p. 63 | Review and Herald, Vol. 20, No. 8. (7/22/1862)

A SPIRITUAL BODY.

By Uriah Smith

THERE is, says Paul, a natural body, and a spiritual body. 1 Cor. xv, 44. No one, we presume, believes in the existence of any person unless in his natural body or his spiritual body. Hence, believers in the conscious existence of man after death, hold that when he ceases to exist in this state, when he drops this mortal body, he at once commences his existence in the spiritual body, and this spiritual body is the same as "the house from heaven," of which Paul speaks in 2 Cor. v, 1. That man's future life is continued by means of this spiritual body is a well-defined view of Spiritualists, and all the believers in the immortality of the soul, are doubtless agreed in this.

This was the position of Eld. Jones in his late discussion with Bro. Hull at Charlotte, Mich. When arguing that Moses was literally on the mount of transfiguration, not by a resurrection, but by virtue of his immortal soul, or in his spiritual nature, he exclaimed with great emphasis, "You know there is a spiritual body, soma pneumatikon, as well as a natural body, soma psuchikon." His argument was that Moses was present on the mount in the spiritual body.

Now let us inquire further of Paul about this spiritual body. What is this body and when do we come into possession of it? Hear the apostle: "So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, soma psuchikon, it is raised a spiritual body, soma pneumatikon. There is a natural body, and there is a spiritual body." Paul is here talking of the resurrection of the dead, and declares that the spiritual body is the body that is raised. If, then, Moses was on the mount in the spiritual body, it follows as a matter of course that he had been raised from the dead; for the spiritual body is the one that is raised up from the grave. Eld. J. had been laboring hard to show that Moses had not been raised, since, if he had been, his case would furnish no evidence in behalf of man's consciousness in death. And when, from his own claim that Moses was present in the spiritual body, taken in connection with Paul's declaration that the spiritual body is the resurrection body, it was shown that Moses was there by virtue of a resurrection from the dead, his theology found itself, as the reader may imagine, in a very tight place. And how did he endeavor to free it from this embarrassment? In this way. Said he, "I said Moses was there with a spiritual body, not with his spiritual body!" Very well, that does not alter the fact that the spiritual body, as Paul declares, is the resurrection body, and so if Moses did not have his own spiritual body, it follows that the body of somebody else had been raised for him to take possession of! How this in any way helped his position, we are willing to leave immortal-soulists themselves to tell us. According to the proverb that one lie makes six more necessary, so verily it hath happened to the orthodoxy of our day; to extricate themselves from one absurdity, its adherents will plunge into half a dozen more, which are worse than the first.

Let the Bible student then hear in mind that the spiritual body, the only one that we ever have except the natural body, is the resurrection body, and that Paul recognizes only these two states of existence; namely, the natural body and the spiritual body. The one is the body in which we now live here, and the other is the body which we shall have after the resurrection from the dead. And between these two, or from the time that this mortal body is deposited in the grave, that is, sown in corruption, till it is raised in glory, and we obtain the spiritual body of which the apostle speaks, there is no conscious existence.

Verily, in the great doctrines of the word of God, even the wayfarer need not err. U. S.

"HAVE THE WORKERS OF INIQUITY NO KNOWLEDGE?"

By Roswell F. Cottrell

ANOTHER champion has taken the field. In the Crisis of Apr. 16, 1862, is an article headed, "Thoughts for the Thinking; or, The Law and the Gospel Contrasted, by Timothy Wheeler." From it we learn (if indeed we learn anything) that the law was given to sinners, in wrath, to make them worse; and that the gospel was given to saints, in love, to make them better. If this is so, the saints will not be likely to fall from grace; but what hope there is for the poor sinner, I cannot see. Hear him:

"The law was given to the sinner; the gospel to the saint." "The law was given in wrath; but the gospel was given in love." "The law makes worse; the gospel makes better."

Was David mistaken when he said, "The law of the Lord is perfect, converting the soul?" or does converting the soul make it worse?

