Review and Herald, Vol. 7, No. 23.
Second Course of Lectures in Monterey, MichPage 1
Second Course of Lectures in Monterey, Mich.
By M. E. Cornell
By special request we concluded to return and bear further testimony in Monterey. We tarried over two Sabbaths, from the 12th to the 24th inst., and gave fifteen lectures. The truth had free course in the midst of bitter opposition and persecution. By request appointments were made in the day-time at private dwellings, for investigation, and to answer inquiries and objections. Several professors became perfectly desperate against the truth and its supporters. One man (a Baptist Deacon) forbade the investigation of the subject in his house; and finally turned his hired man and his own son out of his house, on account of their interest in the truth. A kind neighbor opened his doors for these, and gave out word that if any more were cast out for the same reason, they could have a home with him. For the want of arguments a wonderful mixture came forth, of which the following is only a mere tithe. Says one, "It is Millerism;" and another, "It is Mormonism;" and so on, to "Campbellism," "Judaism," "Literalism," "No-soulism," and "He don't believe in the divinity of Christ," nor "getting religion;" "Believes in annihilation;" "At Battle Creek he is known to be a regular infidel;" "He is a heretic, and ought to be burnt;" &c., and that their victory might be complete they talked of using "tar and feathers," and made an effort to close the schoolhouse. Notwithstanding all the opposition the truth cut its way through and found out the honest, so that there are now about forty Sabbath-keepers in Monterey. Nineteen copies of the Review and thirteen of the Youth's Instructor are taken there. On the last Sabbath two and a half hours were occupied in conference meeting. It was a melting, heavenly season. About twenty-five spirited testimonies were given. Several resolved henceforth to serve the Lord by keeping all the Commandments of God and the Faith of Jesus. WHEN WILL THE NATIONS BE DASHED IN PIECES?
OBJ.—The children of Israel are to be gathered to their own land; but the new earth never was their land; hence they must be gathered to Palestine in the Age to Come previous to the earth's being made new. This objection involves two important questions; namely, who are Israel? and what is their land? The supposition of the objector is that it refers only to the literal descendants of Jacob; and we can only understand what their land is by ascertaining how they came in possession of the land, and by what title they held it, and under what covenant promise they will return. We should take a comprehensive view of this as of every subject—one that will take in the whole scope of the Scripture, and thus settle the main facts, and harmonize minor points or apparent discrepancies with them; for if we get the foundation laid correctly, there can be no real objection brought against it; for God's word is not yea and nay. The covenant made at Sinai was made with the literal descendants of Jacob, and was the only covenant ever made with them previous to the days of our Saviour. The Abrahamic covenant was identical with the gospel, which was confirmed to Abraham in Christ by the promise and oath of God, and ratified by the death of Christ, whose blood-shed on Calvary is the blood of the covenant. Now I would inquire, Which covenant conveys the title to the land, or under which will they return to their possessions? If we can ascertain the truth on this point we can then, by an examination of its promises and conditions, ascertain whether the objection bears against the view of the utter destruction of all the unbelieving of all nations at the coming of Christ. Before examining the covenant made at Sinai I would remark that the children of Israel were not brought out of Egypt, or into the land of Canaan, because they were a righteous people; on the contrary, they were represented as a stiff-necked and rebellious people. Once the Lord expressed a determination to "disinherit them," and raise up a people from Moses. Num. xiv, 12. At the time they passed over Jordan, only two were left alive of all that had seen the power and glory of God displayed as he brought them out of Egypt; and all the prophets, and the Saviour, testify that as a people they continued rebellious and unfaithful to God even to the time of the calling of the Gentiles. The favor shown to them was solely for their father's sakes, and for the accomplishment of God's purpose as made known to Abraham. This of itself would show that they could not have received the land by virtue of any promise or condition of the covenant at Sinai. But we have more direct evidence on this point. 1. That covenant was based upon a condition which they did not, and could not, keep—they were transgressors, so that they could claim nothing under it in their own persons. 2. The priests or mediators of that covenant could not remove their sins; [Heb. x, 1-4;] so they could not recover what they had lost by transgression. 