WILL you please explain for me Isa. lxv, 20: "There shall be no more thence an infant of days, nor an old man that hath not filled his days; for the child shall die an hundred years old, but the sinner being an hundred years old shall be accursed." Also verse 23: "They shall not bring forth for trouble."
JOHN R. GOODENOUGH.
REPLY.—DEAR BROTHER: I conceive that the only difficulty in the first text you refer to, is in supposing it refers to something that takes place after the creation of the new heavens and new earth. Some, to avoid this difficulty, have claimed that there was to be a state of this earth during the thousand years of Rev. xx, before the final burning day, when a portion of the inhabitants of the earth should be mortal and subject to death. Those who hold this view have claimed that it produced harmony with the text to apply it in that period. I can see no propriety in the prophet's connecting the creation of the new heavens and new earth with the death of the child one hundred years old, if it all applied to a state that must cease before even the time shall come for creating the new heavens and earth. Now if this text can be so explained as to show that the dying is not in the new earth, and yet that it is intimately connected with the bringing in of the new earth state, all will be plain.
Let us see how it is introduced, verse 17: "For behold I create new heavens and a new earth; and the former shall not be remembered nor come into mind. But be ye glad and rejoice forever in that which I create; for, behold I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people; and the voice of weeping shall be no more heard in her, nor the voice of crying. There shall be no more THENCE an infant of days." Now we see the manner in which the prophet introduces this matter, and the point of time to which he refers. When a prophet speaks of an event which is to come, we must look at him in his relation of the matter as standing at the very point where the work is to be accomplished. The Lord here carries us to the time when the new earth is to be created, and tells us something of what shall be when that state comes. "There shall be no more thence an infant of days." When? After the new earth is created. Why shall there be no such thing there? Let the prophet answer: "For the child shall die an hundred years old," &c. But when is this child of one hundred years to die? If you say, in the new earth, you spoil the text; for if there is death there, there would of course "be an infant of days"—a short-lived child—and "an old man who had not filled his days"—premature old age. But as this dying here spoken of is one reason assigned why there shall be no dying in the new earth, it must be that it is to take place just at the point where that work of creating the new heavens and new earth takes place.
As we have fixed the point of time where the dying is to take place, the next question is, Who is meant by the "child a hundred years old?" We conclude it is the sinner who may be a hundred years old. Who is to be destroyed at that time? Surely it cannot be the righteous; for they will then be immortal, to die no more. Peter, in speaking of the creation of the new earth [2 Pet. iii, 7] says: "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." The same fire that purifies the earth, destroys the wicked; so it must be the wicked who are referred to here by the term child. Although they may be a hundred years of age, they are but children in age compared with the lives of the saints who are to live forever. With this view we conceive all is plain thus far.
I next come to your second text, "They shall not labor in vain nor bring forth for trouble." The same disposition has been made of this text that was made165of the first; namely, that it applies during the thousand years, to mortal nations who should intermarry and bring forth children. I can see no such idea in the texts. Whatever these words mean, the time when it is to be fulfilled is plainly stated. It is in the new earth. It is the creation of the new heavens and new earth that makes Jerusalem a rejoicing and her people a joy. They who are thus made to rejoice are the ones of whom the above is spoken. The bringing forth does not refer to children that shall be brought forth there, but to the result of their labors, which shall be produced by them. Their offspring are their children born here who with their parents will be permitted to enjoy that happy state. The Lord speed the time when we may meet with all the faithful there.
J. N. LOUGHBOROUGH.
Battle Creek, Mich., Oct. 19, 1861.
ORGANIZATION.
By Editor
We are glad to see our people awake to this subject. To us it is a sign of better days. But great caution should be used in taking members into the churches. There should be great faithfulness in the examination of persons who offer themselves as members. If we, without examination, take into our churches all who profess the Sabbath, we may find our condition worse than it now is. If the matter of organization be judiciously and faithfully managed, it may prove the means of relieving the brethren of many who are a burden and hindrance to the cause: first, in showing all the necessity of doing right; and, second, those who will not receive admonition and instruction can be left where they belong; viz., outside of the church.