Again this writer says, "The law was given to one nation; the gospel to all nations." Connect this with the former proposition and we have,

The law was given to the sinner.

The law was given to (but) one nation.

Therefore that nation were (the only) sinners.

Again,

The gospel was given to saints.

The gospel was given to all nations.

Therefore all nations are saints.

That "one nation," then, that God selected to be "a peculiar treasure above all people," must have been the greatest sinners, if not the only ones. He gave them his law, which makes men worse. What hope then can be entertained of the conversion of the Jews? No wonder that they have been a stiff-necked, gainsaying, and rebellious people. If Mr. Wheeler is correct, the gospel could never convert or regenerate them, or any other sinners (if there were any); for he says, "The law is addressed to the unregenerate man; the gospel to the regenerate man." Now since the law cannot convert the "unregenerate," but only makes him worse; and the gospel is not addressed to him, but to the "regenerate," what hope is there of any man's being converted that needs conversion? Christ "came not to call the righteous but sinners to repentance." But Mr. Wheeler's gospel is addressed to the "regenerate man." Therefore Christ did not preach it.

I can easily enough see that the law which "makes worse" is "bad news," as our friend affirms; but I fail to see how a gospel is "good news" which is addressed to no one that needs saving. Would it not be better to consider man—the sinner—a single entity, and address to him both the law and the gospel? Thus: "Repent and believe the gospel"—repent of your sins, which are your transgressions of the law, and believe the good news that you can be saved from them, and consequently from death; for "sin when it is finished bringeth forth death."

The law of which our writer speaks is defined. He says, "The law is written externally on stone; the gospel internally on the heart or mind." The Lord, in promising the new covenant, through Jeremiah, says, "But this shall be the covenant: . . . I will put my LAW in their inward parts, and write it in their minds." From the scope and tenor of our friend's article it is evident that his main object was to make it appear that the law written on stone is abolished. Says he, "The law is taken away; the gospel remains. Amen."

But instead of proving the law abolished, he proves the gospel abolished. His next sentence before the one last quoted reads: "The law established is the gospel abolished." Paul says, "We establish the law." Therefore Paul abolished the gospel eighteen hundred years ago.

In short, the article under review is a perfect tissue of contradiction of itself and of the word of God. It is difficult to tell which have gone farthest in "progression," Spiritualists or Antinomians. The law of God is fact truth, Ps. cxix, 142, 151, and both classes are trying to abolish it. Would that the perfect, true, and righteous law of God were written in the hearts of some who profess to have the gospel there! It would save them a world of trouble, and enable them to tell a strait story.

"Have the workers of iniquity no knowledge?" Ps. liii, 4. "They have not known nor understood; for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand." "He feedeth on ashes; a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?" Isa. xlv, 18, 20.

It seems as though God withheld common sense from those who break his commandments. To notice every point of folly in said article would take more time and occupy more space than is demanded by such an inconsistent and confused jumble of contradictory propositions.

R. F. COTTRILL.

THE REVIEW AND HERALD.

By James White

"Sanctify them through thy truth: thy word is truth."

BATTLE CREEK, MICH., THIRD-DAY, JULY 22, 1862,

JAMES WHITE, EDITOR.

THE CAUSE.

By Editor

Good tidings from different portions of the field in regard to the prosperity of the cause, are most cheerful. A good work is being accomplished where several of our Tent companies are laboring. And this is not all—organization is doing a great work for our people. It is concentrating our forces upon the great objects of the message; viz., the work of preparation for each to fill his proper place in the church, and to extend the light of truth to others. Where the work of organization is taken hold of in earnest, the cause is going ahead; where it is not, the cause is crumbling. With pleasure we can report a growing prosperity in Michigan. It has seemed to us that God is greatly blessing the brethren in this State for cheerfully parting with several of their most efficient preachers to labor in other States. If the brethren in the States where they labor prize their efforts as they should, they too may share a great blessing.

