IN our last, we noticed the two difficult descents which Mr. Edwards has to pass, in getting from the seventh day of the week down to the first day; first, that the Sabbath law requires the observance of no one day of the week in particular, but one seventh part of time; second, that the day of the Sabbath has been changed to the first day of the week.
But if the Sabbath law does not require the observance of any one day of the week in particular it is worse than folly to talk of the change of the day of the Sabbath. If the day of the Sabbath has been changed, then one day in particular is pointed out, and enforced by the fourth commandment, and another particular day should now be observed; otherwise there can be no change of the day of the Sabbath. Mr. Edwards takes two positions, totally destructive of each other. First, the position that the Sabbath law requires the observance of only a seventh part of time, but no one day in particular, destroys his other position that there has been a change of the day of the Sabbath. Second, a change of the day of the Sabbath shows that the Sabbath law points out some day of the week in particular. No one will deny that the Doctor, in his Sabbath Manual for all Christendom, has taken these two contradictory positions. His real positions are fairly stated in the following:
The Sabbath has been changed from the seventh part of time but no day in particular, to another seventh part of time and no day in particular; and this other seventh part of time and no day in particular, is the identical first day of the week, when our Lord arose from the dead!!
We think no one will call in question the Doctor's ability to manage a difficult point in theology. Perhaps no man can do better in gathering straws to support the Sabbath of tradition, than Justin Edwards has. It will be admitted that he has handled the subject artfully, while it must be conceded that he has an extremely difficult case to manage.
That the reader may better see the contradictory positions taken by the Doctor, we will place some of them side by side. He first takes the position that the Sabbath was instituted in Eden and there made for the entire race of man; and then talks of the "Jewish Sabbath" and the "Christian Sabbath," expressions not found in the holy Scriptures, which virtually contradict his first position.
"The second great institution established also in Paradise for the race, was that of the Sabbath."—p. 8.
"The reason which God gave on the tables of stone for keeping the Sabbath, was not a Jewish reason. It was one which applies alike to all men."—p. 15.
"Some contend that the Sabbath was made for the Jews only. But this is in opposition to the testimony of the Infallible Witness, the Lord of the Sabbath. His decision is, Mark ii, 27. 'The Sabbath was made for man,'"—p. 87.
"Men who call their first working day the second day of the week, and who, on the seventh day from that, keep the Christian Sabbath, do as really comply with the spirit and the letter of the fourth commandment, as men did who of old kept the Jewish Sabbath."—p. 91.
"All things, thus far seem to correspond with the idea awakened by prophecy, and realized in fact that this—and not the old Sabbath commemorating the physical creation, when he lay in the grave, and his disciples were scattered, each one to his own—was, in future to be the day for their religious rejoicing and praise."—p. 107.
SEVENTH PART OF TIME.
"The primary and essential idea in the numbers 'six' and 'seven,' as used in the command, is that of proportion. It marks the number of days to be devoted to secular concerns, compared with those to be devoted to rest and spiritual duties. 'Six days shalt thou labor;' and the next day, which of course, reckoning from the first working day, is 'the seventh,' thou shalt rest and not do any work. Men who call their first working day the second day of the week, and who, on the seventh day from that, keep the Christian Sabbath, do as really comply with the spirit and the letter of the fourth commandment, as men did who of old kept the Jewish Sabbath."—p. 91.
DEFINITE DAY.
"Are men now doing right in keeping the day of the resurrection of the Saviour, and the finishing of his atoning work for their salvation, as the Christian Sabbath?"—p. 101.
"The resurrection of the Redeemer, the assembling of his disciples, the manifestation of himself to them, the approval which he bestows upon them, the commission which he gives them, the Holy Ghost which he imparts to them—all give to this day, in the view of his disciples, a grand peculiarity, and strongly mark it for their future guidance."
—p. 105.
"In observing the first day of the week for religious worship, they followed no cunningly devised fable, but the known will of their Lord."—p. 112.
"It is my Way."