Some have absurd views of Christian liberty, and it will be exceedingly hard for them to see the necessity of the strict discipline taught in God's word. Their unsanctified feelings and views of freedom lead directly to confusion and insubordination. Let these be faithfully instructed in the pure doctrine of Christian unity taught in the gospels and in the epistles. Said Christ in his agonizing prayer for his disciples, "That they all may be one, as thou, Father, art in me, and I in thee." See John xvii, 17-21. Said Paul, "That ye may be perfectly joined together in the same mind and in the same judgment." 1 Cor. i, 10. Said Peter, "Be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous." 1 Pet. iii, 8. "Likewise ye younger submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility; for God resisteth the proud, and giveth grace to the humble." Chap. v, 5.
All should understand New Testament discipline before uniting with a church. Let those who cannot yield to the pure discipline of the word remain outside until they can. Goats will at once wander away from the fold, but the sheep and lambs, should they be left out awhile, will bleat around the fold.
CONFERENCE AT NORTH SUTTON, VT.
By A. C. Bourdeau
DEAR BRO. WHITE: I have read the last report of your eastern tour in Review No. 17, and would be glad to say a word in regard to the conference which was held at North Sutton, C. E., Aug. 24, 25.
It was thought by some that the straight testimonies which were given, especially in the business meetings, would have a tendency to weaken the faith of young Sabbath-keepers in the truth. But I am happy to say that the result of this conference was good. Most of the brethren who did not favor organization, having heard your remarks on the subject, are now fully persuaded that the church should enter into the subject of organization, ; and that church order is necessary in the perils of the last days to prevent distraction and confusion among God's people. They are glad that the gifts of the Spirit are being restored to the church. Your discourse on sanctification had a good effect, not only among Sabbath-keepers, but also among outsiders. Some of them have laid aside tobacco and tea.
Sabbath, Sept. 28, I met with the church in Sutton, C. E. The Lord assisted in presenting the word. The social meeting in the afternoon was very interesting. All the brethren and sisters gave in their testimonies, and we were very glad to see an advent sister and her little son, who had come about nine miles to meet with commandment-keepers, and to hear them rejoice in the truth. They have kept the Sabbath ever since the conference in Sutton.
A. C. BOURDEAU.
West Enosburgh, Vt., Oct. 8, 1861.
BROTHERLY LOVE NOT MERE FRIENDSHIP.
By Joseph Clarke
WORLDLY friendship is based, generally, upon similarity of views and tastes, or identity of interest. In fact, friendship is generally of a selfish nature; or, at least, it is used for selfish interests, and in no sphere of life is selfishness exercised to a greater extent than in the formation of friendship. Not that friendship is in itself wrong, by any means; it is the last remains of that natural regard which mankind had for each other in their primeval state; but it is so degenerated that when no selfish tie binds it to the heart, it is snapped asunder like a thread of tow.
Perhaps some one will object that friendship is not all of this nature; that disinterested friendship still exists in many hearts. I answer that disinterested friendship is something to which the world in general are entire strangers. Examine everywhere, and you will find a tendency to form such connexions and friendships, as shall be advantageous in some way or other; and when these considerations find nothing, how soon is a face forgotten. Friendship, in itself, is right; but the motive it is that curses all human joys. This is the canker that turns gold into dross, that makes the ploughing of the wicked to be sin.
How different is brotherly love! Of celestial origin, it comes to us from the heavenly world, full of grace and beauty, a stranger to ostentation, an enemy to pomp and noise, and a hater of hypocrisy. It is found sometimes in the courts of kings, or the mansions of the rich, but much oftener in the cottages of the poor. Oftener it is in the hearts of the lowly, than among the great and wise.