Now is the time to work. Our national troubles bear a dark aspect. Trying times are coming. We repeat it—Now is the time to work. The future cannot be as favorable in many respects. Those who have slighted instruction, and are now in confusion, had better get into working order as soon as possible. The shaking time has come, and we rejoice to see it. The furnace is being heated which will purify the gold, and consume the dross.

TO CORRESPONDENTS.

By Editor

Don't write when you have nothing to say, or to send. We receive about thirty letters a day, and do not find time to read one in five of them. The Secretary reads them, unless they are too long and prosy, and puts into the editor's box only those letters which he must see.

Last week we drove out into the country twenty-eight miles, and Sabbath and first-day preached four times, and returned to our business without a day of rest, as other men have. We do the same this week, and after wading through the usual amount of business, on our return, prepare for the journey West, to meet a crowd and preach to them four times the very next Sabbath and first-day. How much time, think you, we have for reading and answering long communications relative to local matters we personally know nothing about? We are compelled to say to those who are tempted to write such communications for us to read, that they had better save their time, paper, ink, and postage, for they will not be read.

Let business matters be clearly stated, and as briefly as possible, entirely disconnected from all other matter. All articles for the Review should have written on them at the top of the first page, For the Review, and should be written in a free, plain, easy style, every word helping to express some clear idea. Write all you have to say as briefly as you can, and fully express your thoughts. Such articles are hailed with joy.

The Illinois Tent Meeting

By Isaac Sanborn; Wm. S. Ingraham

FROM THE ILLINOIS TENT.

BRO. WHITE: After a three day's journey from Elmwood, we reached this place where we expect to pitch the tent to-day.

Our tent meeting in Elmwood was a very interesting one. In the commencement the dragon host pressed us hard, yet we held on to the promises of God,

"I will be with you to the end;" and if ever the Lord fulfilled that promise he did to us in Elmwood. Just as soon as the ministers found that they could not meet us with argument, they sent to Peoria City for Eld. Lucenck, Methodist presiding elder, called the great champion of the West, as a debater.

He came and the propositions agreed upon for discussion were—1. "Do the Scriptures teach that the seventh-day Sabbath was made at creation, and is binding throughout the gospel dispensation?" Bro. Ingraham affirmed. Bro. I. in his opening speech of three-fourths of an hour, built such a fort of truth that his opponent with all his dignity and sarcasm (and he dealt in little else), could not remove one stone from the breastwork of truth which had been built by Bro. I. Eld. Lucenck first admitted the seventh-day Sabbath to be binding to the cross; but in his second speech he tried to prove that it was changed in the wilderness; and in his third speech he tried to prove that it was changed at the resurrection. Failing to do that, he then tried to prove that the Sabbath was lost in the days of Joshua. The fallacy of this was soon made manifest by Bro. I. before all the people.

2. The second proposition was—"Do the Scriptures teach that man is in possession of an immortal soul or spirit, capable of conscious existence between death and the resurrection?" Eld. Lucenck affirmed. Bro. I. denied. Eld. L. tried to prove his proposition by referring to the case of the witch of Endor, Moses at the bush, the thief on the cross, and the rich man and Lazarus. This last he reserved for an especial charge, but as is generally the case with such men, he stepped in front of his own battery, and therefore received the whole charge into his own theory. He said to Bro. I., "You attempt to prove that it is a parable; but we deny it." This of course compelled him to receive it as a literal narrative. This let him down so in the estimation of the people that he never recovered from it; and accordingly the next day afternoon he was sick, and sent in Eld. Kellan of Princeville to fill his place, and in the evening also, at which point the discussion closed.

The discussion having raised the interest of the meeting to a very high pitch, we continued the meetings a little more than a week after the discussion closed; and though times here for money are very hard, we sold about twenty-five dollars' worth of books, and send you eleven subscribers for the Review.

Last first-day after the forenoon meeting, we repaired to the water where several hundred people witnessed seven persons follow their Lord in the ordinance of baptism. We left twenty-five there keeping the Lord's Sabbath, a number of whom were with many others members of the Methodist church, who said they thought they should keep it. They appointed a prayer meeting among them on the Sabbath. May the Lord bless them, and send out others to go with them, is our prayer.