By James White
MANY people, when reproved for an improper word or action, excuse or justify themselves by saying, "It is my way." Is this a proper ground for justification? Let us see what the Scriptures say about it.
The Lord says, "Amend your ways," Jer. vii, 3. If our ways are not right they should be amended, and not justified. The weeping Prophet says, "Let us search and try our ways, and turn again to the Lord." Lam. iii, 40. The Lord calls upon us to consider our ways. Hag. i, 5, 7. By careful consideration our ways may not appear excusable.
But the fact that certain ways are our own ways should be no excuse for retaining them, but rather be a reason for rejecting them. If we would honor God we should not do our own way. Isa. lviii, 13. "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord." Isa. lv, 8. Of the wicked he says, "Destruction and misery are in their ways," Rom. iii, 16. In pleading with Israel he says, "Thou shalt remember thy ways and be ashamed." Eze. xvi, 61. The Psalmist asks, "Wherewith shall a young man cleanse his way?" and the answer is given, "by taking heed thereto according to thy word." Ps. cxix, 9. His own experience is given, in verse 104: "Through thy precepts I get understanding; therefore I hate every false way." The law of God is a detecter of false ways, therefore we should test all our ways by it. If they are not in harmony with this rule, let us not extenuate nor follow them, but "ask for the old paths, where is the good way, and walk therein." Jer. vi, 16.
J. H. W.
Baraboo, Wis., Aug., 1854.
GIFTS OF THE GOSPEL CHURCH.
By Editor
"And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." Eph. iv, 11—14.
When the design of the gifts is clearly seen, then the importance of this subject will be understood. They were given for the perfecting of the church of Christ. When the apostolic church was pure and holy, having just learned the gospel from the Great Head of the church, and having been baptized with the Holy Ghost on the day of Pentecost, the gifts of the spirit were given to them, for their edification and profit. And we have no Scripture evidence that they were designed for a limited portion of the gospel age, to be taken away from the church in a few years; but the proof is abundant that they were designed to exist in the church as long as the saints in their mortal state needed the teaching of the Bible and the Holy Spirit.
It is universally admitted that a portion of the gifts exist in the church at this day, such as "the word of wisdom," and "the word of knowledge," and no one denies that "pastors" and "teachers" were to be in the church until its perfection. Then if a portion of the gifts were to remain in the church, why not all of them remain? Why should the professed church of Christ pick out from that catalogue of gifts, so freely bestowed by the Great Head of the church, those that suit them best, and trample the others in the dust? It is sometimes asserted, by those who oppose the operations of the Spirit of God, that the gifts were designed for the apostles alone: but if this is true, then the church of Christ has been destitute of "the word of wisdom," "word of knowledge," and the gift of "faith," for about 1800 years, and those who have professed to be "teachers" and "pastors" have assumed a calling which ceased to exist at the death of the apostles. It is therefore very evident that all the gifts run parallel with each other; none of them ending before the rest, and that they were to extend quite through the gospel age.
The gifts were given for "the perfecting of the saints," and as the church is in an imperfect state they are all needed. They were to be employed for this purpose "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." The church has never yet reached this state of unity, knowledge, fullness and perfection: therefore the gifts should not be dismissed, until the object for which they were given is gained. It is admitted that they were necessary for the infant church in the days of the apostles, in confirming the covenant with "signs and wonders," and "gifts of the Holy Ghost." But let it be remembered that Paul's61instructions, relative to the gifts, were given full twenty-five years after the week of confirmation; therefore none should assert that the gifts of the Spirit were given merely to confirm the covenant. They were then necessary for that object; but they are tenfold more necessary now to bring together the scattered members of the body of Christ, and to perfect the church to stand in the great day of the Lord, and to be changed to immortality when Christ comes in his own, and in his Father's glory. If the apostolic church needed the gifts to enable them to stand in their peculiar trials, how much more are they needed in the perils of the last days, to prepare the church to stand firm in the time of trouble "SUCH AS NEVER WAS."