Brotherly love is purely disinterested. It was developed in the life of Christ and his primitive followers. They braved every danger in order to rescue their fellow-men from the thralldom of sin, and received, in return, scoffs, contempt, imprisonment and death; but this only incited them to still further effort166in the same direction. This is disinterested love.
The object of these remarks is to warn against a possible, perhaps common, error, viz., that of mistaking friendship for brotherly love, or allowing brotherly love to degenerate into mere interested friendship. To this end it is indispensable to distinguish clearly between the two kinds of love; for they are as different in their tendency, as opposite can be, although they may seem to the careless, superficial observer to be precisely the same thing.
Trials, sooner or later, will test all on this head; for in this imperfect state, there are many drafts on the brethren for this pure, disinterested love; and he whose stock consists of mere friendship, will find himself very poor amid this drain of specie deposits; while he who possesses the genuine christian charity, or brotherly love, will find the fountain inexhaustible; for its source is in heaven.
Let us be very cautious and careful lest we mingle the love of God and the brethren with mere interested friendship. For this let us cultivate godlike charity, and if any do not by experience understand its leavening influence upon the heart, let us ask for the eyesalve. Oh for discernment! Then when love rules all our hearts, may God work through us, and by us, and in us, in power and glory, for his own sake, that his name may be glorified."
JOSEPH CLARKE.
IDLE CONVERSATION.
By I. D. Van Horn
THIS is a subject of vast importance to all that are living in these last days; especially to all those that are trying to follow in the footsteps of the meek and lowly Jesus. Evils of every description imaginable are everywhere to be seen throughout the land; and among the most prominent of these, perhaps, is idle conversation. We see it in all conditions of the human family—from those that live in the lowest depths of degradation and poverty, to those that revel in the highest rank of riches and honor. We see it not only in the worldling, but also in the professor of religion. Even those who are trying to exalt the standard of piety by keeping the commandments of God and the faith of Jesus, are more or less affected with its degrading influence. It has entered the hearts of the children of men by intuition from the Evil One, and like the viper, saps away the life of pure and undefiled religion. By its influence men have almost entirely lost confidence in one another; so that it has become a common thing for them to break their word, and pass it idly by, as though it were of no value.
When we behold the sad effects of this evil upon the inhabitants of the earth, and see the instrument that Satan is using to draw them down to ruin, is it not high time to inquire into this important question? Let us look at it in the light of our Saviour's language upon this subject. Matt. xii, 36, 37. "But I say unto you that every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned." What language can be more to the point than this? Can we pass it by unheeded, and join ourselves with the world, and then say we are safe? The apostle James says [chap. iv, 4], "Know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God." O, how dreadful to be the enemy of God! "Vengeance belongeth unto me, I will recompense, saith the Lord." It is a fearful thing to fall into the hands of the living God. Heb. x, 30, 31.
Foolish talking and jesting is so universal at the present day, that it requires every effort on the part of the christian to avoid its influence. Says Paul, "Let neither filthiness, nor foolish talking, nor jesting, be once named among you as becometh saints; for they are not convenient." Eph. v, 3, 4. But on the contrary, "our conversation should be in heaven, from whence also we look for our Saviour, the Lord Jesus Christ." Phil. iii, 20. It should be holy, "but as he which hath called you is holy, so be ye holy in all manner of conversation." 1 Pet. i, 15. "If any man offend not in word, the same is a perfect man, and able also to bridle the whole body." James iii, 2. "For he that will love life and see good days, let him refrain his tongue from evil, and his lips that they speak no guile." 1 Pet. iii, 10.
May God help us to heed the counsel of his word on every point, that we may be found without spot when Jesus comes.
I. D. VAN HORN.
REPORT FROM BRO. SNOOK.
By B. F. Snook
I BEGAN lecturing here on Wednesday, the 18th of Sept. The interest to hear was good when I began, and grew better as I advanced with my subjects. I never saw people more anxious for the truth than this people seemed to be. They came out in large crowds and filled the house to overflowing, so that we had a good sized audience standing at the door and windows.