3. To confirm these facts the, Lord gave as a reason for making a new covenant with them, that they had broken his covenant which he made with them at Sinai; and although he had promised to be their God, and that they should be a peculiar treasure to him above all people, yet when it was broken by them, he could not consistently perform his promise and so he "regarded them not;" they were on a level with other sinful nations. Rom. iii, 9-19. This plain declaration of the Lord should forever settle the question that they could acquire no title, to an inheritance under that covenant. And if they had any claim under it, it could not have been abolished without an infringement on their rights. They did not acquire any title under that covenant in the past, and they cannot in the future; for they cannot fulfill its condition; besides, it has passed away and been superseded by the new; and the new is introduced on account of the insufficiency of the old; therefore, if they return to their own land it must be by complying with the conditions of the new covenant, which indeed is the only one that ever could convey any title to an inheritance. The only question then to be settled is, What inheritance or land is promised under the new covenant? As the original promise was made to Abraham and confirmed in Christ, we must look both ways for an answer to the question; that is, to Abraham who first received the promises, and to Christ the Mediator, who is sole heir, and who alone can grant any right to the inheritance. This I suppose all will admit; that none can obtain it independent of Christ, and of course only under the covenant of which he is the Mediator. Abraham was promised a land for an everlasting possession, and circumcision was instituted as a token of this covenant. Now the objection assumes that a certain part of the earth in its present form must be conferred on Israel to meet the demands of the promise. As the promise itself is but a re-iteration of promises made to Abraham, we look to them and see that the objection is fully met by the Scripture. The promise to Abraham embraced the land that he saw, and as far as he could see in all directions. He did not see all of the present earth nor any of the new earth; hence we might conclude that his inheritance embraced solely what he saw in this sin-cursed world. But Paul places this matter in another light. He says, "For the promise that he should be the HEIR OF THE WORLD, was not to Abraham,178or to his seed, through the law, but through the righteousness of faith." Rom. iv, 13. Then Abraham is heir of the world. "By faith he sojourned in the land of promise as in a strange country," as other faithful ones, who, with him, "confessed that they were strangers and pilgrims on the earth." Heb. xi, 9, 13. Again, Christ is the seed to whom the promises were made; [Gal. iii, 16;] he is the heir of the world, and the Father promised to give him "the uttermost parts of the earth for a possession." Ps. ii, 8. As he is the heir, so the saints are made "joint-heirs" with him; and by reason of their joint-heirship "the meek shall inherit the earth." To inherit is to receive by heirship; but there is no promise or heirship by which we can receive the earth, except that of Abraham; and Christ receives it, or is heir, by being Abraham's seed: hence the Abrahamic covenant and promise embraced the world, or the earth, even to the "uttermost parts." The land which the children of Israel possessed under Joshua is clearly shown, in Heb. chapters iii and iv, to be typical of the rest which remains to the people of God. We next consider the token of this covenant, which was altogether an outward ordinance, and no one now pretends that it is necessary to observe circumcision as it was first observed in order to be constituted an heir: because the New Testament teaches otherwise. Paul says, That is not circumcision "which is outward in the flesh," but "circumcision is that of the heart, in the spirit and not in the letter." Rom. ii, 28, 29. In Rom. iv, 11, the token or circumcision is entitled a sign or seal. In Eph. i, 13, 14, the Apostle says, "Ye were sealed with that holy spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession." This reference to the seal agrees with Rom. ii, 29; and we learn here that the inheritance already purchased is yet to be redeemed, and we receive the token, earnest, or assurance thereof until the redemption. The sign reaches no farther than to the thing signified: we have the earnest or assurance reaching to the point of realization; but it would convey no assurance beyond that point; therefore our inheritance cannot be fully realized till the purchased possession is redeemed. This proves conclusively that the earth renewed, or the new earth, is the subject of the promise of the Abrahamic covenant. Jesus, the mediator and heir, is now ministering for those of both dispensations, or for transgressors under both covenants, "that they which are called might receive the promise of eternal inheritance." Heb. ix, 15. All who lived under the first covenant were transgressors; Jesus ensures the faithful amongst them an inheritance—not a temporary possession, but an eternal inheritance; not under the curse as it is at this time, but redeemed; so that the hope of all now rests on "an inheritance incorruptible, and undefiled, and that fadeth not away." 1 Pet. i, 4. As before remarked, to inherit is to possess by heirship; and if we receive an inheritance redeemed, incorruptible, undefiled and eternal these conditions must necessarily be attached to the possession named in the will by which we are constituted heirs. This will is the Abrahamic Covenant; therefore it is abundantly proved that the promise to Abraham embraced the new earth, and the New Jerusalem, the "city which hath foundations, whose builder and maker is God;" [Heb. xi, 10;] and the objection, so far as it relates to the land, is shown to be without force. But there is another part to this objection which I will now consider; namely; who are Israel? or, To whom are these promises made? In answer to this I might refer to the preceding remarks and apply a few New Testament scriptures to show who are the heirs to Abraham's inheritance, and thus pass it by. But I will go back to