But why have the gifts of the Spirit been no more manifest in the church? We think the principal reasons are, first, because the church has been too blind to understand them, being almost destitute of the Spirit, and too proud to acknowledge them before the world, therefore has rejected those gifts, in which the Spirit of God is most manifested; and second, because many of those who have shared these gifts have made such poor use of them. Says St. Paul, "The natural man receiveth not the things of the spirit of God; for they are FOOLISHNESS UNTO HIM; neither can he know them, because they are spiritually discerned." 1 Cor. ii, 14. There was a striking example of the truth of this text on the day of pentecost, when the Holy Ghost was poured out upon the disciples. The multitude were amazed, some, "mocking, said, These men are full of new wine." But Peter shewed to them that those manifestations were a fulfillment of Prophecy, and the work of God. Whenever the church has become worldly, proud, destitute of the Spirit and blind, they have not been able to discern the things of the Spirit, and have looked upon the operations of the Holy Spirit with suspicion. And in many cases the cry of "mesmerism" and "fanaticism" has been raised.
But it is a lamentable fact that a great portion of those who have had any of the gifts of the Spirit of God bestowed upon them, have soon become exalted, and have fallen. Such is the weakness of human nature that God has to bring his people through the furnace of affliction in order to save them. He often withholds his rich blessings from his people, lest they make a wrong use of them and perish. It was necessary that the Apostle Paul should have a "thorn in the flesh," lest "through the abundance of the revelations" he "should be exalted." It has too often been the case that when the Lord has bestowed any great spiritual blessing, or gift upon any of his humble children, that the church, instead of carefully watching over them to see that they still kept humble, has heaped upon them compliments and flatteries, which in most cases have exalted and ruined the brightest lights set in the church.
If the Apostle had not had such an abundance of "visions and revelations of the Lord," he would not have needed a "thorn in the flesh." This proves that those on whom Heaven bestows the greatest blessings are in most danger of being "exalted," and of falling, therefore, they need to be exhorted to be humble, and watched over carefully. But how often have such been looked upon as almost infallible, and they themselves have been too apt to drink in the extremely dangerous idea that all their impressions were the direct promptings of the Spirit of the Lord. And how often has been the case that such have become self-righteous, puffed up, denunciatory, and finally gross fanatics, and the most efficient agents of the Devil to scatter wild fire, and to divide the flock of God. "Pride goeth before destruction, and a haughty spirit before a fall." Prov. xvi, 18.
We think it is a fact that many of the greatest fanatics in the land, have once shared largely in the gifts of the Holy Spirit, but by not having good instruction, they have fallen through pride. This has had a tendency to cause the sceptical and prudent to doubt all the operations of the Spirit of God. And in this last hour of Satan's triumph, when he calls to his aid mesmerism, mysterious knockings, &c., to deceive the people, if God manifests his power, and employs any of the gifts of the Spirit we may expect that a multitude of voices will be raised pronouncing it fanaticism, or anything save the work of the Spirit. But shall we sink in the mire of unbelief, and reject, or prize lightly the gifts of God's Spirit because some have made a bad use of them? God forbid. Men in their blindness and folly have dishonored every precious truth in the Bible, yet we shall not do well to think less of the Scriptures, or any portion of them, because many have made a bad use of them. Rather let the servants of the Lord preach the whole truth as revealed in the Word.
The gifts of the Spirit should all have their proper places. The Bible is an everlasting rock. It is our rule of faith and practice. In it the man of God is "thoroughly furnished unto all good works." If every member of the church of Christ was holy, harmless, and separate from sinners, and searched the Holy Scriptures diligently and with much prayer for duty, with the aid of the Holy Spirit, we think, they would be able to learn their whole duty in "all good works." Thus "the man of God may be perfect." But as the reverse exists, and ever has existed, God in much mercy has pitied the weakness of his people, and has set the gifts in the gospel church to correct our errors, and to lead us to his Living Word. Paul says that they are for the "perfecting of the saints," "till we all come in the unity of the faith." The extreme necessity of the church in its imperfect state is God's opportunity to manifest the Spirit.