At the end of the second week, as I came to my deciding lecture on the Sabbath, it commenced raining and continued so for a week, with short cessations. This threw us back a week, and destroyed much of the interest. But I returned and resumed my course, though much discouraged. On arriving we were informed that Eld. Kellison and wife of Wintersett, Iowa (both preachers of the Newlight church) were in town, and going to preach that evening, I went to hear, of course. Kellison spoke, and soon began throwing out hints about us, and finally remarked that "the old Jewish Sabbath had been changed, and that now we are commanded to keep the first day." After he was through he called on me to say something. I arose and remarked that he had contradicted what I had been preaching, and that he must now make his statements good, or take them back. He tried to evade, but when hard pressed consented to preach on the change of the Sabbath the following evening. I went to hear him, and replied to him as soon as he was done, and the people en masse, say I most triumphantly sustained my positions.
I proposed the following to him. He stated a number of times that Sunday was the Lord's day. "Now sir," said I, "if you will show that the Son of man is Lord of the first day, I will give up that you are right, and if I can show that he is Lord of the Sabbath, you must give up that I am right. Now sir, will you abide by this?"
"Well," said he, "I am in for anything fair." Said I, "Is not this fair?" "Yes," said he. Imagine my hopes then! I was sure he was honest enough to make the confession. I called on him to prove his point, but he refused to try it. I then proved by Mark ii, 27, 28, that the Son of man is Lord, not of the first day, but of the Sabbath-day. This of course settled the question; but how do you suppose he evaded the force of this evidence? "Oh," said he, "the Son of man there is not Jesus Christ." This brought the disgust of the house upon him. His own brethren were absolutely ashamed of him.
The interest now revived again, and so we have continued till the present. About twenty-five decided in favor of the truth yesterday. I think there are near one hundred persons around here who are well convinced of the truth, but O how hard for them to come out! Though a few have come out, and are going to make the effort, may God bless them, and keep them in the way, and save them at last, is my prayer.
B. F. SNOOK.
Batavia, Jeff. Co., Iowa.
THE CAUSE IN NORTHERN N. Y.
By S. B. Whitney
DEAR BRO. WHITE: Thinking that perhaps you might be interested to know that we have not entirely ceased effort, I take the liberty of addressing you in this manner.
About four weeks ago, the way providentially opening, I commenced meetings in a neighborhood about five miles from home, and although prejudice was very strong, yet sufficient numbers came out to warrant a continuance of the effort, and accordingly I wrote to Bro. D. T. Bordeau to come and assist me. He came, and we together gave thirteen lectures, when we were refused the use of the house longer. During the time, one Eld. Shepard of Malone gave a discourse on the immortality of man, which Bro. Bordeau reviewed.
Several are interested, though as yet none have fully decided to obey the truth. We are strongly in hopes that the way will soon open for further efforts there.
A week ago last Sabbath and Sunday we held meetings in Bangor. The Lord was with us, especially the evening after the Sabbath, when we were favored with a special work of the Spirit, and the church were enabled to remove some things that had hindered their progress. First-day morning the church came together and unanimously adopted the following covenant: We the undersigned hereby covenant to keep the commandments of God and the faith of Jesus, under the name, Seventh-day Adventists.
During Bro. B.'s stay we called upon some of the French in Malone, and twice upon an old Bro. and Sr. Burbanks, who are deeply interested in present truth. They were in the first message, and still hold on to their experience. They are fully convinced of the correctness of most of our positions, and we expect they will soon be fully identified with us.
Last Sabbath I spent in Moira, and was invited to speak the next day by Eld. Burch of the Christian denomination, which I did, to an attentive congregation, dwelling upon the saints' inheritance. Was much pleased with Eld. B.'s spirit, and can but hope that he will embrace the whole truth.
Yours in hope.
Malone, Oct. 10, 1861. S. B. WHITNEY.