ISAAC SANBORN. WM. S. INGRAHAM.

P. S. According to appointment we pitched the tent in Gridley, and have preached three times to large and attentive congregations. Yesterday we had a heavy thunder storm which broke our tent pole about five feet from the ground, and tore the side wall in several places; but we have it up again, and expect to have meeting to-night and onward. We are expecting to have a discussion with a Disciple minister. The prospect here for good is flattering. May the Lord bless the word, and save the people is our prayer.

I. S. WM. S. I.

MEETINGS IN MICHIGAN.

By Joseph Bates

Bro. White:—After our meetings in Saginaw Co., reported in Review, No. 6, we held two meetings with the church in Owasso, Shi. Co. They seemed much comforted and strengthened in their organized, united state, to move forward with the remnant. July 4, came to St. John's, on the R. R. Here we found Bro. David Richmond anxiously waiting to convey us to his hospitable home in Greenbush, the place appointed for our meeting. He said that two members of the church

(sisters) were very sick, having but little hope of recovery. The sick were both confined in separate rooms in one house, and were very desirous that prayer should be offered for them, in accordance with the testimony of James v. The few brethren and sisters that bowed around the bed of the sick claimed the promise in Jesus' dear name, and Sr. C. R. was raised from her sick bed, dressed, and soon was moving around in the midst of her family and friends, praising God for what he had done, and also accompanied the praying ones to the bedside of her husband's mother, Sr. S. R., who, also in answer to prayer, was much strengthened, and blessed, and in the morning both were with their families at the breakfast table. After breakfast, Sr. C. R. rode a mile to the Sabbath meeting, and there testified to what the Lord had done, and continued through the day and evening being strengthened as she said all the time. The brethren and sisters enjoyed their meeting and were much encouraged. After mature deliberation, and listening to testimony on gospel order, and the reading of the Conference address on organization, they were happily organized. We also held two meetings on first-day in the village school-house in Greenbush, some five miles distant, where we had good attention to the word.

July 12, according to appointment, the Allegan, Watson and Pine Creek churches, in Allegan Co., met with the Monterey church, and were much disappointed in not seeing Bro. and Sister White, according to appointment. But when the matter was explained that the preaching Brn. of the Mich. tent had previously, without Bro. White's knowledge, appointed for him to preach in the tent the same day at Charlotte, we concluded that he had decided that more good for the cause could be accomplished by his going there than meeting with the churches in Monterey.

Our meetings commenced at 9 A. M., and closed with a solemn and interesting participation of the Lord's supper at 5 P. M. A social meeting in the afternoon was especially interesting and encouraging, by reason of the many strong and pointed testimonies respecting our present position in the last message for the world, and an unflinching determination to persevere to the end. The evidence is increasing that the Holy Spirit of God is operating on the hearts of his tried people, leading them to higher and holier ground to meet the coming storm.

Our next meeting was appointed to be held in Watson on the second Sabbath in August, with liberty to change it to Monterey if occasion required, by giving timely notice.

JOSEPH BATES.

Monterey, July 14, 1862.

POSTING UP.

By J. Clarke

It was suggested by a brother at the conference at Lovett's Grove, that we post ourselves, or become informed as to "the plan" of systematic benevolence which God prospers, and avoid "a plan" which is sure to fail.

I have been looking over the papers devoted to this subject, and I find a clear and accurate statement of Bro. White's practice, with his views on the subject, written out in full, in Good Samaritan, No. 5, Jan. 1861.

Perhaps some may have lost or lent this No. of the Good Samaritan, but in most cases we may find a copy among the brethren, or in some other way find what is the principle which Bro. White has recommended; for (as the old maxim has it), where there is a will there is a way.