Every Christian is therefore in duty bound to take the Bible as a perfect rule of faith and duty. He should pray fervently to be aided by the Holy Spirit in searching the Scriptures for the whole truth, and for his whole duty. He is not at liberty to turn from them to learn his duty through any of the gifts. We say that the very moment he does, he places the gifts in a wrong place, and takes an extremely dangerous position. The Word should be in front, and the eye of the church should be placed upon it, as the rule to walk by, and the fountain of wisdom, from which to learn duty in "all good works." But if a portion of the church err from the truths of the Bible, and become weak, and sickly, and the flock become scattered, so that it seems necessary for God to employ the gifts of the Spirit to correct, revive and heal the erring, we should let him work. Yea more, we should pray for him to work and plead earnestly that he would work by the Spirit's power, and bring the scattered sheep to his fold. Praise the Lord, he will work. Amen.
When the seventy returned, and told Jesus that the devils were subject unto them through his name, he said to them, "Rejoice not that the spirits are subject unto you; but rather rejoice because your names are written in heaven." See Luke x, 17-20. Jesus saw their danger, and gave them this caution to save them from exaltation. O, what an instructive lesson is contained in these few words from our Lord. By this we may learn that to possess the gifts of the gospel church is not so much a matter of rejoicing, but rather a cause of humiliation before God, and fear and trembling, lest a wrong use be made of them. But to have our names written in heaven, to know that God owns us as his, is a sufficient cause for any child of God to rejoice.
We say then, that one great reason why the gifts of the Spirit are no more manifest among us, is because the church is not humble enough to bear them. Will the Lord trust those whose affections are still attached to this world, and who have a large share of pride left, with the gifts of the Spirit? If he should it would be very likely to build them up in their errors, and ruin them. This he will not do. The latter rain is coming, and God is waiting to be gracious. The refreshing will come from the presence of the Lord, and it should be our concern to be ready for it, so as to share it largely.
"And it shall come to pass in the LAST DAYS, saith God, I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophecy, and your young men shall see visions, and your old men shall dream dreams. And on my servants, and on my hand-maidens, I will pour out in those days of my Spirit, and they shall prophecy. And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapor of smoke. The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come." Acts, ii, 17-20.
There are many things of importance to us in this prophecy quoted from Joel ii. 28-32; some of them we will notice. First, its fulfillment was to be in the last days. There can be no days later than the last, therefore the last days extend to the second advent, and we should expect the manifestations of the Spirit mentioned in this prophecy, until that event. We admit that a portion of the prophecy was partially fulfilled in the out-pouring of the Spirit on the day of pentecost; but it is not possible to show that it was all then fulfilled, therefore it is perfectly plain that the entire prophecy has a complete fulfillment in the "last days." Second, the signs in the sun and moon, the "wonders in heaven above, and signs in the earth beneath," were not seen on the day of pentecost. No one believes that they were. But it has been the unanimous and settled faith of those who have been looking for the Lord, that they were not seen until more than 1700 years after the day of pentecost. Third, there is no evidence that any of the disciples had visions on the day of pentecost, and it is not at all likely that any of them were asleep, dreaming dreams on that very exciting occasion. They were exercised only with the gift of tongues. Fourth, it will be seen by referring to Joel that this prophecy refers especially to the "remnant." "And it shall come to pass that whosoever shall call on the name of the Lord [when the saints cry day and night, Luke xvii.] shall be delivered: [delivered out of the time of trouble;] for in Mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. Chap. ii, 32.
Finally we see that the out-pouring of the Spirit, the gift of prophecy, and dreams, and visions, of the Lord, are to be sufficiently remarkable to constitute signs of the second advent, and that they are classed with the signs in the sun and moon; with "wonders in the heavens and in the earth." To the sceptic and worldly wise this sentiment will probably seem heretical; but when compared with Joel ii, 28-32; Acts ii, 14-22, it will be seen to be truth. Heaven and earth will pass away, but God's word will stand.