NOT FORSAKING THE ASSEMBLING OF OURSELVES TOGETHER.
By E. M. DAVIS
THIS injunction of the apostle has a particular force and application to the remnant who are looking for the soon coming of the blessed Saviour. It is evident that we are living near, very near, some awful crisis. We have run down the declivity of time to the brink of a terrible precipice. The sound of the trumpet is no longer uncertain. Look at our once peaceful and quiet nation, now the scene of strife, confusion, and carnage. “How is Sheshach taken! and how is the praise of the whole earth surprised.” Is it not plain that the Lord has taken the affairs of this nation in hand to punish it for the sin of slavery, although perhaps the cup is not yet quite full? Therefore do not the four angels hold the winds that no movement be carried out for the destruction of this nation only as suffered by the Lord to humble us as a nation. His servants are not all sealed. The 144,000 are not yet made up. Hence let us draw near with a true heart in full assurance of faith. But the full assurance is only attainable by the performance of every known duty. Is it duty to assemble together on every Sabbath? It certainly is. Again, let us hold fast to the profession of our faith. We profess to cultivate fellowship, peace, and unity, and talk much about charity and brotherly love. This constitutes a part of our profession; but dear brother or sister be assured that by absenting yourself from meeting Sabbath after Sabbath without sufficient cause, instead of promoting love, peace, and unity, the root and groundwork of strength, you cause grief and pain to the hearts of others of like faith. Says the apostle, “Let us consider one another to provoke unto love and good works.” And how? Hear him answer: “Not forsaking the assembling of ourselves together as the manner of some is.” This, then, cannot be the way to “provoke unto love and good works.” This, instead of holding fast the profession of faith, is wavering. (Webster says that to waver means “to be undetermined or unsteady in opinion or feeling, to be in danger of failing.”) According to this definition, to waver is to be in a very dangerous condition. This also agrees with James. He testifies that the wavering is tossed, driven, &c. “Let not that man think that he shall receive anything of the Lord.”
Dear brother or sister, how is it? Do you hold fast to the profession? If you do, then you never forsake assembling with God’s people whenever there is an holy assembly except by providential hindrances.
Again, associated with the assembling of ourselves together comes the obligation of exhorting: “exhorting one another, so much the more as ye see the day approaching.” In the assembly of the saints is an appropriate place for this good work. How very little exhorting I hear away from the prayer-meeting. How little is said about the second coming of Jesus only in the prayer-meeting; for we are living some distance apart, as a general thing, and the business cares of this world prevent our often associating together except at the regular appointed place for worship. From this fact again, springs a deeper obligation not to forsake assembling. Is it possible for those that assemble only occasionally to realize fully the words of the Psalmist, to wit, “Behold, how good and how pleasant it is for brethren to dwell together in unity.” How pleasant it must have been for the early Christians when it could be said of them that “they continued steadfastly in the doctrine and fellowship.” Is it any the less pleasant now to meet and exhort, edify, and comfort one another? Certainly not.
But so much the more as we see the day nearing or approaching. There are several reasons why we should be very careful not to forsake the assembly. We are a nation or people “not desired.” The truth we profess and love, is by the masses indiscriminately hated and despised. By such we are termed self-righteous, peace-disturbers, turners of the world upside down. As concerning this sect, we know that every where it is spoken against. Acts xxviii, 22. If this be a fact, to gather ourselves together at every given opportunity to edify, comfort, and cheer each other while living and leading this inconstant life, is a duty obligatory upon us all. What comforting word and exhortation to faith and good works can we expect outside the Christian family? None at all. Then forsake no more the assembling. Paul speaking of the descension of our blessed Lord from heaven, the resurrection of the saints, the ascension of the living saints, and our being ever with the Lord, says, “Wherefore comfort [margin, exhort,] one another with these words.” As we said before, the prayer and conference meeting is the place for this good work. The solemnity of the time just before us calls loudly upon us as a remnant to put forth every effort, strain every nerve, and improve every opportunity of a privilege to exhort and warn each other of the coming storm.