There seems to be a stupidity, an apathy, in Ohio, on the subject of S. B. True, some are moving forward, but the movement is not a general one yet, as to system and thoroughness. Some churches are yet wholly in the back ground, and there are individuals who suppose themselves in the work, who have property, yet have either forgotten, or else never perused, Good Samaritan No. 5.

The fact is, if we want the work to prosper in Ohio, we must bring all the tithes into the storehouse, we must have our S. B. treasuries full to overflowing, must be zealous to find ways to do for the Lord.

Bro. White suggests a tenth of one's income as a general rule. Now if that is the present rule in Ohio, I think it must be that the S. D. Adventists in Ohio live pretty economically; and should providence deal

with us on this principle, truly our income for 1862, would be small. See Matt. iii, 8. A tithe means a tenth.—Webster.

We must have the means on hand, and have it ready. Says a brother, “We need not be in very great haste about S. B. movements just now, as we can borrow a hundred dollars from Bro. ——— for present calls.” Now this idea is all wrong. Good Samaritan, No. 5, which gives the approved plan, adopted by the church, was published Jan. 1861, and had the church moved forward then, in Ohio, on that plan, we should have had hundreds now on hand, or perhaps it might have been loaned to the S. D. A. P. Association. How cheering that would be, to have a loan of a few hundred dollars there. We could afford to donate half of it, and then have money left, after supporting the tent. See Testimony No. 6, pp. 17–21, also pp. 43–45.

But, says one, We have not adopted the plan till of late, at the organization. Well, if that is so, let us haste and redeem the time. Let us get into the habit of giving, setting apart the tithe (tenth), and let the person who gives think of what Malachi says, and pledge accordingly; looking up to our heavenly Father for prosperity.

Have you not noticed that God prospers those most who are liberal? At least, such are not left to want. Think of the promises to the liberal soul. Think how God blessed his ancient people when they came right up to the mark, voluntarily, cheerfully, each in proportion to his ability.

Time is hasting to its close. Mercy still waits a little—precious is the passing hour; for in it we may lay up a treasure above. Haste, then! Let us haste to do all that God requires; haste to fill this little but precious hour, with such deeds as shall cause joy in heaven, and make us friends in those realms where selfishness is abhorred, and goodness is honored. I wish I could speak all I feel. Lord, help us to arouse!

J. CLARKE.

RIGHTEOUSNESS THAT MAKETH RIGHTEOUS.

By M. W. H.

“And one land shall say unto another, is that righteousness that maketh a man righteous gone through thee?”

In my opinion this scripture inquiry is no idle or casual one, but should to-day come home with startling force to every heart, implying clearly as it does a time when “that righteousness that maketh a man righteous” is departed, and in its stead prevails a righteousness that effects not the inner, daily life; or, as Paul expresses it, “a form of godliness, but denying the power.”

It is the three-fold boast of the present age, that our world is progressing in wisdom, science, and goodness. Admitting the two first claims, let us look at the latter, ere we concede that; for is there not a tendency in some to personify this progress as the God who styleth himself, “I am that I am,” and whose attributes are from everlasting to everlasting.” O let not any mortal come down from the soul-inspiring belief in a personal God, to the drivelling substitute of making the idea of the pantheist his good.

But let us look at some of the outgrowings of this goodness, self-developing, and inherent in man. Every Christian will concede at once that prayer is no less a binding duty than a glorious privilege; yet, to enjoy the privilege, the duty must be performed,” for God will be inquired of by the house of Israel to do these things for them. And yet if we look into the gatherings for social prayer, in the various churches of our land, the vacant seats even of the vestry, suggests sorrowfully, Where are the praying ones? though on a pleasant Sunday there is no lack of those who, arrayed in goodly apparel, throng the house of God, ostensibly to worship the Lord of hosts. But why so many empty seats in the second service? Ah, the world is growing better, is it? Then here is the secret: the people perhaps are so good and wise as no longer to need but half the instruction, scriptural and spiritual, as formerly. Therefore it is fashionable to attend church but half a day. Of course there are reasons for not attending—who ever looked an excuse when one is desired! The discovery is also made that the afternoon can be more profitably spent at home. Profitably? How? Let each for himself answer, How? and if it be so, as he can unblushingly represent before himself or his fellow-mortals, then, perhaps, he may dare present it before Him at whose bar he must stand acquitted or condemned. M. W. H.