As God has ever distributed his spiritual blessings according to the necessities of his people, it is rational and right to conclude that the abundant manifestations of the Holy Spirit, mentioned by the prophet Joel, and the apostle Peter, were designed for the "remnant," just before they enter the "time of trouble such as never was," the "great and terrible day of the Lord." Before the world was drowned with the flood, God interposed, and Noah was instructed to prepare the ark. The Divine power moved upon the beasts, cattle, fowls, and creeping things, and they two by two, moved along into the ark with Noah and his family, "and the Lord shut them in." Just before fire and brimstone was rained upon Sodom and Gomorrah, two angels were sent to hasten Lot in his escape. God shewed signs and wonders to his people in Egypt, through Moses and Aaron. He also parted the Red Sea before them. When the powers of earth and hell were arrayed against Christ and his apostles, the covenant was confirmed by signs and wonders and mighty deeds of the Holy Ghost. And can we believe that the saints are to pass the perils of the last days, the time of trouble such as never was, unaided by the power of the Spirit? Certainly we cannot. He, whose ways are equal, and who knows our wants, will pour out of his Spirit, according to the prophet Joel, and will impart strength to the meek, to enable them to "stand in the battle in the day of the Lord." Those who "seek meekness" and "righteousness," will be hid in the day of the Lord's anger.
We wrote the above article on the gifts of the gospel church four years since. It was published in the first volume of the REVIEW. One object in republishing62it is that our readers may see for themselves what our position has ever been on this subject, that they may be better prepared to dispose of the statements of those who seek to injure us.
The position that the Bible, and the Bible alone, is the rule of faith and duty, does not shut out the gifts which God set in the church. To reject them, is shutting out that part of the Bible which presents them. We say, Let us have a whole Bible, and let that, and that alone, be our rule of faith and duty. Place the gifts where they belong, and all is harmony.
We have neither time, space, or disposition to correct the statements of those who misrepresent our true position. Those who thus "oppose themselves," and expose themselves, are objects of pity.
Forgive One Another.
By M. S. Avery
Herein is manifested the great compassion of the Saviour. Many are the examples left on record of his great forbearance, and his kind and forgiving spirit. He was even moved with compassion towards his worst enemies, and with his expiring breath, cries, "Father, forgive them; for they know not what they do." As we follow him along through his life of suffering and sorrow, often do we behold him relieving the oppressed, comforting the afflicted, healing the infirm, and ever ready to forgive. Let us then, who are trying to follow in his steps, endeavor to walk worthy of the vocation wherewith we are called, and with all lowliness and meekness and long-suffering, forbear one another in love, and ever be in possession of that compassionate, tender and forgiving spirit that was found in the Son of God. Dear reader, let us examine ourselves. Do we behold within, as much of that blessed principle of love and forgiveness, as we ought to possess? Can all who are looking for redemption at the speedy coming of Christ, bow before God, and in sincerity and truth pray after this manner, "Forgive us our sins as we forgive those that trespass against us." After this manner Jesus tells us to pray. Then how can we expect to be forgiven, frail and erring creatures as we are, if we neglect to forgive others? We find much in Luke vi, relative to our duty on this point. "And as ye would that men should do to you, do ye also to them likewise." We also read, "Be ye therefore merciful as your Father also is merciful." "Judge not, and ye shall not be judged, condemn not, and ye shall not be condemned, forgive and ye shall be forgiven." We again find in Luke xvii, 3, 4, an example worthy our imitation: "Take heed to yourselves; if thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent, thou shalt forgive him." Here then it seems is a plain command which it is positively certain we should obey.
