion complete. SEEKING THEIR OWN COMPANY.
By E. E. Sturges
MAN is a sociable creature, made for fellowship. God's people are a distinct people from the world. "Let ours [i. e., those of our fellowship] learn to maintain good works." Titus iii, 14. That of Peter and John are observable, Acts iv, 23. "Being let go they went to their own company." When among the ungodly world they made account that they were not among their own company, and therefore staid no longer than was necessary among them. There were inhabitants enough in the land of Canaan that Abraham might have associated with, but he knew they were not the company for him to be intimately connected with; and it is said of him, that he sojourned in the land of promise as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise. Heb. ii, 9. We find him indeed confederate with Mamre, the Amorite, and Eschol and Aner, his brethren, which presupposes more than ordinary acquaintance. Abraham had probably persuaded them to renounce their idolatry and worship the true God with him. Some of the ancient worthies have paid dearly for their acquaintance with the wicked, one of the most striking of which we read in the case of Jehoshaphat with the wicked king Ahab. 2 Chron. xviii. With such examples and warnings before us, what folly to seek society outside the fold of Christ. Our vocations in life necessarily bring us often into the company of unbelievers. With caution should we act before them, that they may see we have received of Christ and so walk in him. We see no danger of going among holy men. They will make us acquainted with no evil company, but rather will carry us to God where all comfort and happiness lies. God loves a life of pleasure. He takes pleasure in the graces of his saints. Ps. cxlix, 4. That man dishonors God who declares the way of righteousness and holiness to be an enemy of true pleasure. David says, Thou shalt make them drink of the river of thy pleasure." Ps. xxxvi, 8. Mark the phrase, river of thy pleasure. Our joy and pleasure will be of the same kind in which God himself delights. Oh! let us consider whither we are hastening. Is it not toward Mount Zion? and is it not to be feared if the company we keep will not go with us heavenward, we shall be led by them, and thus fall from our own steadfastness? Think of it friends, "what manner of persons ought ye to be in all holy conversation and godliness, looking for and hastening unto the coming of the day of God." 2 Pet. iii, 11, 12. DISCUSSION IN DORT, MICH.
By J. G. STERLING
In my last report, I stated to you that Bro. Strong and myself were laboring, for the time being, in the town of Dort. Just as we were about to close our labors there, Eld. Shepard, a Disciple minister, succeeded in getting the opportunity to occupy one evening in preaching an opposition discourse, to show, it was said, that there were two sides to the subject we had been presenting to the people. The sermon, and discussion which followed, commenced Tuesday evening and closed the following Thursday evening, holding three evenings. Eld. Shepard had previously made an effort to get up a discussion, which was not entered into, simply because he refused to take it to the village hall of Wayland, or other place, where a room of sufficient capacity could be obtained, that a fair chance might be given for all to hear. As it was, the school-house was crowded, and probably not one half who came were able to gain admittance. Eld. Shepard. Heb. xii. 2; “Looking unto Jesus, the author [margin, beginner] and finisher of our faith.” When did it begin? God says, at his transfiguration, Luke ix: “This is my beloved Son: hear ye him.” So, anciently, God said, “Hear, O Israel.” Deut. v, 1. But now we are to hear Christ, “that prophet,” Deut. “I am the true light,” i. e., now. “Our faith” is synonymous with “the gospel,” Rom. i, 16. “I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to every one that believeth.” God has no power outside of the gospel to save men. 1 Cor. xv, 3; “For I delivered unto you first of all, that which I also received, how that Christ died for our sins according to the Scriptures.” Hence we conclude that the death of Christ is the first thing in the gospel. Two prophets declare that the gospel shall go forth from Jerusalem (Reads from Isa. ii, and Micah. iv, and Luke xxiv, 47). Shows this fulfilled. “And that repentance and remission of sins should be preached * beginning at Jerusalem.” “Tarry ye in the city of Jerusalem until ye be endued with power from on high.” “In thee [Christ] and thy seed shall all nations be blessed.” Anything before the gospel does not belong to the system of faith necessary to our salvation. “I am alpha and omega.” Jesus is the beginner and ender of our faith, hence no law or system of laws belonging to a former dispensation has anything to do with us. Bro. Strong. I agree with my opponent that Christ is the beginner and finisher of our faith; but my faith is not so narrowed down, that I cannot reach back of the cross. Abraham had this faith, or “the gospel,” preached to him. Gal. iii, 8. “And the Scriptures, foreseeing that God would justify the heathen through faith, preached before the gospel to Abraham, saying, In thee and thy seed shall all nations be blessed.” Verse 16. Noah preached it to those in his day. 1 Pet. iii, 18-20. “For Christ * being put to death in the flesh but quickened in the spirit: by