Malone, N. Y.

DID CHRIST DESTROY THE LAW?

By Jas. A. Smith

"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. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called least in the kingdom of heaven; but whosoever shall do and teach them the same shall be called great in the kingdom of heaven." Matt. v, 17-19.

When the subject of the law of God is presented to the people, there are many excuses framed by which to evade its force. Some contend that it was destroyed at the crucifixion; others, that it is binding yet, but that it only requires the seventh part of time to be kept sacred. It is not our object in this article to notice all the objections brought against us, but to prove that Christ did not destroy nor do away the law. While some are busily engaged in trying to prove the abolition of the commandments, we should be equally busy in trying to "do and teach them."

It is astonishing that men will "cast away the law of the Lord of hosts," and substitute in its place the "doctrines and commandments of men." The scripture at the head of this article is often referred to as proof that Christ destroyed the law. It is by some claimed that Christ came to fulfill the law, that is, destroy it; and hence we are under no obligation to observe it. They say that the word "fulfill" means to FILL FULL, abolish, or destroy; so then Christ destroyed the law. But does Matt. v, 17, 18 prove their position? Let us examine that passage and see. According to their definition of the word fulfill, the meaning of verse 17 would be: "Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to DESTROY!" Would not this be a contradiction in Christ's own words? It most assuredly would be, if this is the meaning of the word. Christ could not be made to contradict himself; but he did it here within the compass of a single verse, if the word fulfill means to destroy.

Having seen that this argument makes Christ contradict himself, and that it proves too much for the objector, let us now notice verse 18, and see if that does not prove too much for him also: "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 destroyed!" This is the meaning of this verse according to the objector's definition of the word fulfill. If then this is the meaning of this word, it proves that the law will not be done away until all be destroyed. How the carnal heart can pervert scripture. They here make another contradiction. They say the word fulfill means to destroy; so that, according to verse 17, Christ destroyed the law at his first advent. But if we carry out their definition of the word, it follows according to verse 18, that the law is to last till all be destroyed. Is heaven and earth destroyed yet? No, hence the law is binding yet. The objector can see at a glance that this proves too much for him, and that it therefore proves nothing.

With this brief notice of the objector's argument on the above passage, we pass on. We have shown what this scripture does not mean; now we shall endeavor to show what it does mean.

1. "Think not that I am come to destroy the law or the prophets. I am not come to destroy, but to fulfill." Verse 17. Christ's words are, "Think not that I am come to destroy." He would not even have us think he came to destroy the law. But some people now-a-days not only think he destroyed the law, but they loudly preach it wherever they go. The word "destroy" is from the Greek word kataluo, which Greenfield defines thus—"To destroy, to demolish, overthrow, render null and void, abrogate." Why cannot the people believe what Christ has said? He said he did not come to destroy the law or the prophets. Then most assuredly he did not destroy either. If Christ did destroy the law he did something which he said he did not come to do. It surely would be strange in the Saviour to say in his first sermon on the Mount that he did not come to destroy the law, and then in a few years afterward do this very work.