Much has been said through the Review about the great and terrible day of the Lord; yet I trust a few texts, at this time again, will not weary the patience of the reader. The nations are solemnly summoned to hear as follows: “Come near, ye nations, to hear; and hearken, ye people; let the earth hear and all that is therein; the world and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies.” Isa. xxxiv, 1, 2. “The great day of the Lord is near; it is near, and hasteth greatly, even the voice of the day of the Lord; the mighty man shall cry there bitterly.” Mark here the character of that day. It “is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities and high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord; and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy; for he shall make even a speedy riddance of all them that dwell in the land.” Zeph. i, 14–18.
Again in chap. iii, 8, the Lord says, “My determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger, for all the earth shall be devoured with the fire of my jealousy.” “Howl ye; for the day of the Lord is at hand; it shall come as a destruction from the Almighty. Behold, the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate; and he shall destroy the sinners thereof out of it.” Isa. xiii, 6, 9.
For still a more minute description of this terrible day, see Jer. xxv, 15–33, where the prophet after naming several kingdoms (verses 15–25) continues, “And all the kings of the north, far and near, one with another, and all the kingdoms of the world which are upon the face of the earth; and the king of Sheshach shall drink after them.” “Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth; and the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the earth.” “Behold the Lord maketh the earth empty, and maketh it waste. The land shall be utterly emptied and utterly spoiled, for the Lord hath spoken this word.” Isa. xxiv, 1–3; vi, 9–13; Jer. iv, 20–29; Matt. xxiv, 37–39; Rev. xvi. The seven last plagues. Rev. xix, 15; Psa. ii, 9.
Many more scriptures might be adduced, but if the above solemn denunciations carefully read and considered will not make an impression upon the mind of the careless and the indifferent, neither indeed would ten times the amount of similar reading affect them.
Dear reader, remember that soon, very soon, there is to be a famine in the land, not for bread nor for water, but for the hearing of the word of the Lord. Oh how much those suffering this famine will give for one hour of time in which an invitation was made to come to Jesus! How they would grasp it as for life! But no more sweet mercy is then offered for sinners; no more agonizing prayer goes up in their behalf, and although they wander from sea to sea, they shall not find the word of the Lord. Amos viii, 11, 12. He that is filthy must then remain the same. Jesus, instead of pleading before the mercy-seat for the remnant of Israel, will be robed in the garments of vengeance, and on his vesture and on his thigh a name will be written, King of Kings and Lord of lords.
O that we might all make him now our refuge while mercy yet lingers. Jesus now stands knocking at the door of the heart. Do you hear his voice? Then open the door and let him in, and he will sup with you and you with him. O what a blessed antrepast to sup with Jesus! If we keep his sayings and teachings, he has promised to manifest himself in a manner unknown to the world.
Consider one another to provoke unto love and good works. Not forsaking the assembling of yourselves together as the manner of some is, but exhorting one another, and so much the more as ye see the day approaching. May the Lord give us help from the heavenly Sanctuary, to “hold fast the profession of our faith without wavering.”
E. M. DAVIS.
Ionia, Mich.
SPIRITUAL GIFTS.
By Rev. Wm. Reddy
THERE is a tendency among men at this day to depreciate or deny the supernatural in religion, and to account for all the phenomena of religious manifestation on natural and scientific principles. Hence, remarkable power or fluency in speaking is oratory or elocution, either natural or acquired; deep solicitude for sinners, amounting to a “travail” of souls, is the result of mistaken views of the danger of sinners or of a sympathetic nature; deep religious joy, amounting to ecstasy, expressed by shouting, crying or laughing, and especially by falling down, is the result of “nervousness,” or excitement of the animal passions. The effect of prayer, of what the apostle calls the “fervent effectual prayer of a righteous man,” that is sympathetic, or the effect of the workings of imagination.