which also he went and preached unto the spirits in prison, which sometime were disobedient, when once the longsuffering of God waited in the days of Noah,” &c. Moses believed it—“Esteeming the reproaches of Christ greater riches than the treasures in Egypt.” Heb. xi, 26. We conclude, then, that it began back as far as Eden, even to the seed promised to the woman.134 From Eden to the cross, they showed their faith by offerings which typified Christ. So the argument based on not receiving any law or gospel back of the cross, is unsound. But God said, “Hear ye him.” And he said also (Deut. xxiii, 18), “And he shall speak unto them all I shall command him.” Query. Where has God commanded Him to abolish his moral law? Echo answers, Where? But will the Elder hear Him? “Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot, or one tittle shall in no wise pass from the law, till all be fulfilled.” Brother, you have a hard job here, overturning heaven and earth, before the law can be abolished. But we are told the gospel is powerful to save. Save from what? Sin. Sin? what is it? Transgression of the law. 1 John iii, 4. The gospel does not purpose to save us in our sins, but from our sins through obedience. Obedience to what? The commandments of God and the faith of Jesus. Eld. Shepard. 1 Cor. xv, 1–3: “Moreover, brethren I declare unto you the gospel * For I delivered unto you first of all, that which I also received, how that Christ died for our sins, according to the Scriptures.” The gospel commenced at the cross and no where else. Any system that has not the death of Christ in it, will not prove salvation to us. There was not one spiritual blessing under the former covenant, but all centered in the cross. Answer. Paul delivered unto them first of all, what? The gospel, that Christ died. What did he die for? Our sins; and not for ours only, but for the sins of the whole world. They had transgressed the law of God, and as man has no saving influence in himself, neither has the law that he has transgressed. Christ has therefore offered himself to save sinners, and the honor of his Father’s law, but not to abolish that law. “No spiritual blessings under the former covenant!” Has God failed then to keep his promise to Abraham? Stephen said, “He gave him none inheritance in it; no not so much as to set his foot on. Acts vii, 5. Paul intimates that he looked for spiritual favors. Heb. xi, 10. “He looked for a city which hath foundations, whose builder and maker is God.” Eld. Shepard. Christ is the mediator of a will. “A testament (i. e. will) is of no force while the testator liveth.” Hence, to get any of the benefits of the gospel, we must come this side of the cross. There never was a sin remitted till the death of Christ. Heb. x, 4: “For it is not possible that the blood of bulls and goats should take away sins.” We have no right to go back of the cross for anything. All the commandments of the former dispensation are forever and eternally abolished, taken out of the way, nailed to the cross. Ans. “No right to go back of the cross for anything,” and yet Eld. Shepard goes there to get several of the commandments of his new law; e. g., “Hear ye him.” “A new commandment I give unto you,” &c., and “Whatever ye would,” &c., are all given before the cross. Again, he says, “All the commands of the former dispensation, forever and eternally abolished;” yet he drags nine of them over into this dispensation. But how about the law of God being abolished? Will Bro. S. obey his new law, and “hear him.”? Matt. v, 17: “Think not that I am come to destroy the law, &c. I am not come to destroy, but to fulfill.” Evidently, the elder does not distinguish between the “law of commandments contained in ordinances” “which was contrary to us” which was nailed to the cross, and taken out of the way, Col. ii, 14, and the law of God, the royal law which James affirms that it is a sin to transgress, James ii, 8–12, and which Paul declares is “holy, just and good.” Eld. Shepard. Christ did not destroy the law, he fulfilled it,—to fulfill is to fill full—hence to do away—to expire by limitation. Christ fulfilled the law, and made it honorable, that it might die an honorable death. It expired at the cross. Answer. Let us try our brother’s use of terms: Fulfill is to fill full—hence to do away! Matt. iii, 15. “Suffer it to be so now, for thus it becomes us to fulfill fill [i. e. do away] all righteousness. James ii, 8: “If ye fulfill [do away] the royal law, ye do well.” Again he says, The old law “expired at the cross.” When was the new given? According to his own showing, last evening, it was at Jerusalem, on the day of Pentecost, fifty days after the death of Christ; hence the world was left fifty days without any law! Eld. Shepard. Bro. Strong gains no advantage by asserting that the world was fifty days without a law; for as the Jews did not believe it, they considered themselves amenable to the old law, so it is just as well as if they were; and as the disciples were not disposed to do evil, it did them no harm. If he will read Matt. xxvii, 51, “And behold the veil of the temple was rent in twain from the top to the bottom,” he will discover that God had forsaken the sanctuary, and the law, and yet he persists in asserting that it is still in force. Ans. If the earthly sanctuary was forsaken, it does not appear that the law was. Paul asserts that the earthly sanctuary