We ought then as humble followers of Christ, to be careful that we exact no more of an erring brother, than the simple expression, "I repent." We have this for an example, that it is not great words, neither long and learned confessions that should only be received, but easy and simple language as this is all that seems to be required. Certain it is, if we are in the place we should be, and would obey the divine teachings of our Saviour, we should ever stand ready to forgive from our hearts every one their trespasses. Says Paul, in his epistle to the Ephesians, [iv, 32,] "Be ye kind one to another, tender hearted, forgiving one another, even as God for Christ's sake, hath forgiven you." We are also admonished to put on bowels of mercies, kindness, meekness, long-suffering, forbearing one another, and forgiving one another. We should be careful too that we judge not our brother, bearing in mind the words of the Apostle: "Thou art inexcusable, O man, whosoever thou art that judgest." Then let us take heed to these things; as we learn from scripture that we can have no excuse if we do them. Often has the honest soul been most bitterly stung by being cruelly and wrongfully judged. May we, therefore, watch against and carefully avoid every appearance of evil, that we offend not in word or in deed. M. S. AVERY.
SELECTIONS.
The Days of Noah like those of the Son of Man.
THE history of Noah bears a strong resemblance to the day of Christ. For "As it was in the days of Noah, so also shall the coming of the Son of man be." Matt. xxiv, 37. The earth at that time became so defiled with sin, that God thought fit to wash it by the waters of a flood; and the seed of the serpent became so perverse, that the Judge of all the earth pronounces upon them the sentence of death. Previous, however, to the execution of the vengeance written, God sends a warning voice by Noah, and contrives at the same time for the preservation of the chosen few. By God's command, "Noah prepared an ark to the saving of his house, by which he condemned the world, and became heir of the righteousness which is by faith." Heb. xi, 7. He preached, warned, builded, and finished. "The world of the ungodly," intent upon their pursuits, neglect the warning voice, and turn a deaf ear to the report of impending judgments; or, if they had observed the labors of the patriarch and prophet, it was with the smile of derision, at the undertakings of the fanatic. "They were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away: so shall also the coming of the Son of man be." Matt. xxiv, 38, 39. The Son of man, too, has prepared an ark of refuge, to the saving of his church; and, during his labor of love, "was despised and rejected of men." He has sent out the invitation to sinners to fly to him, and be saved from the wrath to come. With his gospel sent into all nations, as a witness, unto all, he hath sent out the warning voice—"But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment, and perdition of ungodly men." 2 Pet. iii, 6, 7. Though warned by judgments, signs and witnesses, the world shall be found as in the days of Noah. "Nevertheless, when the Son of man cometh, shall he find faith on the earth?" Luke xviii, 8.
When the appointed hour came, and all the guests were entered into the ark, the Lord shut them in. Then were the windows of heaven opened, and the fountains of the great deep broken up. The inhabitants of the earth perished; but Noah, in the ark, rode safely and securely on the top of the waves. So also, when the chosen people of God, whom he hath delivered from the wrath to come, are brought unto Christ, during the present dispensation, the Lord shall shut them in, and make a display of his protecting and preserving power; for thus saith the Lord, "Come my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself for a little moment, until the indignation be overpast. For, behold, the Lord cometh out of his place, to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain." Isa. xxvi, 20, 21. "Behold, the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name, shall the Sun of Righteousness arise, with healing in his wings." Mal. iv, 1, 2. To meet their coming Lord, shall all the church of God be caught up, both they who fell asleep from the beginning, and all who are alive and remain unto that day.
THE NOBLEMAN'S JOURNEY.
By G. Greenwell
"And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. He said, therefore, A certain nobleman went into a far country, to receive for himself a kingdom, and to return." Luke xix. 11, 12.
1. When this language was uttered, a high solemnity was preparing. The Lord, from whom nothing in the human heart was concealed had the approaching spectacle before him in all its natural beauty, dramatic spirit, and moral consequences. He was about to receive a triumphant welcome into that city which was both the glory and the shame of the earth. He knew how the whole city would be moved with the demonstration of his meek majesty and heavenly grace. He knew how ready they were to give him the crown and the purple of empire, and raise the war cry of ancient days. He knew how intensely his own disciples desired his human elevation, and how confidently they anticipated the immediate erection of a great kingdom in which they might have conspicuous renown. Profundly conscious that his mission could only be accomplished in that city, by the gloom and anguish of a strange tragedy, he seeks to correct their feverish transport by the parable of the nobleman's journey.