their origin and trace them through the whole divine plan, and thus get a harmony of the scripture facts and expressions. The name of Israel is significant: Jacob did not receive it because of his birth, but because he prevailed with God. His twelve sons were the heads of the twelve tribes. They went down into Egypt, and their children became bondsmen to the Egyptians. After four hundred years the Lord remembered his promise to their fathers, [Ex. ii, 24,] and appeared to Moses for their deliverance as the God of Abraham, of Isaac, and of Jacob. He brought them forth from Egypt to mount Sinai in Arabia, where he made a covenant with them. Ex. xix, 5-8. He stated the condition and his promise thus: "If ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation." The answer or promise on their part was: "All that the Lord hath spoken we will do." The condition was then spoken by the voice of the Lord, and he declared the ten commandments; which, however, the children of Israel did not keep, and of course were not entitled to be considered "a peculiar treasure," for they were not "an holy nation." That they were continually disobedient or transgressors is too evident to need further proof than has been given. Paul testifies that the Lord spoke of them when he said, "All day long have I stretched forth my hands to a disobedient and gainsaying people;" [Rom. x, 21;] and the word of the Lord is given that he did not regard them because they had broken his covenant. But it may be said, that, of them as a people these things were spoken, but there were individuals among them accepted of God, who are heirs to the promises. While I acknowledge that there were many of them accepted of God, I must, on the authority of his word, deny that their acceptance was in consequence of a fulfillment of that covenant according to their agreement; but it was because of their faith in a coming Saviour, who mediates in the new covenant for their transgressions, which mediation would not be required in their behalf had they kept God's covenant, and thereby been holy by personal obedience: so that, so far as that covenant was concerned, all were under sin or condemnation: all had forfeited God's favor or blessing. But has not God promised to show mercy to Israel? Yes, but only under the new covenant; there was no forgiveness granted or offered under the old. Therefore it is evident that those only of the children of Israel can claim the promise of God who embrace it through the faith of Christ the mediator. These, like Jacob, have the significant name of Israel—they prevail with God. The others, though they be "of Israel" also, are not Israel—they do not prevail with God because the mercy of God can only be obtained through Christ. Thus it is clearly shown that they are not partakers of Israel's blessings merely because they are of Israel by natural descent. I will now take a step still further back and examine their claim under another name. Although Jacob was the first that bore the name of Israel, Abraham was counted the father of the Hebrews, and the promise came direct from Abraham to Jacob. But the children of Israel had transgressed and forfeited the blessing of Abraham, as the Apostle says to the Galatians that the law was "added because of transgressions" four hundred and thirty years after the promises were made to Abraham. They could not by future obedience redeem themselves from their transgressions, neither did the children of those with whom the Sinaitic covenant was made obey; therefore Christ was given to redeem them from the curse of the law that they might obtain the blessing of Abraham. Gal. iii, 13, 14. Then we have the following points clearly established: 1. The children of Israel, by transgression, had forfeited the blessing of Abraham. 2. The law was added (when the covenant was made at Sinai) to convince them of sin, and bring them to Christ. 3. They not only continued to transgress, but refused to accept of Christ as a redeemer. Therefore, they were not entitled to the blessing of either covenant, and had no just claim to be called either the children of Israel, or children of Abraham. Accordingly Paul says, "They are not all Israel which are of Israel: neither because they are the seed of Abraham are they all children; but in Isaac shall thy seed be called, that is, THEY WHICH ARE THE CHILDREN OF THE FLESH, THESE ARE NOT THE CHILDREN OF GOD." Rom. ix, 6-8. These facts Paul offers to prove that God's word of promise is fulfilled without them. Verse 6. In remarks on the new covenant I have noticed the fact that the difference between Jew and Gentile is destroyed in the gospel, and they are both one—of the same body—partakers of the same promises. I now proceed to show that this state of things was not only foretold by the prophets, but recognized in the original promise. As the name of Israel was significant, so also was that of Abraham. Said the Lord: "Neither shall thy name any more be called Abram, but thy name shall be called Abraham: for a father of many nations I have made thee." Gen. xvii, 5. Here the promise was repeated of the gift of the land to him and to his seed for an everlasting possession. That Christ was the seed we learn from Gal. iii, 15; but others shall enjoy these blessings with Christ, so that others become the seed of Abraham secondarily; that is, Christ is the heir—they are joint heirs with him; Christ is the seed—they become the seed also by becoming Christ's. I would call particular attention to what Paul says to the Romans; inasmuch as it is generally supposed that he has here admitted a difference in a sense which he has in other places denied. THE NEW EARTH.