was only a pattern of the heavenly, and John saw the heavenly, and there, in its proper place, was the law. Rev. xi, 19: “And the temple of God was opened in Heaven, and there was seen in his temple the ARK of his TESTAMENT.” Doubtless I have followed the arguments till I have occupied all the space allowable, but will mention a few other important points. In answer to quotation and application last made, Eld. Shepard argued that the law was transferred to Heaven to judge the Jews by, at the Judgment day, that the gospel would be the law for the Christian, and the conscience of the individual, the rule for the heathen, and the conduct of the world during the fifty days between the cross and the day of Pentecost, quoting Rom. ii, 14, “Are a law unto themselves.” He was shown in answer that they became a law unto themselves by the principle adduced in the next verse, 15, “which show the work of the law written in their hearts.” He said the law of God (ten commandments) was added because of transgression. When asked, To what added? and transgression of what? he said, “Added to Abrahamic covenant,” for transgression of whatever precepts God had given them previous to that time. He did not claim to know what they were, only as he learned by the Bible—the Sabbath, for one, for that seems to have been given at the exode from Egypt. There might be others, he did not know what in particular, any more than he knew what Enoch prophesied, except as he learned it from Jude. 2 Cor. iii, 7–18, was advanced as proof that the law “written and engraven in stone” was “done away.” The error, of course, was shown to be confounding the law, and the ministration of the law; the former being changed, the latter from its nature unchangeable. Rom. vii was advanced as another proof that the law (of God) was abolished, or dead. The argument and positions were thus: God was the first husband, the church the woman, Christ the second husband, the ten commandments the marriage law; the law dies, hence the first parties are released. The new law (gospel) comes in and joins the woman to the second husband (Christ). He was shown to be in a sad dilemma, for by verse 3, “So then, if while her husband liveth, she be married to another man, she shall be called an adultress.” He must either assume that his Creator was dead, or the church was an adultress. During the discussion, in order to make Christ a lawgiver, Eld. Shepard assumed that he (Christ) acted in the capacity of lawgiver and advocate between himself and man. Concerning the Sabbath, his positions were, that God kept it alone as a memorial of creation till the exode, that it was then given to the children of Israel as a memorial of their deliverance from bondage. Eld. S. expressed his fears, in his first discourse, that some one would have occasion for “all sorts of turning and twisting.” I have tried to give a synopsis of the main arguments, and am satisfied in my own mind, as doubtless others will be, on which side the turning and twisting was done. Many are familiar with the story of a distinguished prisoner, the duty of whose guard it was to watch him every instant through a little aperture in his dungeon door. The guard was often changed, but there forever was that glittering eye. When he slept, or when he woke, it was always upon him. And after a time, he tells us, it became the most intolerable element of his imprisonment. It was no friendly eye, and that made the burden greater still. Many prisoners have escaped from bondage, even when massive walls and iron bars inclosed them. Many more have beguiled the weary hours in planning or speculating on the possibility of their doing the same. But here such a diversion of the thoughts was quite shut out. Not a moment could he escape the gaze of that sleepless eye. The slightest suspicious movement would be sufficient ground for causing the rigors of his confinement to be increased. Oh, to escape for one-half hour from the presence of that watching eye! But months were lengthened into years, and still the watch went on. But there was another eye, just as sleepless, continually on the prisoner, of which no doubt he thought but seldom. It saw far more than the soldier guard. It saw the real man, the heart life, hour by hour.—The guard could only see the outer dress. The guard and those whose power he represented, could do but little. They had power only to kill the body, but that All-seeing One had “power to cast both soul and body into hell.” We cannot think too often of this sleepless eye which never, for an instant, is withdrawn from us. “Thou compassest my path and my lying down, and art acquainted with all my ways.” It is a fearful thought to135 the wicked, but one of the most precious to those who love God. “The eyes of the Lord are upon the righteous, and his ears are open unto their cry.” He that keepeth Israel shall neither slumber nor sleep.” But, oh! this eye “is strict to mark iniquity.” We may cover our sins from our fellow men, but they cannot be hid from God. Yet, how precious the thought that we may come to the crimson fountain, and wash them all away, so that we can be pleasing even to his searching eye. He will behold us without spot or blemish; because he looks upon us through his Son. Hasten to the fountain, while yet there is opportunity given. How canst thou refuse “To wash and be cleansed in his pardoning blood?” ORIGEN ON THE SOUL'S IMMORTALITY.