But what does the word fulfill mean? We have shown what it does not mean. Let us now inquire what it does mean. The word fulfill is from the Greek word plero-o, which Greenfield defines, "To fulfill, to teach, to preach." "To answer a law by obedience." Webster. "To ratify." Campbell. John and Christ fulfilled all righteousness. "And Jesus answering said unto him [John], Suffer it to be so now; for thus it becometh us to fulfill all righteousness. Then he suffered him." Matt. iii, 15. According to the objector's definition of the word fulfill, Christ and John destroyed all righteousness when "he suffered him." "Bear ye one another's burdens, and so fulfill the law of Christ." Gal. vi, 2. This the objector says is the gospel. Does the objector believe that the Galatians destroyed that law? or that Paul told them to destroy it? According to his definition, Paul commanded and they destroyed. What perversion! According to the objector, Christ destroyed his Father's law and the Galatians destroyed Christ's law; and hence the world has neither law nor gospel! God chose David to fulfill his will. Acts xiii, 22. Does the objector believe that God would choose any one to destroy his will? Which does the objector believe, that God chose David to destroy, or to do, his will? He will certainly have to admit that the word fulfill means to do, or to render obedience to a law or thing commanded, and not to destroy. If the word fulfill in the above passages does not mean to destroy, why should it have this meaning in Matt. v, 17, 18? The word fulfill in the above Scriptures does not, and can not, mean any thing else but to obey, or render obedience to.

2. "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." Verse 18. Here

Christ has declared that the law would not pass till all be fulfilled. Till what be fulfilled? There is something to be fulfilled before the law can pass away. Christ speaks of the prophets in verse 17. The prophets must surely then be included in that which is to be fulfilled before the law can pass away. But says one, Are not all the prophets fulfilled yet? We answer, They are not. We will notice some of the prophets and see whether they are yet fulfilled or not. In Isa. ii, 17-21, we have the scene of Christ's second advent portrayed. The loftiness of men shall be bowed down, the idols shall be utterly abolished, the wicked shall go into the clefts of the rocks and to the tops of the ragged rocks for fear of the Lord, and for the glory of his majesty when he ariseth to shake terribly the earth. The second advent is future, therefore this prophecy remains to be fulfilled. Isa. lxvi, 22, 23. "For as the new heavens and the new earth which I will make shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord." See also Jer. xxv, 15-33; Eze. xxxvii, 11-14; Dan. xii, 2; Nah. i, 10; Zeph. i, 14-18; Mal. iv, 1-3, &c. Have these prophecies been fulfilled yet? Certainly not. Hence the law is binding yet, because it is going to be in force till all be fulfilled. "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled." It seems that Christ meant in this passage that the heavens and earth should be a pledge that the law would not pass till all be fulfilled, that heaven and earth would pass first. We have proved that all these things have not been fulfilled, hence it must be that the law is binding yet.

3. "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." Verse 19. It must be that the "commandments" here spoken of, are the same as the "law" spoken of in verses 17, 18. The commandments spoken of here are certainly the ten commandments, because Christ's commandments had not come into existence yet; neither can he be speaking of the ceremonial law, because he did destroy that. But the law spoken of in this Scripture he said he did not come to destroy. Neither can it mean the blessings spoken of in verses 2-11, because they are not commandments. To show the difference between blessings and commandments, we will cite Rev. xxii, 14, which is another blessing Christ promised to commandment-keepers. It has been said that Christ broke the fourth commandment. If he did, he has fallen under his own penalty: "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called least in the kingdom of heaven." Or as Campbell translates, "shall be of no esteem in the reign of heaven." Does any one believe that Christ has fallen under this penalty? He surely has if he transgressed any of the commandments. He is "of no esteem in the reign of heaven." "Whosoever," includes every one. But if Christ destroyed the law, did he not "break one of these commandments?" and not only one, but all of them? And if the penalty for breaking only one, was to be of no esteem in the reign of heaven, what would it be for breaking all of them? "But whosoever shall do and teach them, the same shall be called great in the kingdom." Christ is numbered with the great. He is sitting on the right hand of the throne of the Majesty in the heavens, is high, and exalted, and lifted up. Surely he did not "break one of these least commandments." But do people in our days do and teach the commandments? Those certainly do not do it who go about preaching that the law is abolished, that it was nailed to the cross, and that we are under no obligation to observe it. They say there is no Sabbath, and they labor on the seventh day. Now do they do and teach the commandments? No. Therefore they are (or shall be) of no esteem in the reign of heaven. Hear what they say, then read Matt. v, 19, and see if they fulfill that Scripture. As for me I would rather do and teach the commandments and receive the reward, than to break them and teach men so.