By Brainard
A ROSE shall bloom in the lonely place,
A wild shall echo with sounds of joy,
For heaven's own gladness its bounds shall grace,
And forms angelic their songs employ. And Lebanon's cedars shall rustle their boughs,
And fan their leaves in the scented air;
And Carmel and Sharon shall pay their vows,
And shout, for the glory of God is there. O say to the fearful, Be strong of heart;
He comes in vengeance, but not for thee;
For thee He comes, his might to impart
To the trembling hand and the feeble knee. The blind shall see, the deaf shall hear,
The dumb shall raise their notes for Him,
The lame shall leap like the unharmed deer,
And the thirsty shall drink of the holy stream. And the parched ground shall become a pool,
And the thirsty land a dew-washed mead;
And where the wildest beasts held rule,
The harmless of His fold shall feed. There is a way, and a holy way,
Where the unclean foot shall never tread,
But from it the lowly shall not stray,
To it the penitent shall be led. No lion shall rouse him from his lair,
Nor wild beast raven in foaming rage;
But all the redeemed of the earth shall there
Pursue their peaceful pilgrimage. The ransomed of God shall return to him
With a chorus of joy to an angel's lay;
With a tear of grief shall no eye be dim,
For sorrow and sighing shall flee away.—[Brainard. THE PROMISE.
By H. S. Gurney
BRO. SMITH:—I greatly fear I shall come short of that rest so dearly purchased and prepared for the faithful: an inheritance incorruptible, undefiled and unfading, prepared in heaven. Jesus said to his disciples, "I go to prepare a place for you." Again in his revelation he says, "Behold I make all things new. He that overcometh shall inherit all things." But the way is "narrow that leadeth to life, and few there be that find it." I am content when I can feel an assurance that I am with the "little flock" in truth. My heart rejoices while I review the precious truths of God’s word relative to our position in the third angel’s message. O the darkness of many who profess faith in the speedy coming of the Lord! A mere nominal faith can never profit; we must have the life and power of Christ in the heart. God must be supreme in the affections; and without this principle all profession of divine truth is a nominal thing and will leave us powerless in the end. How precious to contemplate a harmonious chain of divine truth. I am interested in a gospel plan that is revealed to save and to restore all things. The system commenced its revelation as early as Adam, and through the different dispensations has interested all the prophets since the world began. Rom. xvi, 25, 26. It was embraced in the promised seed as a free gift—unconditional; hence any system of works for justification must be an added system for a limited purpose; and while we see a purpose clearly revealed we can show the distinction required, and follow the promise in a clear light on a strait line. With Abraham commenced the promise in a systematical form. New Testament writers call him "Father." He was father of the Jewish nation, father of the faithful, father of God’s covenant people. With Abraham commenced a system of training which resulted in raising up a strong nation with whom God would manifest himself in a peculiar sense. Abraham held to a form of worship, and even before the flood a form was manifest. Abraham offered sacrifice; he met a priest of the most high God while returning from the slaughter. But the form did not take a regular system until the natural seed had become a nation after a severe training in Egypt. When I commenced writing I only intended to write a short, friendly letter; but my mind has rested upon the promise. Immediately after man transgressed and fell, the plan of redemption began to be revealed through the promise that the seed of the woman should bruise the serpent’s head. Gen. iii, 15. During the age before the flood nothing more definite was revealed, except the fact of sacrifices; and the meaning of names. Abel offered the firstlings of his flock and the fat thereof. And the Lord had respect unto Abel and his offering. Gen. iv, 3, 4. I think it is evident that these offerings were designed179to shadow forth the one offering, the Son of God, for redemption from the consequences of sin. It has been remarked that God has been preaching righteousness from the very beginning; and has been writing his gospel in the very names of Noah and his progenitors, even from the creation of man upon the earth. Thus, the name of Adam means red earth or image and made of earth; man was formed after the image of God. Seth, the Son of Adam, hath his name meaning placed; man made of earth in the image of God was placed in Eden by his Maker; but by his sin has placed himself in a wilderness of thorns and briars. Enos means mortal; referring to the deathful state into which man was precipitated by transgression. Cainan means miserable; the character of that state of spiritual death into which man is now found. But Mahalaleel brings to view the Lord the Saviour; this name meaning the blessed God, or God