The reader who desires to understand his situation, must peruse the entire chapter. If he has but sufficient power of intellect and moral association, Jerusalem, the city of God, will rise before him as if by enchantment. An eager, adoring crowd of people wave in the air their palm-tree banners, and with spontaneous music, ring out, Hosannas to the coming King. But when that triumphal cavalcade and jubilant song was ended, the meditative soul would begin to inquire for the import of the parable. We can imagine such reflective people saying to each other, Is the hope of Israel to be immediately realized; or does the teacher wish us to understand that he must undertake a long journey before the glorious kingdom can be reared? But whether or not such inquiries prevailed then, we, in our day, can understand the parable. The nobleman has been long absent in a far country, but he will certainly return again. There has been a period of moral probation, and there will be serious inquisition and solemn responsibility among friends and enemies. But when will he return, and how will he return? His return is described in the most graphic manner by the Prophet Daniel:—63
"I behold till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him, thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.
"And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him."—Dan. vii.
2. The student will perceive, in perusing the chapter from which these fragments are quoted, that the mysterious horn out of the beast, with iron teeth, cannot be subdued until the saints of the Most High take possession of the kingdom. And the saints cannot take possession of the everlasting dominion until the Son of man comes in the clouds of heaven, to receive the worship and obedience of all languages and nations. The horn will prevail against the saints, until the nobleman their king, returns, and his princes are manifested in unfading splendor. Never, till then, will the horn of Anti-Christ cease its ravages.
Until then, the eyes will continue to burn and flash with infernal lustre, and the mouth will still be haughty in the utterance of blasphemy towards God, and rancor against man.
By consequence we cannot have our rest until the Lord appears a second time without a sin offering to the salvation of all who obey him. He is coming to be glorified in all his saints, and admired by all that believe and trust in him. The lightning of his presence will scare away all agents of evil and impurity—but the light of his countenance will steep in mellow repose the people that have desired his spirit and manifestation.—G. Greenwell.
Tent Meetings.
By Joseph Hart, Frederick Wheeler,; Everts
We would say that at our Panton Tent Meeting, although well attended and the truth faithfully presented, the mass manifested but little interest. Much light they heretofore have had and rejected; yet there were some who deeply felt, and decided to keep the Sabbath. A Baptist Elder at the close of a Sabbath sermon, with a nervous agitation arose and said he knew why the Tent was there, it was to create discord, and said, a majority kept the first day there, and worked six days and rested the next day, and with much modern theology supported nothing to the disgust of his friends.
Our next meeting at East Braintree, was entirely on new ground; but truly it was a meeting of as much interest, as any we have had. Especially on Second-day, it had deep searching work that melted the hearts, and caused tears freely to flow, while we reviewed our pathway that the Lord had led us, and thrilling exhortations were poured forth from full souls. Three humble souls promised to keep the Sabbath; and we believe others will, from what they said.
The expose of Spiritualism stirred a cage of mediums, and a sorceress gave a short but viperish lecture at the close of our exposing Satan's working.
Our meeting at Unity, N. H., was where the brethren are scattered—some good warm-hearted brethren. We had a free time in presenting the truth. Tent full on First-day. Evening meeting, in the town-house, influence good, as manifested by a large portion of a large congregation, by rising at the close of the sermon, requesting a meeting this evening. We have cast our "bread upon the waters" and trust that our "labor is not in vain in the Lord."
J. HART,
F. WHEELER,
E. EVERTS.
Unity, N. H., Sept. 25th, 1854.
P. S.—Sept. 26th. Held meeting last evening in the town-house according to notice. A good congregation. Had a free time; and the silence and deep interest manifested encouraged our poor hearts, and the acknowledgment of the true Sabbath and that we had the truth, made us rejoice, while they urged us to come there again to feed their hungry souls.
E. E.
J. H.