JAS. A. SMITH.

Libertyville, Jeff. Co., Iowa.

THE VOYAGE OF LIFE.

Tossed, now, on life's rough, billowy sea, Mine eye, O Father, turns to thee; Dark clouds above obscure the light Of heaven's ray—serenely bright, And surging billows round me roll, Like death's deep waters o'er the soul, The eye turns vainly to the shore, My barque, once launched, returns no more. I know the ocean's farthest wave, Eternity's vast shore doth lave, And trembling, fearful, turn to thee, That thou my light and guide wouldst be.

Each rolling billow bears me on To reach that unseen shore beyond; I fear the wave, I dread the blast, Yet tremble while I speed so fast; And in my impotence would flee My God, my Saviour, unto thee.

Now life's stern DUTIES meet me here; I dare not yield my heart to fear, Dare not let go my barque's slight helm, Dare not forget the promised realm Where Christ has said, "I will prepare A place for you,"—He waits me there! Ah! can I yield to terror now? Can I forget my solemn vow Which left me, Father, in thy hand, And trusted all to thy command? My doubts and fears, O God, forgive, And let me in thy favor live! E'en now the clouds disperse—and light Beams sweetly, brightly, on my sight, And freshly girded for my task, Once more thy promised blessing ask— Then gladly stand my helm beside, And calmly brave the swelling tide.

Still tossed on life's rough billowy sea, Mine eye, O Father, turns to thee! Thy blissful presence gives me light, 'Tis heaven's own ray—serenely bright! The ocean's rolling, surging tide, But draws me nearer to thy side.

Extracts from Letters.

Bro. D. Chase writes from North Fairhaven, Mass.: "I rejoice greatly to hear through the Review of the increasing union and strength among the brethren that have been organized. May it go on unto perfection. It was the solid foundation of the unchangeable word of God that induced us to take the first angel's message, also the second and third. In the last we have the commandments of God and faith (or testimony) of Jesus. The testimony of Jesus is the spirit of prophecy, or spiritual gifts. Here my feet well nigh had slipped, but I thank the Lord that I have been led to see that it is an important part of God's immutable truth, that will test the remnant and lead them to forsake all their idols, such as tobacco, strong drink, opium, coffee, tea, jewelry, hoops, and all outward adorning except a meek and quiet spirit. In this may we increase more and more, till we all come to the unity of the faith."

Bro. O. Hoffer writes from Attica, Ohio: "I am still thankful to God for this glorious present truth. Of it I love to talk, for it is my hope. The Bible is to me a new and unsealed book. It is a lamp unto my feet and a light unto my path. I want to practice its precepts, be guided by its counsels while on the earth, and ultimately in the world to come, inherit everlasting life."

Sr. D. A. Eddy writes from Wethersfield, N. Y.: "I bless the name of the Lord for the light of his word. Surely it is a light to my path, and a lamp to my feet. It has been about three months since I commenced to keep the Sabbath of the Lord in sincerity of heart; and I find great comfort in trying to keep all the commandments of God. O who of us would wish to come short of eternal life! I have been stirred up in my mind to-day while reading the Review, to put forth more of an effort to be a daily, living Christian. I feel willing to be counted among that poor, and at present, despised, company who keep the commandments of God and the faith of Jesus; for Christ says, In this world ye shall have tribulation, but in the world to come life everlasting. What great consolation that is to the followers of Christ. I know that I have many imperfections, and I have not so much of the Spirit of Christ as I desire to have; but I am trying to cultivate a right spirit. I find the only way for me is to watch and pray, and strive to live by the moment. I feel that it is good to trust in the Lord, and though all the world and our nearest and dearest friends on earth forsake us, we have a friend that never will forsake us, unless we forsake him. O let us be faithful to this one friend, knowing that he is to be our Judge in the last day. O that we might realize the responsibility resting upon us who profess to be commandment-keepers. May God help us to let our light so shine that those around us may take knowledge of us, and see that we have learned of Christ."

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