If the sick are restored in answer to prayer, it is because just then the disease had reached a crisis, though the fact may not have been known at the moment. And this tendency is spreading in the Church. The tales told us by our fathers of the “mighty works” that were witnessed in the days of Abbott, Wooster, and Wesley, were the offspring of credulity, or of superstition. And even the miracles of the New Testament, they might all be accounted for on natural principles, if the laws of the material universe were better understood. Perhaps the time will come yet, in the developments of the future, that all these will be made plain. But if they be admitted to be supernatural, they were confined to the days of the apostles, and the supernatural has ceased from the Church, especially all things of a tangible or sensible nature. These are the days of science, of intelligence and refinement. “The former days were not better than these,”—even when those167mighty works were wrought, when devils were subject to Christians through the name of Jesus.
So says an unbelieving, skeptical world; so say merely philosophical, metaphysical, psychological, formal, fashionable professors of religion. But what saith the Scriptures? Let us look at the doctrine of spiritual gifts, especially as St. Paul says, “Now, concerning spiritual gifts, I would not have you ignorant.”
The apostle says, “There is a diversity of gifts, but the same spirit, and there are diversities of operations; but it is the same God which worketh all in all.” “But the manifestation of the Spirit is given to every man to profit withal.” See 1 Cor. xii, 4–7. Then follows an enumeration of some of those gifts: “The word of wisdom,” “the word of knowledge,” “faith,” “gifts of healing,” “prophecy,” “discerning of spirits,” &c. Now mark, these are all supernatural gifts of the Spirit. Not natural endowments, not acquirements merely. And these are divided by the Spirit to every man severally as HE wills. Verse 11.
Then there is the gift of “utterance.” The apostles spake “as the Spirit gave them utterance.” Pray for me, says Paul, that “utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel.” Eph. vi, 19. “Praying for us that God would open a door of utterance.” Col. iv, 3. Now, though the Spirit divides these severally to every man (each member of Christ's body) as he wills, yet he teaches us to covet the best gifts earnestly, and the church is called upon to pray that their ministers, as also themselves, may be endowed with these gifts.
It will not do to say that these gifts were restricted in their bestowment to the apostles and early Christians. All will allow that what Paul says of “charity” or love, “the more excellent way,” in 1 Cor. xiii, applies to Christians in all subsequent time, and yet he immediately exhorts to covet earnestly the best gifts. The truth is, the church needs these gifts at this day, to battle against error in its various forms. She needs them to preserve in her own mind the idea of the spiritual, the supernatural. She needs them as ornaments to supersede her jewelry. Let her covet earnestly these gifts, and there would be less covetousness of worldly riches and honor, less covetousness of worldly display. Take, for example, the gift of “faith.” 1 Cor. xii, 9. By faith here, the apostle evidently intends something more than justifying or sanctifying faith. He speaks of faith as a special endowment—an extraordinary power of believing against great difficulties and overcoming them—of removing mountains—of casting out devils—of securing mighty results.
“A faith that will not shrink,
Though pressed by every foe,
That will not tremble on the brink
Of any earthly woe.”
“That laughs at seeming impossibilities, and cries it must be done.”
See the instances of the power of this faith, as cited by Paul, Heb. xi, 32–35. These instances, to be sure, are cited from the Old Testament, but if such power of faith was enjoyed by the ancient worthies, how much more may the church now covet it, seeing Christ has “ascended on high,” and led captivity captive, and received gifts for men!
There are mighty Jerichos to be taken in these days, with their triple walls of error, prejudice, and unbelief. And these walls cannot be battered down by logic, nor sealed by rhetoric, nor undermined by philosophy; they must be leveled by faith. Logic, rhetoric and philosophy have their part to act, but they must all be subordinate to, and employed by faith, or they are powerless.