By JACOB HARE
Speaking of Origen, Neander says: “To the end of his life he was occupied with theological labors. When he was sixty years of age he now, for the first time, permitted his discourses to be taken down by short-hand writers. In what high consideration he stood with the churches of these countries is evident from the fact that on important ecclesiastical questions where it was difficult to come at a decision, the opinion of Origen was consulted by Synods of Bishops. A case of this sort in which Beryllus, the Bishop of Bostra, in Arabia, submitted to be taught by him, we have noticed on a former occasion. We may here mention, as another instance of this kind, that a controversy had been excited by a party among the Arabian Christians, who asserted that the human soul died with the body, and that it was to be revived only with the body at the resurrection,—an ancient Jewish notion. Perhaps too in those districts whose situation brought them into frequent contact with Jews it was no new doctrine, but the one which had prevailed there from ancient times. And perhaps it was first brought about through the influence of Origen, in whose system the doctrine of the natural immortality of the soul, which is related to God, held an important place, that this latter doctrine now became here the more general one, and the small party who still adhered to the old opinion appeared to be heretical; if the case really was that the prevailing voice had expressed itself thus early against them. Hence it is explained how the convention of a great Synod came to be thought necessary for the purpose of settling these disputes. As they could not come to an agreement Origen was sent for, and it was brought about by his influence that the opponents of the soul's natural immortality confessed and renounced their error.” Jew is a common term applied to the people of God, or Israel. See Webster. Our author admits in the above quotation that they believed that the soul died with the body, and that it was only made alive in the resurrection. That it was an old Jewish notion is very significant, inasmuch as the writers of the word of God were all Jews; that the Son of God, with all the apostles, and New Testament writers, were Jews. Hence the admission that it was the prevailing opinion in the Christian church, before Origen, would seem conclusive. FRANCES LAWSON
By Frances Lawson
BRO. SMITH: I would like to write a few words through the REVIEW, hoping that it may encourage some lonely one, as I am so often encouraged by the testimony of others, while passing through this waiting, watching, time. I know that we are surrounded with many evils that will prove a snare unless we reject them by faith and humble prayer. I think every church should know the situation of their scattered members. They are often sick, and treated with neglect by their unbelieving friends. Precious time is lost that might be spent in binding up the broken-hearted, and wiping the tears from weeping eyes. I had the privilege of attending the camp-meeting at Clyde. I still remember the solemn warning given to the people, by the servants of the Lord. How weary and sad I should feel, were I to be deprived of the good sermons that come in the REVIEW. I thank God and his faithful servants for the REVIEW. It is a welcome messenger to me. To the lonely ones I would say, our lives are made up of duties and trials; let us never mind the scoffs and scorns, of this world. “Satan cannot take from us, though oft he has tried,
The soul-cheering promise, The Lord will provide.”
Let us lean on the promises of God, they will never fail us. Some of you may be in the furnace of affliction. The flames will not hurt you, “God only designs the dross to consume, and the gold to refine.” When our work is done, he will take us out of the furnace. Let us not be discouraged when our faults are set before us in the straight, pointed testimonies. Let us believe it is from the Lord, designed for our good. Oh! that we may all, by the grace of God, double our diligence, to make our calling and election sure! May the Lord help us to be perfect overcomers, and at last share in the joys of our Lord, is my prayer.