who is worthy of all praise. Our Saviour's humiliation is in the next name expressed, Jared, meaning he shall descend. Enoch means teacher; this name seems to point to the Saviour's ministry; he was a teacher sent from God; he taught his disciples concerning his decease which he should accomplish at Jerusalem. And this seems to be the object pointed at by the next name, Methuselah, meaning, he who died shall send; he sent his apostles to teach, and after he ascended, he sent the Comforter, the spirit of truth. Lamech, means to be afflicted; this seems to point out the persecutions and trials of the church. The name Noah means REST or consolation; his taking refuge in the ark seems to shadow forth the REST which remains to the people of God. Thus in the first names of mankind, the ten between Adam to Noah, we have most distinctly written, the great purpose of Jehovah in regard to mankind generally. The names together, as given in 1 Chron. i, 1-4, without the assistance of any interposing word, read, "Man—placed—mortal—miserable—the blessed God—shall descend—teaching—having died—he shall send—to the afflicted—rest, or consolation." Soon after the flood the promise, embracing the gospel, was renewed to Abraham and enlarged upon. That this may be clearly seen we will take the apostle Paul's explanation. "The scripture foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed." Gal. iii, 8. That this blessing was to come through Christ, see verses 14, 16, 28, 29. The promise renewed with Abram regards territory. Gen. xiii, 14-16. It was made before circumcision, therefore unconditional; it centers in Christ and through him alone can be enjoyed, making it sure to all the seed. The promise finally takes the form of a covenant with conditions specified. Gen. xxvi, 3-5. The seed of Abraham means one. This is plainly declared in Gal. iii, 16. He saith not to seeds, as of many, but as of one. And to thy seed, which is Christ. It was Christ, then, to whom the land was promised. He is the head, and none can come into the possession, except as being viewed in him. He does not retain the possession to himself alone, the sole inhabitant of the land; no, although it is to one that the land is given, yet many come into the enjoyment of it through that one. Let us take another view of the promise. The seed promised respected a double seed; the One, Christ, to whom the land was absolutely promised; and the multitudinous seed, to be blessed in him and made a blessing to all the earth. The name Abraham means, a father of many nations, or a multitude of nations. Gen. xvii, 5. In him and his seed were all nations to be blessed. Acts iii, 25; Gal. iii, 8. Paul in his epistle to the Romans, referring to the promise, is showing that God is a God of the Gentile as well as the Jew, and the only justification for either is through faith, in showing that the promise has but one condition, and in every respect is the same towards the Gentile as to the Jew; hence the faith embracing the promise could not make void the law. Rom. iii, 29-31. I have thus penned a few broken ideas. I hope above all we shall never lose sight of present truth; it is our life to have a saving knowledge of that truth which reveals a coming Saviour. The Lord is coming. We have not followed cunningly devised fables. The sure word of prophecy has been our light. We do well still to take heed to the sure word, and we shall not walk in darkness. Although some things may be hard to be understood, as said Peter concerning some of Paul's writings; yet we should never complain of the means which God may employ to correct and instruct us. "The wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace." In conclusion I wish to add one testimony. God is the source of true wisdom, and the light of the church. He has ever chosen lowly means to instruct and lead his people. The Jews understood not the time and nature of their visitation; they looked for exaltation; but God had purposed to employ lowly testimony. Thus their hearts were revealed and they were left in their own self-righteousness to fall under the predicted judgments of God. And now a solemn crisis is impending. God is condescending to employ various means in order to prepare a people to stand before the Son of man. While the question, "Who shall be able to stand," is being agitated, some are taking one position and some another, seemingly forgetting that God has marked the way by a regular order of angelic messages. This being so, those who deviate from that order incur God's displeasure, enter degrees of darkness, and show a want of humiliation. What will be the end of these things? Where are the watchmen? How few are giving the warning of coming evil! Alas! the mass are asleep as to present duty. Some hear a warning as it were in the distance, and are crying peace! peace!! and lo, evil begins to come already. On whom shall we lean? In whom shall we trust? Is it safe to rest on a mortal arm while the watchmen sleep? No. Says Jesus, "What I say unto you, I say unto ALL, WATCH." Yours looking for the blessed hope.