We need the gift of utterance in a more eminent degree, not merely the use of language, but the utterance of truth in the Spirit, so that words shall be shot out of the mouth of the speaker like the balls from a well-charged ordnance—the Spirit being the propelling force. What was that power that clothed the preaching of Abbott, and other early Methodist preachers? Was it not a special endowment?
We should covet the gift of prophecy. It is a New Testament endowment. See the quotation of Peter from Joel on the day of Pentecost: “Your sons and your daughters shall prophesy in the last days,” saith God.—Northern Christian Advocate, 1855.
LETTERS.
By R. F. Cottrell
"Then they that feared the Lord, spake often one to another."
From Bro. Cottrell.
DEAR BRO. WHITE: I have just returned from a visit to Eld. A. Harmon of Mumford, Monroe Co. Held two meetings in the place, but under very unfavorable circumstances, it being rainy and muddy, besides the prejudice that everywhere exists against Bible truth. Under these circumstances I thought it not best for Bro. Harmon to be at the expense of hiring the hall to continue the meetings at present. A few came out, however, and were sufficiently interested to furnish themselves with some of our books which may do some good.
Bro. Harmon has taken a stand alone to keep the commandments, and needs the prayers of the church. He is not preaching at present, and is not able on account of throat disease. But he is reading, and seems anxious to learn what is the truth, and the time may come when the Lord will use him to preach the message. He desires to become fully identified with us.
On my way out I stopped awhile with Bro. Amidon at North Pembroke, where I held three meetings. Some are interested in the truth in that place, and I hope the time is not far distant when Bro. and sister Amidon will not be alone in the truth. The minister of the place was present at my last meeting, and after hearing the claims of the first day examined from all that is said of it in the New Testament, he rose and said it would be useless for him to enter into a discussion with me on the subject, as we viewed it from altogether different stand-points, and could not probably agree upon any principles or basis upon which to conduct the discussion. He very charitably thought that the brother did not intend to be dogmatical though he might appear so; and went on in a smooth, sly, insinuating and sneering speech, in which he tried, by ridiculing Adventism, to prejudice the minds of the people against the truth which they could not but see, and to which he could answer nothing from the Bible.
I briefly replied that we could agree on a basis for the discussion of the subject, if he would take the word of God as a basis, otherwise it would be useless to undertake it.
To what a strange and anti-scriptural position have Christian ministers and people been driven! that people that started out on the Bible as their only creed and discipline. Has it come to this, that they cannot agree to discuss a subject by the plain testimony of the Bible? How far are they from the great city of confusion that they so recently attempted to flee from? Alas for poor humanity. R. F. COTTRELL.
The Inheritance of the Meek.
“BLESSED are the meek; for they shall inherit the earth.” Matt. v, 5.
The Rev. J. W. Brooks, rector of St. Mary's, in Nottingham, England, related to a visitor in 1846, how he was led to see that the earth renewed is to be the abode of the redeemed. He said he was delivering a course of sermons on the Beatitudes, and came to the text, “Blessed are the meek; for they shall inherit the earth;” which he explained as meaning the meek do now inherit it by having as much of it as is good for them, when his mind became impressed with the idea that he was not giving the true meaning of the passage,—that the blessing is in the future. The impression had such an effect on him at the time that his hearers noticed it, and at the close of the service hastened to ask him if he was not unwell while in his sermon. He then began to examine the subject, and was conducted to the conclusion that the earth restored will be the possession of the meek, and that this blessedness will be introduced at the coming of Christ and the resurrection of the just.
He further said that soon afterward he was in company with the late Rev. E. Bickersteth, rector of Watton, on a missionary occasion, who, in conversation, was dwelling on the future triumphs of the church of Christ. Mr. Brooks gave it as his conviction that this could only take place at the second advent. Mr. Bickersteth, with his characteristic warmth, exclaimed, “And is Brooks among the prophets!” The conversation which followed, however, led Mr. Bickersteth to examine the question; and he embraced the pre-millennial advent, and has written and preached much on the subject—Ad. Herald.