H. S. GURNEY.
North Fairhaven, Mass., Feb. 17th, 1856. Treatment of Enemies.
By H. S. Boyd
Not only love to our friends, but love to our enemies, is taught by Christ. Matt. v, 44, 45. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use and persecute you. This he tells us to do that we may be the children of our Father which is in heaven. Look at his commandment, verse 48, Be ye therefore perfect, even as your Father which is in heaven is perfect. We cannot excuse ourselves; for here is a plain, Thus saith the Lord; and he also gives us his example while dying on the cross: he there prays that his murderers may be forgiven. Stephen follows his Lord's example: and he kneeled down and cried with a loud voice, Lord, lay not this sin to their charge. Are we ready to be tried by this test? It is a solemn question for each of us to answer, in the fear of God, and in view of eternity. We may never be called to show our love under such circumstances as they, but we ever have the privilege of proving to those around us what manner of spirit we are of, by exhibiting the spirit of our Saviour in the small matters which are constantly occurring. He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much. Luke xvi, 10. The greater always includes the less. There are many texts of Scripture to illustrate this; for instance, "All the law is fulfilled in one word, even in this: Thou shalt love thy neighbor as thyself. Gal. v, 14. Love worketh no ill to his neighbor; therefore love is the fulfilling of the law. Rom. xiii, 10. The reason of this is obvious; because if we love God as we are commanded we shall fulfill every duty to him; and if we love our fellow-men as we ought, we shall discharge our whole duty to them. If our enemy hungers, we shall feed him; if he thirst, we shall give him drink; in short, if we feel from the heart to treat our enemies as Jesus has taught us, we shall find it easy to do all these duties. If we have sufficient grace to cause us to love our enemies as we are taught by the testimony of Jesus, it will be our meat and drink to do the will of our Father which is in heaven. Is there a child of God that can say that when their sins were first forgiven they had a feeling contrary to love? and if any have different feelings now, let me entreat them to return to their first love, and as they received Christ Jesus, so to walk in him. Predictions of the Emperor Nicholas in 1849.
The Indianapolis Journal gives the following extract from a lecture given by Hon. H. W. Ellsworth, late minister to Sweden, being the language of the late Emperor of Russia used in an interview with the lecturer: "Sir," said the Emperor Nicholas, in a memorable diplomatic interview between him and your speaker, during those recent revolutions that struck down Hungary, remodeled France, and broke the bond of union between Denmark and her revolted Duchie causing nearly every monarch to tremble for his throne—"Sir, I view calmly all this agitation. Russia is untouched, and will not be mingled with it. Her hour has not yet come, though her destiny cannot be long delayed! She will soon be involved in a protracted contest in which England and France will be her opponents; these nations, so long and so naturally hostile to each other, will be in unison against her!" "And what, your Majesty, will be the result of this great contest?" "Favorable, beyond doubt, to Russia. I shall rise superior to all reverses, and protract the contest till I weary out my enemies. But there is another war looming in the distance—a struggle between constitutional and unrestricted monarchy, in which nearly all Europe will stand opposed to Russia, while Turkey, with Persia and Asia, will be fighting at her side." "And how is to result this second conflict?" "Still favorable to Russia, though it will be bloody and protracted. But a third, and still mightier contest is approaching, in which the world will be involved—a struggle between what is called tyranny in any form, and freedom. Into this struggle your nation will be forced from its present policy and compelled to take a leading part. It will be a struggle such as history never has recorded." The Test of Good Preaching.
By Independent
Whosoever hides the truth by embellishment of words; by a vain exhibition of wit and fancy; by opaque learning; by the impenetrable thickness of nice distinction; by stupidity and lifelessness; by insane solemnity and sanctimonious conventionalism—is a desecrator of the pulpit, and a breaker of the Sabbath day. Stupidity hides the truth just as fatally as levity. Consecrated dullness is no better than flippant folly.—If a window fails to let the light through, it makes little difference whether the obscurity comes from the web of a big, lazy spider, or from the nimble weavings of a hundred pert little spiders. God's truth, really earnestly, pungently spoken, for a direct and practical purpose, with distinct results constantly following—that is preaching, no matter what are the particular methods of speech. Doubtless some are better than others. But every sincere and truthful man must use that way by which God has enabled him to achieve success; some by solid statements, some by inexorable reasoning, some by illustration and fancy, some by facts and stories—just as God has given power to each one. But the test is the same in the highest and lowest. Fruit must follow. The truth of God must shine through the human instrument, evince its divinity by signs following—the awakening of the conscience, conviction of sin, conversion to God, and a life redeemed from selfishness, and set aglow with Christian goodness and benevolence.—Independent. WHAT hinders people from obeying the truth? What hinders them from observing the Sabbath? After a careful examination of this subject by the word of God, and the evidences therein contained, who can give a good reason why he should not obey these teachings? Now there are many who have examined this subject, or at least have had the means of examining it, men of intelligence who could appreciate the force of argument, many of whom have for some time taken the REVIEW, yet they do not observe the day that God has enjoined upon all his accountable creatures. To them we more especially appeal. What hinders? What yet in your own mind stands in the way of your observing the Sabbath of the Lord our God? Do you not find it taught in the Bible? It is there taught; and it is the only weekly Sabbath which is enforced by the teachings of Scripture on the human race. Do you find anything said about its abolition, that you are in doubt whether or not it is now in existence? There is nothing said about its abolition: not one syllable; but there is much said of its perpetuity—even till heaven and earth pass. Do you find any intimations given that another day should ever take the place of the seventh, so that you are now in doubt whether the seventh is the right day to be observed? You do not! There is nothing from which even an inference to that effect can justly be drawn. Be assured then that God will not give his glory to another. Isa. xlii, 8. Do you find any testimony either expressed or implied that the first day of the week has superseded the seventh; and that therefore, the observance of the first day with the multitude, will answer the requirements of the fourth commandment? You do not; for it is nowhere recognised as a Sabbath, its observance is nowhere enjoined; it has nowhere any pre-eminence except as being the first day on which God wrought in the creation of the world; and the day on which Christ arose; but neither of these events can be justly commemorated by observing the day as a day of rest. Thursday was the day of the ascension, and Friday the day of the crucifixion; yet neither of these days are specially regarded on these accounts. Cease then to follow a multitude to do evil: Ex. xxiii, 2. Do you find the example either of Christ or the apostles sanctioning the observance of the first day; so that you think it may be the day designed to be kept in the Christian dispensation? You do not; for there is not one such example notwithstanding it is so often appealed to with an air of triumph. We repeat, There is not one example of a meeting for religious worship from either Christ or his apostles, in the day-time of the first day of the week. We have now mentioned every objection that need to arise in any honest mind previous to a final decision on this question, and have seen how utterly without foundation they are in the book of truth. What then hinders people from taking a decided stand in its favor? If the Sabbath has neither been abolished nor changed, if the same day is still in force as in the beginning, and if it is everywhere enjoined in the Bible, what hinders the inquirers for truth, we again ask, from commencing at once to keep the Sabbath-day according to the commandment? To this we can only reply: Is it not that last, and in many minds that great objection—THE CROSS. When individuals are brought to choose between the two, truth or popularity, is it not too often the case that Truth has to bow to that soulless idol? For ah! too many, when before their eyes,
The narrow way and cross begin to rise,
Though ample views of truth they once have got,
Will shut their eyes, and say they see it not. Are there not many who are stifling their conscience in view of plain truth? We fear there are; and if so, they lay themselves open to fearful charges; for they are both dishonest and foolishly sensitive to the opinions of their fellow-mortals. If there are any who have proceeded so far in their investigation of truth, that the cross alone remains before them, we hope to see them take it boldly up and bear it away even as Samson did the gates of Gaza, and they will find it is not so hard to be borne after all, and they will gain strength by so-doing.